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NICHOL'S SERIES OF STANDARD DIVINES. 

PUBITAN PERIOD. 



BY JOHN 0. MILLER, D.D., 

Lnoaui ooLLBSi ; boiokiit (uik» or wownsru ; biotoi or ax mastiii'*, siuiKODia. 



THE 



WORKS OF DAYID CLiRKSON, B.D. 

VOL. II. 



COUNCIL OF PUBLICATION. 



W. LINDSAY ALEXANDER, D.D., Professor of Theology, Oongregational 
Union, Edinbnigh. 

JAMES BEGG, D.D., Minister of Newington Free Chnroh, Edinburgh. 

THOMAS J. OBAWFOBD, D.D., S.T.P., Professor of Divinity, University, 
Edinbnigh. 

D. T. E. DBUMMOND, MJl.., Minister of St Thomas's Episcopal Ohnroh, 
Edinburgh. 

WILLLAH H. GOOLD, D.D., Professor of BibUoal Literature and Ohnroh 
History, Beformed Presbyterian Ghnrch, Edinburgh. 

ANDBEW THOMSON, D.D., Minister of Bronghton Place United Presby- 
terian Ohnroh, Edinbnigh. 

6fiirr«I O0(tor. 
BEY. THOMAS SMITH, M.A., Edxitbueoh. 



THE PRACTICAL WORKS 



OF 



DAVID CLARKSON, B.D 



FBLLOW AND TUTOB OF OIABB HALL, OAMBBIDOB. 



VOL. II. 



EDINBUBOH: JAMES NICHOL. 

LONDON: JAMES NISBET AND CO. DUBLIN: Q. HEB6EBT. 



VJ>OOOJXT. 



/^^7. T: S:2. 



BDlVBUftOB I 

PBUmU) BT JOHV ORSia AJCD 909, 

0U> PBTSIO OAmDBMS. 




CONTENTS. 



SERMONS, &o. 

Paos 
The Nkw Cbeatubb. .... Gal. YI. 15. • 8 
Chbist*s Gracious Invitation to Sinnebs. . Bey. m. 20. . 84 
Man's Insuffioibnct to do Antthino of Himself. John XY. 5. . 101 
Against Anxious Cabefulness. . . Philip. IV. 6. 187 

Prat for Eyebtthino. . . • Phujp. IV. 6. 172 

God's End in Sending Calamities and Afflic- 
tions ON HIS People. . . . Isa. XXYII. 9. 185 
The Conviction of Hypocrites. . . Mat. YU. 22, 28. 241 
Soul Idolatry Excludes Men oxtt of Heaven. Eph. V. 5. . 299 
The Childrbn of God should not be Partakers 

WITH Others in their Sins. . 
Unconverted Sinners are Darkness. 
Of Christ Seeking Varm, and Finding None. 
The Lord Bulbs over all* . • 

Sinners under the Curse. . . . Gal. III. 10. . 517 



Era. V. 7. 


884 


Eph. V. 8. 


866 


LuKBXm,6. . 


886 


Ps. um. 19. . 


464 



SERMONS, &o. 



▼OL. n. 



THE NEW CREATURE. 



Fot in Christ Jesus neither drcumeision avtUleth anyihing, nor uneircum" 
cUion, hut a new creature. — Galatiams YI. 15. 

Thb apostie does, in this ^istle, dispute against] the false doctrine where- 
with the Galatians were in danger to be bewitched. In the conclusion of it, 
he gives some characters of those false teachers who broached that doctrine; 
that the doctrine itself being discovered to be an imposture, and the teachers 
impostors, the Galatians might be undeceived, and so return to the truth, 
to this apostle, the preacher and witness of it; both which thej were 
tempted to reject. 

like description of these erroneous teachers begins, ver. 12 ; and he gives 
such characters of them as will be useful to us for discovering such deluders 
as they were. 

He describes them, 1, by their hypocrisy. They desired to make a fair 
show, f MT^tfftKr^tfiai, to put a fair face upon their foul opinions and prac- 
tices. Error is of an ugly shape, and if a handsome vizard be not fouAd to 
cover its deformities, it will fright any whose eyes are opened from embrac- 
ii^ it. EuT^oKra are plausible arguments ; such they used, arguments 
plausible to the flesh, such as were suitable to carnal hearts, inclmations, 
humours, interests. And this was the paint which they used to make the 
fiiee of their errors more comely and taking ; and, indeed, the Galatians, 
thoagh an eminent church of Christ, mete even bewitched with it. » The 
simplicity of the doctrine of a crucified Christ, of justification by faith alone 
in him, which Paul, without paint or vamifi^, nakedly published, seemed 
not 80 lovely ; they questioned both Paul's doctrine and his calling. Thus 
they prevailed, and this was their act.* 

2. By their carnal policy, ver. 12. They would urge the ceremonial law 
with the doctrine of Christ, that they might seem Christians, and yet avoid 
the fury of the Jews, who, being zealous of the law, persecuted to the death 
those who cried down the observance of it. Though they pretended con- 
seienee, yei it was carnal policy that moved them ; though they niged 
circumcision, as though without it there was no salvation, yet ^e true 
reason was their desire to avoid persecution. 

8. By their partiality, ver. 18. Though they pressed circumcision, as 
an engagement to observe Moses's law, yet they would not observe the law 

u. •art'?— Ed. 



4 TBX MEW 0BE4TUBB. [GaL. YI. 15. 

ihemselyes, preposterously urged the means, and neglected the end. They 
were frequent and violent in their disputes and endeavours for circumcision, 
which was but a rite, a circumstantial, a positive ordinance, and now out of 
use, while they neglected the giaat things of the law, the keeping of Christ's 
commandments, the great things of the gospel, &ith, love, holiness, mortifi- 
cation ; whereas that which &ey drove at was nothing in comparison of 
these, as the apostie tells, chap. v. 6, 1 Cor. vii. 19. And oh how sadly 
does this humour prevail amongst us, to the neglect of holiness and mortifi- 
cation ! Some cry up a form of government, some an ordinance, that which 
they fancy ; some an opinion, as the fifth monarchy. But, alas, what are those 
hot the mint, anise, and cummin of the Pharisees, in comparison of those 
Pa^{/ri^ rov v^/(mD, those weightier duties, studies, employments, which the 
gospel calls Christians to ? Oh the power of Satan, who can prevail the same 
way now as he prevailed formerly with the Pharisees, and here with the 
false aposties, that the same snare should take in all ages ! 

4. By their vainglory. They affected multitudes of followers, strove to 
draw many to their opinion and practice, to submit to their supposed 
ordinance of circumcision, that they might glory in their flesh ; that multi- 
tudes having received that sign in their flesh, by their persuasioDy they 
might therein glory. 

But this was fleshly glorying, such as becomes such carnal teachers. The 
apostie was of another spirit ; he had another object for his gk>rying, ver. 14. 
Express a true gospel temper, a right frame of spirit, aocoiding to the mind 
of Christ, which we should drive on as our greatest design, and aim at as our 
highest attainment. Cbobs of Chbist, not the material cross, as some 
blind papists fancy, but the sufferings of Christ crucified, the love of Christ 
expressed in those sufferings, the precious benefits purchased by those suffer- 
ings. Such excellency he saw in Christ crucified, as cast a shadow upon all 
the glory of the world, rendered it contemptible in his eye. He gloried in 
Christ crucified ; here was his treasure, his joy, his glory, yea, his life too, 
for he was dead to the world, and the world unto him. ' By whom,* &c. 
He was as a dead, a crucified man, to the world, and the world was a dead 
thing to him. He was a dead man to the world ; he did no more regard 
the pomp and glory, th« plenty and power, the pleasures and honours of 
the world, than a dand man. A dead man he esteems not, he admires not 
these things ; they are not his study, his projects, his designs. He is not 
affected with them ; he neither loves nor desires them, neither delights nor 
rejoices in them, neither discontent when he wants them, nor grieved when 
he loses them ; they are neither his hope nor confidence. A dead man he sees 
no worth, tastes no sweetness, feels no weight, no substance* in worldly enjoy- 
ments. So was the apostie disposed to the world, and so should we be to 
it, and the things of it, when compared with Christ. 

' World is enicified,* &o. As he was dead to it, so it was but a dead thing 
to him ; saw no more excellency in it than in a dead thing, took no more 
pleasure in it, &c. That which is most delightful when alive mast be re- 
moved out of our sight, buried, when dead. He looked for no more profit 
and advantage by it than a Ufeless thing can afford. So did he look upon 
the world, and so should we rely on it for no pleasure, no advantage ; see 
no worth, no excellency in it, in comparison of Christ crucified; and further, 
than we may make use of the world to be serviceable to him. 

This is that high attainment which should be our study, endeavour, design, 
and leave those to dispute and contend about trifles and circumstances, and 
doat upon groundless opinions, who have no experimental knowledge of 
Christ crucified. Thus we should learn Christy so as to look upon him. 



Gal. TL 15.] thb xsw obbatubb. 5 

and eonfonnity to him as that one thing needful ; that one thing above all 
in the world, glorioofl, exceUent, delightfal. 

Bnt how did the apostle arriTe at this high attainment ? And how must 
we attain it ? Why, by him, by Christ. So we see, 'By whom,' &c. By 
him these iiTe ways. 

1. Effieient^r, By his effieacy, the mighty working of Christ within us. 
Nothing bat the power of Chj?sX can work this great effeet. Naturally, as 
we are dead towards God, so we are alive to the world. As he only can 
raise ns to spuitnal life, so he can only dead our hearts to the world ; we 
mast look np to him for it ; he purchased this. 

2. Ewemplariter, By looking npon him as onr effectual, engagiz^ example. 
Thus lived Christ for our sakes, as one dead to the world while he lived in it; 
despising not only the shame, but the glory, of the world; lived contemned^ 
not regarding the world's honours; poor, as not esteeming riches; low, as 
not affecting power and authority. He regarded none of those things which 
worldlings prize and admire, and this for our sakes; and therefore so should 
we much more for his sake. There is a force, a constraint^ in his example, 
to work our hearts to this. 

8. ObjecUvS. By looking on him as an object in whom we may find in- 
finitely more, better things, than the world can afford. In him there is 
richer treasures than the treasures of the world, sweeter delights than the 
pleasures of the world, greater honours than worldly preferments, more 
exeeOent glory than the pomp of the world; choicer, more satisfying, abid- 
ing, enhappying enjoyments &an the world can afford. In Christ crucified 
spring such joys, from him flow such excellencies, as overflow all worldly 
things ; they lie under it, as weeds unseen, unregarded. Now, what need 
is there to live on a broken cistern, when the fountain of living waters is 
set open in Christ crucified ? What need we feed on husks, when the 
pleasures of a Father's house are offered in Christ ? What need they covet 
treasures on earth, who have all the treasures in heaven tendered to them 
in Christ ? Paul desired to know nothing, to enjoy nothing, but Christ, to 
be found in him ; counted all that the worid counts gain to be loss, all that 
men count excellent to be dung, all that we think precious to be dross, 
compared with Christ. And those who have such a sight of Christ as he 
had, will be of his mind ; he that knows what it is to live so upon Christ, 
will easily be dead to the world. 

4. Impulsive, The beholding of Christ crucified is a strong motive to get 
our hearts crucified to the world; for why, it was our sinful living to and 
npon the world for which Christ was crucified : ' The lust of the flesh, the 
hist of the eyes, and the pride of life,' is all that is in the world, 1 John 
ii. 16. For these was Christ crucified, and shall not we be crucified to that 
which emcified him ? Shall we live to that which was his death ? 

5. Bepreuniatwe. Christ, representing his people on the cross, undertook 
this; engaged himself to his Father, that those whom he represented, those 
in whose stead he was crucified, should be crucified to the world; and in 
this sense he says. Gal. ii. 20, * I am crucified.' As Christ, as our Surety, 
suffered in onr stead, so, as our Surety, he engaged in our name, in our 
behalf, that we should die to the world. And if he engaged for us, 
then are we deeply engaged; and if he undertook this in our behalf, 
then will he (if we seek to him, depend on him) enable us to answer his 
engagement. 

This was the apostle's blessed temper, in opposition to the false apostles, 
and he gives a reason in the text; as if he had said, These false teachers, 
they lay out the main of their strength, time, thoughts, endeavours, about a 



6 THE NSW OBBATUBS. [Qkh. YI. 15. 

rite, a thing of less moment. All their dispatations are about circnmciaion, 
all their conferences, discoorse is taken np with this ; but I have not so 
learned Christ, I mind that which is more weighty, of greater concernment, 
and that which Christ more regards and better accepts. If Christ may be 
admitted umpire betwixt us, he will judge that I have chosen the better 
part; that it is incomparably more available to mind the new creation, liian 
circumcision, ' for in Christ Jesus,* ibc. 

Before I describe to you the nature of this new creature, let me, from tlie 
pre-eminence the aposUe givetk it before those other privileges and duties, 
propound to you this 

' Observation. Except a man be a new creature, no privilege or religious 
duty will avail him anything, as to acceptation with God, or salvation. Un- 
circumcision was now a duty and privilege to the Gentiles, and circumcision 
was formerly both a duty and privilege to the Jews; for thereby they were 
solemnly admitted members of the church, thereby the covenant of grace 
was sealed to them. This was a badge wherry the Lord owned them, and 
separated them to himself above all people in the world. By virtue of this, 
* to them belonged the adoption, and the glory, and the covenants, and the 
service of God, and the promises,* Bom. iz. In these respects, circumcision 
did profit them much every way. As to this, it was available; but as to accep- 
tation and salvation, it availed nothing to any one whose heart was not cir- 
cumcised, t. e. who was not a new creature. 

So baptism, and hearing the word, and prayer, they are privileges and 
, duties commanded by God, and necessary to be observed, yea, and many 
'ways profitable ; but as to acceptation with God, and salvation of the 
observer, they avail nothmg, except he be a new creature. Dost thou hear ? 
It is well ; God requires it ; it is necessary, profitable. But this is not enough 
to evidence that the Lord accepts thee, or that he will save thee, unless thou 
be a new creature. Dost thou pray ? art thou baptized ? art thou of this or 
that form of church government ? Why, this is nothing as to the great con- 
cernments of acceptation, &c. 

Reason 1. Because he that is not a new creature, he wants faith; and he 
that wants faith cannot be saved, he cannot please God. The apostle tells 
us it is impossible: Heb. xi. 6, he cannot be saved; for 'he that believes 
not, shall not see life,' John iii. Now, he that is not a new creature, he 
wants faith, for faith is a principal part of this new creation ; and therefore 
the apostle speaks in the same language of faith, as here of the new creature. 
Gal. v. 6. 

Reason 2. Because he that is not a new creature, he is not in Christ; and 
he that is not in Christ, can neither be saved nor accepted. No man what- 
soever is accepted but in his beloved, Eph. i. 6; and for salvation, 'there 
is no name under heaven,^ ^, no coming to God but in Christ; as Joseph 
said to his brethren. Unless you bring Bexgamin, come not in my presence. 
No^, he that is not a new creature is not in Christ, 2 Cor. v. 17. 

Reason 8. Till then ye can*do nothing that is good; and that which is not 
good cannot be accepted. Nothing can be done by him that is not a new 
creature that is spiritually good ; for, till the heart be good, nothing that is 
good can proceed from it: 'A good man, out of the good treasure,' &c., 
Mat. xii. 85 ; we cannot gather grapes of thorns, Luke vi. 48-45 ; ' How 
can you, being evil,' &c. Now, the heart is not good till it be renewed* till 
it be new created. Till this, there is no goodness in the heart, for creation is 
the making of something out of nothing, jffrodibctio ret ex nihilo. The heart is 
not good till it be new, and so no good can proceed from it, and therefore 
nothing done till this can be accepted. 



Gal. YI. 15.] the mbw obbatubb. 7 

Use, Information. See the misery of those that are not new creatures. 
Whatever ye do, whatever ye enjoy, till then ye cannot be accepted, ye canr 
not be saved. If it were possible for an unconverted man to steal into heaven, 
as he without the wedding garment to the marriage chamber, yet would he 
be cast forth into outer darkness. Profession, and outward performances, 
if you rest here, will make you no better than foolish virgins. If 7on want 
renewing giacoy new natures, you want oil in your lamps, you will be shut 
out of Ghnst*s presence, and left in darkness. Every one tibat is not a new 
creature must hear that dreadful word from Christ's mouth, ' Depart from, 
me, I never knew you.* You hear, you pray, read, it is well; you would 
sin more grievously, your condemnation would be heavier, if ye neglected, 
omitted these duties. Ay, but this is not enough to save you, or to evidence 
your title to heaven. He builds upon the sand that raises his hopes of heaven 
upon outward performances. And if he be not a new creature, woeful will 
be the ruin of his hopes in the day of trial. These duties must be done, but 
mora than these must be done; one thing more is needful, a new nature, a 
sanctified heart, else no acceptance, no salvation. 

Ohs, Unless a man be a new creature, nothing will avail him to salvation : 
' Except a naan be born again,' &c., he cannot be saved. This is a truth 
which will hardly be digested, not easily believed; therefore hear how the 
Lord bears witness to it in other scriptures, John ill. 8. He that is truth 
itself aflirms it, and affirms it with an asseveration; and to put it out of all 
doubt, he doubles the asseveration. Now, to be bom again, and to be a 
new creature, is the same thing in diverse expressions. It is ail one as if he 
had said. Verily except a man be a new creature, &o., 2 Cor. v. 17. In 
Christ, if any man be united to him, justified by him, partake of the benefits 
purchased by him, saved by him, Bom. viii. 80. Now, whom God calls, 
thereby he makes them new creatures. 

Now, because this is a truth of great concernment, and far above the reach 
of nature, which natural men are more apt to deride as u fancy than receive 
as truth; — 

Man is made a new creature when the Lord creates new and gracious 
qualities in his whole soul. I shall prove each part by Scripture. 

1. Cause efficient. It is God ; he alone is able for this work. All the 
creatures in heaven and earth cannot work the least gracious quality in man's 
BOuL It is above the power of nature, of men, of angels, to miJse such a 
new creature; it is God's prerogative, ascribed only to him, Eph. ii. 10 ; 
his workmanship, and therefore he that is made a new creature, is said to be 
bom of God, 1 John iii. 

2. The act, creation. The act that makes a creature is creation ; and 
this is called a new creature, 2 Cor. v. 17. A new heart cannot be had till 
it be created : < Create in me,' &c., Ps. 11., Eph. ii. 10. 

8. The effect, new and gracious qualities. New qualities ; hence, when 
this work is done, all things become new, 2 Cor. iv. 17. And a new crea- 
tion is called a new man. Col. iii. 10. ; and he that is regenerated is said to 
be renewed, Eph. iv. 28, 24. Gracious: not naturcd endowments nor 
moral qualifications, but divine. Hence these qualities are called the divine 
nature, holy, sanet^ying qualities. The new man is created after God in 
holiness, Eph. iv. 24. It is a conformity to the image of God, and therefore 
must be holy qualities. Col. iii. 10. 

4. The subject, the whole soul ; not any one part or fiMulty, but the 
wholot all, and every one. Hence it is called the new birth when every 
member is formed and so brought forth. And this new creature is called a new 
i ; not a new mind only, or will, but a new man ; not one part, but the 



8 m mw cRBBATUBB. [Oal. 71. 16. 



whole. These qaalitiee are at tni infiised, and after increase in eyery part, 
1 Thes. V. 28. 

This in general. Now, from hence we may give yon a more exact and 
partlonlar account of the natoie of this new creature. 

1. N^gativelyi what it is not, that we may not deceive ourselves with 
eonntarfeits. 

(1.) It is not a common work, bnt a creation. It consists not in those 
gifts and parts which the Lord bestows by a eommon dispensation, nor those 
motions and workings which are often begot by a common providence ; many 
have these who are no new creatures. It is not a gift of prayer, or utter- 
ance, or tongues, or a gift of unfc^ding or apprehendmg difficulties in Scrip- 
ture or religion, nor assistance, enlargement, dexterity in the exercise of 
these. Judas had all or most of these, yea, and some gifts extraordinary 
too, yet was not a new creature, was not bom of GK>d, but the son of perdition. 

It is not eommon motions : some sense of sin, some grief for it, some 
wishes of amendment ; a personal affliction, or a national judgment, or some 
unusual strange occurrence, may raise these and such like motions, and more 
frequent will such motions be in those who live under a powerful ministry. 
Herod had some like workings in his heart when he * heard John gladly ;* 
and * Felix trembled ' when Paul * reasoned of righteousness, temperance, 
and judgment to come,' Acts xxiv. 25, and Agrippa was <ahnobt persuaded,' 
Acts xxvi. 28 ; and yet these were no new creatures. 

(2.) It is no innovating humour. When ye hear of a new creature, you 
must not imagine him to be such a one as will reject all old things, those 
which God has prescribed and Scripture delivers, such as will have a new 
foith, religion, worship, ordinances ; such as is weary of old Scripture light, 
and wiU be always changing his judgment into new-fashioned opinions. 
This is a new creature after the image of Satan, not of God's workmanship. 
The newness which is of God, will comply with the ancient rule, and walk in 
the good old way as to doctrine and worship and conversation. Indeed, the old 
waysof profanenessand ungodliness, the old ways of folse worship, andof man's 
invention, the new creature cannot digest. When a church is corrupted, and 
God's worship adulterated with man's traditions, a new creature will endeavour 
(according to the apostle's direction, 1 Cor. iii.), to * purge out the old leaven.' 
It will not plead for anything in God's worship merely because it is old, but 
because it is prescribed by God. Forefathers and former generations (when 
their error is discovered by the world*), will not mislead a new creature if 
their ways and worship be not according to the law and testimonies. With 
the king's daughter, Psa. xlv., it must forget its father's house. But when 
the worship and ways of God are received and established according to 
Scripture purity and simplicity, then to affect new things is no property, no 
part of this new creation, for tins is of God ; but that is of Satan, who 
changes himself into new forms every day to deceive. 

(8.) It is not only a restraint of the old man, but something new. There 
may be restraining grace where there is not renewing grace. A man may 
leave his former gross sins, put off much of his former old corrupt conver- 
sation, and yet not be a new creature. The apostle speaks of some who 
had escaped, Ac, 2 Pet. ii. 20. They had left their idolatrous and wicked 
practices, and yet they were not new creatures, for they were again therein 
entangled and returned, ver. 22. Now, if they had been new creatures bom 
of God, they had not sinned as formerly, 1 John iii. Fear, or shame, or 
the light of nature, or moral precepts, or other inferior causes and by-respects, 
may restrain from gross sins, which are all far below the new creature. The 

* Qa. 'word'?— En. 



OaL. 7L 15.J THS IVSW OBXATUBX. ' 9 

Lord restrains many from sin whom he does cot renew. He restrained 
Abimeleeh, Oen. zx. 6, yet a heAthen. It is true, he that lives in gross 
sins ean he no new ereatore. Bat yet this is tme also, he that is no new 
ereatore may avoid gross sins. Though ye cannot conolnde that ye are 
new creatures heeanse ye have left, or becanse yon never comxtutted such 
uid each sins, yet ye may certainly conclude that those who live in such 
sins are no new creatores. If a man may escape these pollations, avoid 
these gross evils, and not he renewed, then certainly they are in their old 
condition who make a practice of these evils. 

(4.) It is not moral virtaes, or that which we call good natnre. The very 
names shew this. That of which the new creature consists is gracious qua- 
lities, such as are divine, supernatural, sanctifying, far above nature and 
morality. The new creature is not only a sweet, courteous, candid, meek, 
patient disposition ; this some have by nature. But none are new creatures 
by nature. Though the flesh make a fturer show in some than others, yet, 
as Christ tells us, ' that which is of the flesh is flesh,' John iii. And till it 
be spiritualised, renewed, the best nature is but an old creature. * Flesh 
and blood,' thou^ of the best temper that nature can frame it, < shall not 
inherit,' Ac. This seemed a wonder to Nicodemus, yet Christ affirms it 
with an asseveration, John iii. 8. 

Nor is it moral virtues. Temperance, justice, chastity, liberality, pru- 
dence, truth, modesty, may he found where there is nothing of the new crea- 
ture, cdse Seipio, and Socrates, and other heathens must pass for new creatures, 
those that were strangers to Christ, the gospel, and the regenerating power 
of the Spirit. These may be acquired by human industiy, but ihe new 
creature is the workmanship of the divine power. 

It is true, where such virtues are not, there is no new creation ; but these 
virtues may he without it, and ergo^ it does not consist in them. 

(6.) It is not an outward conformity to the law of God, for this is some- 
thing inward : the workmanship of God within the soul. There may be 
outmrd obedience to the first and second table. A man may hear, and 
pray, and read, and, as to his outward man, observe the Sabbath. He may 
be fidthfrd in his word^ just in his dealings, careful to do no wrong, and 
yet no new creature. Such were the phansees as to outward obedience, 
else they had never been so generally applauded and admired for their ap- 
pearing piety and righteousness. Such was Paul before he was a new 
creature, even while he was a pharisee : Phil. iii. 6, * Touching the,' &c. 
He thai is a new creature will be strict in outward observance of the whole 
law, and yet a man may outwardly observe and be no new creature. 

(6.) It is not a partial change of the inward man. As it is not an out- 
ward conformity, so} it is not every inward alteration, but a total change of 
the whole soul as to its qualities, and of every &cnlty in it ; not only of 
the understanding, aflections, but mind, will, conscience, heart, memory. 

There may be a partial change in some one or more parts of the soul, 
and yet no new creature. There may be much knowledge of the things of 
God/elear apprehensions of gospel truths, and assent to, with persuasions 
of the truth of revealed doctrine, and yet no new creature, 1 Cor. xiii. 2. 

There may be some inclinations in the will towards heaven, and yet no 
new ereature, as in Balaam ; some purposes, some resolution to amend, as in 
Saul. There may be some terrors of conscience for sin, as in Cain ; some 
grief for sin, as in Judas, Mat. izvii. 8, Ahab, 1 Kings xxi. ; some de- 
light IB the ordinances, Ibtt. xiii. 20, Job v. 86 ; some zeal for God, and 
yet DO new ereature, as in Jehu ; some faith. Acts. viii. 18, as in Simon 
Magna ; some repenting, as in Judas, Mat. xzvii. 8. 



10 THB NSW OBBATUBE. [QaL. VI. 15. 

In these instances there was an alteration in some one fMolty, bnt no 
thorough change in the whole soul. A partial change will not mfdce a new 
creature. 

Use, For conviction. If there may be ail these things where there is no 
new creation, then how few new creatures are there in the world 1 How 
many are there who go not so far as these, who yet are fiEu: from being 
new creatures 1 

May there be a common work where there is no new creation ? Then how 
far are they from being new creatures who have no snch work upon their 
souls I Who will not hear the word gladly, as Herod ; who do not tremble 
when the Lord threatens, as Felix; who are not almost persuaded, as 
Agrippa, to become Christians, according to the rule of the gospel ? Herod 
and Felix, &c., hare more to prove themselves new creatures than these, and 
shall enter into heaven before them. 

Does not the avoiding of gross sins make a man a new creature? Then, 
how far are they from being new Creatures who wallow in uncleanness, 
drunkenness, and such gross evils 1 Abimelech, a heathen, may rise up in 
judgment agaiost these, and bear witness that they have nothing of the new 
creation, nor ought to enter into the new Jerusalem. 

Does not moral virtues, good nature, make a new creature ? How far are 
they from being new creatures who are so fierce, proud, contentious, mali- 
cious, revengeful, who are so unjust, intemperate, unchaste and covetous ! 
Scipio and Socrates may better use this plea for salvation than such immoral 
Chnstians. 

Does not outward conformity to the law of God make new creatures? 
Then how far are they from being new creatures who neglect the worship of 
God, call not on his name, in public, private, &milies ; will not hear his 
word so often as he speaks, pollute his Sabbaths, profane his name by oaths 
and irreverent use thereof ! The Pharisees, whose condition Christ makes 
80 woeful, will pass for new creatures, and enter into heaven sooner than 
these. 

Is not a change in some part of the soul sufficient to make a new crea- 
ture ? Then how far are they from being new creatures who are ignorant, 
wholly inclined to the world ; without sense of sin, or grief for it, or pur- 
poses against it ; without delight in the ordinances, or zeal for the worehip 
of God ! Balaam, and Cain, and Ahab, and Jehu, and Judas, are herein 
more like new creatures than these. Oh that those would lay this to heart 
who may hence be convinced, that they have not so much as that which is 
not enough to make a new creature. If none must be saved but new crea- 
tures, then what shall become of them, who are so far from being new crea- 
tures, as they are not so much as like them ? 

Use, 2. If these be not sufficient to make a new creature, then rest not 
in any, in all of these ; rest not in gifts, or parts, or common motions ; rest 
not in your avoiding of gross sins ; rest not in your moral virtues, or good 
natures, &c. If you rest here, you rest short of salvation, for these are not 
sufficient to make a new creature ; and except ye be new creatures, ye cannot 
be saved. 

2. Positively. What is a new creature ? He is a new creature whose soul is 
made new in all its faculties; whose whole soul is renewed according to the 
image of God, in knowledge, holiness, righteousness ; in whose mind and 
heart the Lord creates new and gracious qualities. The Scripture comprises 
all parts of the soul in these two, spirit and heart: the spirit containing 
mind and conscience ; the heart comprising will and affections. He is a 
new creature whose spirit and heart is new. This is the tenor of the new 



Gal. YL 15.] thb nkw cbbatube. H 

covenant, Ezek. xzzvi. 26. The mind» will, conscience, Bfifections, are new 
in every new creature. Let me give yon a fuller accoont of this new crea- 
tion in these several fJEiculties. A new creature has, 

(1.) A new mind, understanding. Putting on the new man is thus ex- 
pressed, Eph. iv. 28, 24. It is renewed in all its several powers, which we 
may reduce to six hcAds. 

[1.] New apprehensions. There is a new light shines into the mind> 
which occasions new apprehensions of what is offered to it, far differing from 
those of the old man. Before he was darkness, now he is light in the Lord ; 
his apprehensions are more true, more clear ; that darkness which blinded 
his eye is now scattered. Light was the first thing produced in the creation 
of the world, Gen. i. 8, and spiritual light is the first thing in this new 
creation. The Lord said then, < Let there be light,* &c. And amongst the 
effects of the word of Christ, the gospel, this is Sie first, Acts xxvi. Know- 
ledge is one of the beauties of this new creature, C!ol. iii. 10. This renewed 
knowledge leads the mind to new apprehensions. He had heard much of 
Christ by the hearing of the ear before, but now his eyes see him, clearly 
apprehends a transcendant excellency in him, an extreme necessity of him, 
a complete sufficiency in him ; his present apprehensions of Christ differ as 
much from his former, as a man*s apprehensions of what he sees himself 
differ firom those which only are related to him by others. 

He apprehended some pleasure, advantage, safety, in sin formerly; but 
now he sees it extreme evil, loathsome, dangerous, damnable. 

His former conceits of the world, and its enjoyments, he now sees to be 
erroneous, and apprehends no happiness, no contentment, in any, in ail ; 
sees they are vain, uncertain, deceitful, ensnaring, unsatisfying. 

That holiness of heart and strictness of life which he before slighted, con- 
denmed, derided, as a needless or hypocritical preciseness, he apprehends 
now, not only as necessary, but as most beautiful and lovely. 

That good nature, as it is called, which he once relied on, excused and 
thought so well of, he now sees to be wholly corrupted, deformed, and 
swarming with as many base lusts as there are motes in the sun : the light 
discovers them. 

That state of nature in which he continued till his new birth, which he 
apprehended safe and capable enough of heaven, he now sees to be a cursed 
and damnable condition, in which he had certainly perished if mercy had 
not changed it by renewing him. 

His former good deeds and good meanings, for which he thought the 
Lord would spare him and reward him, he now apprehends to be worthy of 
damnation, and all his own righteousness as a menstruons doth* 

His apprehensions in these and other things being erroneous, formed in 
darkness, all vanish when light appears. 

f2.J New judgment and assent. The new creature having truly appre- 
hended these things, he firmly assents to the truth of them : his assent is both 
firm, convietive, and lively. He rests not in slight, superficial apprehensions, 
but comes up to full persuasions, that which the apostle odls flrXii^o^o^/a 
rng m»$c$ug» His judgment is carried with full sails into the tmUi dis- 
covered, and that with particular application, in a lively, sensible manner ; 
he sticks notr at, doubts not of, what this renewed light discovers, but con- 
cludes they are certain, as things that he sees and flsels. He is not almost^ 
as Agrippa, but altogether persuaded, that these gospel mysteries are as true 
as God is truth. 

He is persuaded of such a necessity of Christ, as he whose neck is on the 
Viodk is pennaded of the necessity of a pardon to save his life. Though 



12 THB KSW CBBATCTB. . l^^^ ^ ^^* 

fonnerljy upon hearing the love-eiek inqniries of dittoeflsed sonls after 
Christ, he was apt to say in himself, as they to the spoose, * What is thy 
beloTsd more than another beloTed '? Cant. ▼. 9 ; yet now he eonelade* 
Christ the ohiefest of ten thoosand, the peerless beanty of hearen and earth, 
as certainly, as sensibly, as he jndges the sun to be light when it shines ai 
noonday ; now he wonders at his former blindness, thong^ then he would 
not be persuaded of it ; now he is astonished at the stapidness of the blind 
world, that is not ravished with the love and beauty of Christ shining in his 
sonl and the gospel. Formerly, discoveries of Christ's all-sofficiency and 
nnsearehable riches were no more to him than the riches of the Indies 
viewed in a map, or related in a story ; bat now he passeth snch a judgment 
on it as he does of his own, where he widks, and feeds, and rests, when it 
is best foxnished and provided ; it is no foreign thing to him, but that which 
he sees, tastes, and lives on, and his judgment of it is answerable. 

When the ugliness and destructiveness of sin was formerly declared in 
the ministry of the word, he looked upon it as a monster painted or wrought 
in a suit of hangings ; but now he judges of the mortal danger of sin, as a 
man judges of poison when he feels it working in his bowels. 

It was a paradox to him that a man cannot be happy in this life if he had 
all worldly eigoyments that heart can desire ; but now he certainly con- 
cludes, things of the world can no more satisfy an enlivened soul than stones 
can satisfy an hungry nuin, or wind nourish a consuming body ; he has 
found what miserable comforters these are to a wounded conscience. 

He was apt to judge, that the new birth, regeneration, the new creature, 
were conceits and £uicies ; and whilst he felt no such supernatural work upon 
his soul, he judged there was no such things. But the Lord having brought 
him through the pangs of the new birth, and by an ahnig^ty power drawn 
the lineaments of a new creature in his soul, there is nothing tiiat he hears, 
or sees, or feels, that he is more certainly persuaded of, than this truth, 
that without regeneration there is no salvation. He has changed his mind ; 
he is quite of another, of a new judgment, in this and other things, than he 
was fonnerly. 

[8.] New valuations. The estimative power of his mind is renewed ; the 
value of things is quite altered in his judgment ; the scales are quite turned ; 
that which was highest is lowest ; that which was weightiest in his account^ 
is now lighter than vanity ; worldly and carnal things, which were gain 
before, are now counted loss ; spiritual and heavenly things, not before 
regarded, are now of highest value. 

Formerly, the treasures of the world were most precious in his account ; 
but now the reproach of Christ, the very worst condition with Christ, is of 
greater value than the treasures of the world. Hereby Moses evidenced a new 
creation in his soul, Heb. xi. 26. 

Formerly, interest in Christ he took upon trust, upon common, uncertain 
grounds, as though it were not worth the looking after ; but now that it is 
assured to him upon gospel terms, he will not part with it for all the king- 
doms of the earth ; or, tf he be kept in a doubting condition, if he walk in 
darkness, and see no light to evidence his title to Christ, which is the condi^ 
tion of many a new creature, many' a child of God, after their new birth, so 
highly does he value it, as he woidd be content to live poor, afflioted all 
his days, upon condition he might obtain it. If Christ would but lift up the 
Ii|^t of his countenance, he would be hi from envying those whose com, 
and wine, and oil increase, Psalm iv. 7, 8. 

Formerly, he counted them happy who have the world at will, a conflu- 
ence of pleasoreSf honours, riches, to their heart's desire ; but now he pities 



0^.. 71. 15.] THB mw OBBATUBB. 18 

those who hsTO no ffesAat happmesB, no sweeter eomforts, than these can 
yield. 

Fonnerijy he eonld hsTe! heaid and read the promises in the Seriptnre, 
withoat mneh regarding them ; jet, if a iiiend had assured him of a rieh 
estate, he wonld have aeconnted that a precious promise : bat now he wonld 
not part with the riehes he spies in some one gospel-promise, for all the 
mines in the Indies, Ps. cxjt, 127, Ps. ix. 10, Prov. Tiii. 19. 

Formerly, he had rather have spent his time in merzy company, than in 
seeking God, or hearing a sennon, or conference about his soul's estate ; 
but now one day, one hour in these holy employments, is better in his ao- 
•connt than a thousand elsewhere ; rather be a door-keeper in the house of 
God, than a commander, a prince in the tents of wickedness, Pb. Izxziv. 10. 

Formerly, he most esteemed such gifts, parts, as would get most applause 
and credit, quick wit, profound judgment, free expression, a nimble inten- 
tion to find out, or set off some taking opinions or notions above the ordi- 
naiy road* Ay, but now these are vanities in his account, compared with 
the power of godliness ; now he values holiness above the choicest accom- 
plishments in Uie world. This is the most excellent way in his esteem, as 
Paul in like case, 1 Cor. xii. 81. 

Formerly, his church-privileges or religious performances, his alms-deeds, 
or outward observance of the law, self or sense, seemed something worth to 
make his way to heaven. But now he counts aJl these loss, compared with 
Christ's righteousness ; even those that he counted gain, they are loss, yea, 
dung, that he may gain Christ, and be found in him, Phil. iii. 7, 8. He has a 
new esteem of things. 

[4.] New designs. The designing power of his mind is renewed, he hae 
new plots, new devices, such as troubled not his head before ; and those 
that he formerly pursued, are laid aside. His designs are cast in a new 
mould, and run in a new method, such as the old man is a stranger to, the 
nnrenewed mind is not acquainted with. 

Formerly, his designs were driven towards sin, himself, or the world; now 
they are for God, for heaven, for his soul. 

Formerly, his design was to ingratiate himself with those that might do 
him good, make him gr^t or safe in the world ; now it is to continue in 
the fovour of God, to walk in the light of his countenance, and ei\joy sweet 
fellowship with the Father and Son. 

Formerly, his design was to live* plentifully and creditably in the world ; 
now it is to get his heart crucified to the world, and the world unto him, to 
live soberly, righteously, godly in this present woiid, and walk in it as one 
redeemed from it. - 

Formerly, his plot was to make provision for the flesh, to fulfil the lusts 
thereof ; now it is to mortifjr his members that are on the earth, to put the 
old man to death, and in this respect to die daily, to starve his lusts, and 
crush the interest of the flesh, that though it continue, yet it may not pre- 
vail and rule in him. 

Formeiiy, his design was to grow rich, to lay up store for the time to come, 
to provide plentifully for posterity ; now it is to be rich unto God, to par- 
take more and mora of the unsearchable riches of Christ, to grow in grace, 
and abound in the ^nits of the Spirit ; to lay up treasures in heaven, even 
that good foundation, for the time to come ; to provide for eternity ; to get 
his personal wants supplied, and to bring up posterity in the fear and nur- 
ture of the Lord ; to bnng them up to the terms of the covenant, that they 
may have a title to the treasures, and may be heirs of the kingdoQi that 
cannot be ahakeou 



14 TBX NEW OBBATUBX. [OaL. 71.. 15. 

Fonnerly, it was his design to make soie what he enjoys on earth, and to 
secnre it from the claims, ix^jnstice, or violence of men ; now it is to 'make 
his calling and election snre,' to make clear his evidence for heaven ; to get 
those spiritoal distempers removed, which are as moth an^ rust to his sonl's 
ireasore ; to keep his heart with dl diligence, that sin, and Satan, and the 
world may not hreak through and steal. 

Formerly, it was his design, either to he famous in his generation, eminent 
amongst the sons of men, or at least to have a name amongst, or praise 
from men, for parts, or performances ; hnt now it is, that God above all, 
and in all things, may he glorified ; that the sceptre of Christ may be ad- 
vanced, and his crown flourish ; that his name may be precious and glorious* 
in the world, and all nations, tongues, languages, may acknowl^ge his 
glory, and speak his praises ; and that all in heaven and earth may lay their 
crowns at his feet, and give unto him the glory dae to his name, due to his 
love, for he is worthy. These are the designs of anew creature. 

[6.] New inventions. Invention is another power of the mind, which is 
renewed when a man is made a new creature ; his mind is busied about &r 
other inventions and devices, than formerly. Not how to find out new opi- 
nions or notions, that he may be cried up as a rare man, as r/( /ctt/ac, the 
humour of Simon Magus ; nor how to blast their reputation, who stand in 
his light and obscure him ; nor how to satisfy his lusts in a way of safety 
and credit ; nor how to gratify an ambitious, or covetous, or revengeful, or 
unclean humour : no, these are the devices and contrivances of the old 
man, which is corrupt and unrenewed. The inventions of the new creature 
are quite of another strain, sueh as the old man, the unrenewed mind, is 
utterly unacquainted with. I might instance in more than twenty, I will 
but name them. The new mind employs his invention, — 

To find out what are his spiritual wants, where the defects of his graces 
and affections lie, wherein faith, and zeal, and love, and self-denial, are de- 
fective ; that he may not languish for want of supplies, that his soul may be 
kept on the wing of desire alber Christ; that, living in the sense of many 
wants, he may not be puffed up with self-conceit, as having attained. 

What hinders his soul's prosperity. Why he does not grow answerable to 
means, light, engagements ; whether'remissness in duty, or some unmortified 
last withm, or too eager pursuit of something without. 

His secret corruptions : those skulking traitors, that lie hid in the dark 
and secret comers of his soul, which in others are not seen nor regarded ; 
stirrings of spiritual pride, secret motions of self-refined stains of hypocrisy. 

The decays of his soul at their first rise and appearance ; decay of love, 
zeal, spiritualness of mind, tenderness of heart or con6<»ence ; to find out 
these at first, before they run his soul on into a consumption, which neglect- 
ed, they are apt to do. 

The best ways of improving Christ crucified, of drawing powerful and 
quickening influences from him, knowing that upon this depends the life, 
strength, comfort, and welfare of his soul. 

What arguments may most prevail with God in prayer. Not that the 
Lord needs these, but that they are needful for himself, to encourage fiiuth, 
and quicken the soul to fervency and importunity in seeking God. 

What thoughts, what objects, do most affect him, make deepest impres- 
sions on his heart What most powerful to quicken, inflame, put his soul 
upon motion towards God, and effectual to restrain from sin. 

What duty every condition he is cast into, and eveiy alteration in that 
condition, does especially call for. 

The exercise of what grace is most proper and suitable to every juncture 



Gal. YL 15.] thb new obeatxtbb. 15 

of time, to every oceturrence he meets with ; that he may be always ready, 
his loins girded, his lamp homing. 

What parts of the word of God, whether promises, or threatenings, or 
examples are more snitable to his soul's estate, that he may take special 
Dotiee of them in hearing or reading. 

Where the new man is weakest, where he lies most open to assaults of 
spiritaal enemies, where Satan gets most advantage, where sin makes its 
breaches, that he may fortify that especially, set a strong goard. 

What the cause of every cross and affliction is, inward or ontward. Why 
the Lord at any time withdraws from him, denies his presence, assistance in 
ordinances, in his endeavonrs after holy walking, that if it be sin, he may 
snbdae it. 

To find out what Satan's snares are, what his devices, whereby he most 
prevails in the times and places where he lives, that he may not be ignorant 
of his devices, nor entangled nnawares. 

What the deceits of hie heart, and the fallacies of sin, these being deceit- 
fill above all things, and so intimate with him ; that he may not be circum- 
vented, cheated, deluded. 

Where the strength of sin lies, what are its strongest holds, what carnal 
reasonings, what promises or expectations, that he may bend all his force 
against it here, this being the surest way to victory. 

What is the beloved sm, peccatum in deUciis, the commander, supporter, 
encourager of the rest ; that this may be chiefly mortified, subdued. He 
knows if the general fall, the troops will be easily scattered, routed. 

The root of every sin by the fruits. When he perceives sin breaking 
forth, he sets his invention a- work, inquires, whence comes this? E.g,^ 
wanderings in holy duties, whence are these ? Is it not from camalness, 
want of delight in holy employments ? is it not from some lust within, 
worldliness or uncleanness ? Having found out the root, he strikes at that, 
thinks it surest to stay the stream by stopping up the spring. 

Where are corruptions, encouragements, abettors, incentives; where it 
feeds and gets provision, whether in his constitution, or employment, or 
company, or diet, or accommodations, that he may cut ofif these. 

How to be most serviceable in his generation ; how he may improve his 
talents mcMt for Christ's advantage ; which are the ways, which are the ser- 
vices in which his times, parts, gifts, enjoyments, may be best employed ; 
that he may not bury them, nor use them only for himself, nor spend tiiem 
in ways less neeessaiy, profitable, advantageous for Christ and his people. 

How he may win others to come in to Christ, to renounce sin. What 
carriage, what acts, what words may be most effectual, according to the 
sever^ tempers of those amongst whom he lives. 

What the design of every special providence is towards himself, or the 
plaee he lives in, that he may neither disregard nor oppose it, that he may 
concur with God, and be subservient to him in his promoting them; 

What are the provocations of the times and place he lives in, that he may 
endeavour to reform, mourn in secret for them, seek pardon ; 

These and such like are the things about which the invention of a renewed 
mind is employed. And when his studies succeed herein, he has more rea- 
son to cry h^xa than Archimedes ; these being inventions that find more 
approbation in heaven than any on earth. 

[6.] Nf w reasonings. The discursive power of the soul is renewed ; carnal 
reasonings are opposed, disclaimed as weak, fiaUacious; his aiguings now are 
ofanew€node. 

His former inward reasonings were for the flesh against the spirit, now 



16 TBS NBW OBBATUBK* [QaL. YI. 16* 

they are for the spirit agabst the flesh ; they were formeriy for the world 
against Christ, now for Christ against the world; for sin and looseneaa 
agaiost holiness and stnotness, bat now the contrary ; from the letter of the 
word against the sense of Scripture, now they are according to the mind of 
Christ. He draws quite contrary conclusions from formerly abased piin- 
ciples ; 0. g. God is merciful, long-suffering, and patient, Ergo^ there is no 
such danger in sinning, no such necessity of a precise reformation ; so the 
old man. But the new creature argues from hence, Ergo^ this should lead 
me to repentance. Bom. ii. 4. Therefore I should be ashamed, afraid to 
sin hereaher, and heartily grieved that I have sinned so much before. 

Christ is full of love and compassion to sinners, and therefore we need 
not be so nice and precise in forbearing, renouncing every sin ; so the old 
man. But the new creature thus : Chnst loves me, and therefore how can I 
do that which his soul hates ? He * loved me, and washed me,* &c. ; how 
shall I do that which shed his blood ? The grace of God appearing to all 
in Christ crucified; Ergo^ I must deny all ungodliness and worldly lu&, &c., 
Titus ii. 11, 12. 

Christ came to save sinners ; Ergo^ there is hopes of salvation, though I 
continue in this or that sin ; so the old man. But the new creaturo argues 
thus : ErgOf I must get into and continue in the way wherein Christ lias 
declared he will save sinners ; I must believe, break off my sins by repent* 
ance, and submit to his laws and government, ehw his death will nothing 
avail me. 

But the strict and constant observance of all Christ's laws will be hard, 
and sometimes dangerous. I may lose my estate, liberty, or life by it ; 
Ergo^ it is better to hope well, and go on as I do ; it is folly to launch so £Eur 
into the deep as we can see no shore ; it is good sleeping in a whole skin; so 
the old man. Bat the new creature thus: If the observance of Christ in all 
his holy ways and truths may cost me so much, Ergo^ it is more proper for 
me, whom Christ so infinitely engaged. Shall I offer unto him ozdy that 
which costs me nothing ? If Christ had dealt so with me, my soul had 
dwelt in everlasting flames. Whom should I suffer for, if not for him who 
suffered all for me ? And if I suffer with him, I shall also reign with him ; 
BO the apostle. 

But there are many ways of religion, abundance of errors, divisions, diver- 
sities of opinion ; Ergo^ it is better to keep the old track wherein I was bom, 
bred, and have thus long lived, than to wander and change my old course 
in such uncertainties ; so the old man. But the new creature thus : There 
are many divisions, wanderings, &c., Ergo^ I have more need to keep in the 
strait way, the way of holiness, which is certainly the way of Christ if there 
be any truth or certainty in Scripture, and leave those to doat upon ques- 
tions, less material opinions, positions and circumstantials not clearly re- 
vealed, who think they have more time than enough to mind that one thing 
needful. 

But some that pretend to holiness and strictness are hypocrites, make a 
£edr show outwardly, when there is no inward reality ; Ergo^ it is better to be 
as I am than counterfeit what I am not ; so the old man. But the new 
creature thus : There will be hypocrites amongst those that profess godliness, 
there was a hypocrite amongst Christ's disciples ; Ergo^ I have more need to 
look to my own security, more reason to give all diligence to make my own 
calling and election sure. 

This way of strictness and preciseness is everywhere spoken against and 
reviled ; Ergo^ no wisdom to enter into it, to meddle with it; so the old mam 
But the new creature thus : Ergo, it is more like to be the way of Christy for 



OaL. yi. 16.] TBB mW OBBATUBB. 17 

he himself Ba£Eured ffae ooniaradiotioci of eiiineiB. The world hates him and 
his vajSy no wonder if they speak evil of them. 

The Lord aeconnts the will for the deed. I mean well thongh I do ill 
sometimes^ Ergo, the Lord will accept me ; so the old man. Bat the new 
ereatare thus : ErgOf in the strength of Christ I will pot forth myself to the 
ntmost in eyery duty, in all the ways of Christ, and when I &il through 
weakness, there is hopes of pardon and acceptance. 

The time is short, we cannot live long ; Ergo^ let os Uve merrily, take our 
pleasures, follow our profits, while we have time ; so the old man. But the 
new creature thus : Ergo, I must use all diligence to get the work done, for 
which be allows me this time, for which he sent me into the world ; Ergo, I 
must use the wcMrid as though I used it not, rejoice as though I rejoiced not, 
huy as ihou§^ I possessed not, use recreations as though I used them not^ 
' For the fii^on of the world passeth,' &c., 1 Cor. vii. 29. 

But there are many promises to sinners ; Ergo, no reason to despair of 
salvation though I Hve in sin ; so the old man. But the new creature thus : 

1 have many great and ptecious promises, therefore I should ' cleanse my- 
self from all filthiness of flesh and spirit,' &o. It is the apostle's arguing, 

2 Cor. vii. 1. 

The thief repented at death, and was admitted into paradise ; Ergo, why 
may not I defer my repentance and reformation till the hour of death ? so 
the old man. But the new creature thus : I read but of one amongst many 
thousands that found place for repentance at his death ; Ergo, I will not 
leave my salvation, my soul> at sndi a desperate hazard, as, ten thousand to 
one, it will be lost. 

But death is uncertain, it may be fiir off, the Lord delays his coming; 
Ergo^ 1 may eat, and drink, and take my pleasure ; thus the old man, with 
that wretched servant in the parable. Mat. xxiv. But the new creature thus : 
Ergoy I must be continually watchfiil ; I must be always employed in the 
Lord's work, lest the Lord come in an hour when I look not for him, lest 
he find me in an evil way, and I fall into the condemnation of that uuprofit- 
able servant, Mat zxiv. 48. 

But there is no e<mdemnation ta those that are in Christ, and who can 
tax me as one that is not in Christ ? Ergo, though I sin I shall not be con* 
demned : so the old man. But the new cieatnre thus : ' No condemnation 
to those who walk not after the flesh.' If I walk after the flesh, continue 
in my old carnal condition, stick to my old, superstitious, ungodly customs 
and practices, if I be not a new creature, I am not in Christ ; to such there 
IS nothing but condemnation. The new mind has new reasonings, as appears 
in these, and might be shewed in more instances. 

[?•] New thoughts. The cogitative power of the mind is renewed, old 
thonriits are passed away. His a&eistical thoughts ; — Gtod sees not, he regards 
not, he will not punish ; I may sin securely. Revengeful ; he does not medi- 
tate^misohief upon his bed. Lustful ; his heart is not a place for speculative 
imeJsannitfTfl. Proud ; he is not pufiiad up with setf-eonceit ; the hi|^, lofty, 
towering imaginations are puUed down. Worldly ; he gives not way to im- 
moderate thoughtfolness about what he shall eat, &c. These engross not his 
mind ; he knows a small share of hfis thoughts is but due to the world, so- 
lieitovis, anxious thoughts, ^temperiog his mind with fear and distrost, so 
much earefolness what to eat, &c. When Christ works this new creation in 
the mind, these are driven out, as buyers out of the temple ; it is a part of 
tUs ^reat renewing work to bring every such thought into subjection. So 
wandering thoughts in holy services, which passed before without restraint, 

VOL. n. B 

'I 



,J8 THE NBW GBBATUBS. [GaL. YI. 15. 

lie drives these away, as Abraham did the fowls from his saerifioe, Gen. xr. 
11. Vain, oDprofitable, foolish, impertiDent, incoherent thonghta« though 
they may steal into the mind, they lodge not ; he entertains them not as 
formerly. 

The thoughts that are now welcome into his mind are holy, spiritnai, 
heavenly ; thoaghts of Christ, his love, the sweet expressions, the many 
precious experiments of it ; thonghto of hk soul's condition, of the great and 
precious promises. These are h^ meditation, these are sweet to his taste. 
Thoughts of his glorious relations to Christ, of those privileges of a new 
creature, and of Uiose future enjoyments in glory, these are most frequent, 
pleasing, abiding. 

Such thoaghts as quicken him to holy motions, stir him up to heavenly 
inclinations and affections. His former thoughts were as thorns and weeds 
to choke these, but his present thoughts are as bellows, to kindle and in- 
flame his heart with love to, and zefd for, and ardent desires after, Christ 
and spiritual enjoyments; quicken him to faith, fervency, heavenliness ; 
engage him to humility, self-denial. 

These are the thoughts of a new mind, whidi the old man will not believe 
to be in any, because he never found them. 

[8.] New consultations. The advising power, that which the philosophers 
saXL jSouXfur/x^, is renewed. He has now new objects to consult abont, new 
counsellors to consult with. He consults not now whether the Lord shall 
be his chief good, his last end, nor whether his great idol the flesh shall be 
ihrown down, or pleasures, profits, credit, the unrenewed man's trinity, shall 
give place to God, and be made the footstool of Christ ; no, in re tarn lancta turn 
est deliberandum. This is out of question, he is fully resolved upon it, 
though the greatest part of Christians (whatever they imagine to the con- 
trary) never came up to such a resolution. 

It is not the end, but the means, that he consults about, fioukbu6fM6^ w 
v9^i ruv r%\Cj¥ '* not whether Christ shall have the highest place in his soul, 
but by what means he may be most advanced ; not whether the interest of 
the flesh and the world shall be cast down, but by what means this may 
be most effectually done ; how he may disengage lus soul from carnal in- 
jterests (that have so fully possessed him) so as he may give np himself wholly 
^anio the Lord. And the business being weighty, needs counsel, evfjkCoCX^uc 
^i vct^\a/iCd90fit¥ f/'c rd fivyaka.. The new creature has new counsellors. 
We see it in Paul ; as soon as the Lord had made him a new creature, he 
chooses a new counsel, rejects the old. Gal. i. 16. 80 here he consults not 
with the world, not with the flesh, not with carnal friends, about the things 
of God. The world and the flesh are enemies and carnal friends, in spiri- 
tual things are fools ; and who seeks counsel of foes or fools ? If carnal 
friends be consulted with, then in trouble of conscience they will advise you 
•to get into merry, jovial company, to sing, or drink, or cast away those 
melancholy thoughts, or to follow worldly business with more eagerness, 
Ihat the noise of the world may drown the voice of conscience. Oh miser- 
able comforters, oh wretched counsellors ! When the world or flesh are 
consulted with, they wiU advise with much show of wisdom. If sin most be 
left, if something must be done for Christ, why then engage for Christ 
tagainst sin with a proviso, with caution and reservation ? Take heed, if you 
be wise, that no sin be left, no duty be undertaken, to the prejudice of ease, 
isredit, or worldly advantage. And so profitable and delightful sins must 
still be retained ; duties of religion that are chargeable, difficult, dangerous, 
Of reproached by a wicked generation, must be baulked, declined. When 

• Aristot. 



Gal. 71. 15.] thb nw obbatubb. 19 

peneeotion arises for any way of Christ or holinessy then wheel about, ex- 
ease yonnelyes here ; in this the Lord be merciM to me, I can, I dare 
follow Christ no farther. Here is the ooonsel of the wisdom of the flesh, 
whieh IS enmity to God. * This wisdom descendeth not from above ; it is 
earthly, sensoid, devilish,' James iii. 15. And so the new ereatare rejects 
it. It is the wisdom from above which goides him in his coDsaltation, that 
idiich is not only peaceaUe, but pore, fmitful, and without partiality, &c., 
rone 16. He consults with the oracles of God, David's coansell(»rs are the 
men of his counsel, Ps. cxiz. 24. He goes for advide to the law and the 
testimony, he inquires impartially ; and that which is there delivered sways 
his judgment, and carries it in all debates, though it be never so cross to 
carnal interests, though it be to the {vejudice of his dearest lusts, ^ough it 
be to the ruin of his ease, credit, worldly advantages. One gHmpse of 
Scripture light will carry it. 

llius you see explained what a new crenture is in respect oi his mind, 
how the mind is renewed in its several acts and powers. Proceed now to 
the next faculty, 

(2). A new will. A new creature has a renewed will. As this new crea- 
tion make a new spirit, i,e. a new mind, so it makes a new heart, i.e. a new 
will. This new creature is a new man, £pb. iv. 24, Col. iii. 10. Now there 
cannot be a new man without a new will, for this is the principal part of a 
man. 

The will is the ruling faculty, it ccwimands the whc^e man ; therefore, 
SQch as the will is, such is the man, old or new. The most powerful and 
distinguishing work of renewing grace is in the will, and therefore, that we 
may understand what the new creature is, we must apprehend how the 
will is made new, and wherein its renewedness consists. Now this will ap- 
pear most dearly in the immediate acts of the will, its inclinations, inten- 
tions, fruition, election, consent, application, and resolutions. Where there 
is a new creature, a new will, there are * 

[1 .] New inclinations. That act of the will, which Aristotle calls CeiXriifig, 
and the schoolmen simplex voUtio, has a new object. The heart, which was 
formerly carried after sin, the world and self, has now a new bias, which 
carries it towards God in Christ as his chief good, towards him as the height 
of all his glory, the spring of all his pleasures, the treasury of all his riches. 
Every unrenewed man is an idolater, he makes himself or the creature his 
idol. And though God usually have the name, yet he moves towards these 
as his chief good. This is the sad efiect of the fall in every son of Adam, 
an averseness to God, a propenseness to the creature ; and this continues in 
every man from his &st birth till he be bom again. And when this new 
creation begins, it finds him in this posture, with the face of his heart to- 
wards the creature, and his back towards God. Now it is the effect of this 
great work to turn the heart from idols unto God, from the creature unto the 
Creator. Hence it is called conversion ; his heart now runs towards a new 
mark, he has a new centre. Formerly himself or the world was his centre ; 
to these he moved, after these his soul was carried, even as the sparks fly 
upwards. But now God in Christ is his centre r his heart tends towards 
God, even as heavy bodies move downwards ; his motions towards God are 
free, powerful, and resttess. He has a new nature, and his motions towards 
God are in these respects natural. 

Finty He is freely inclined towards God. He is not only forced by ter- 
n»s, or apprehensions of death, or some great danger ; for theso may 
occasion some weak motions towards God in an unrenewed heart ; but when 
there are no such enforcements, yet then his heart is in motion towards 



'20 VBB mw OBSATUBB. [GlL. YI. 16. 

God. Th^ra is an atfcnustiye Tixtae in Chxist, and the diBCoreries of bis 
I0T6 and excellency in the gospel, which draws a new heart to him ; a vir- 
tue both secret and powerful, such as we see in the loadstone to draw iron. 
* When I am lifted np, I will draw/ &c. The heart is pnt npon this 
motion by an inward, principle, not by ontward enforcements. When the 
will is thoroughly touched with renewing grace, it inclines towards Christ ; 
as you see a needle, touched with the loaidstone, move and tend toward the 
north pole. This heart-inclination is better felt than expressed, and it will 
be a mystery to those who have not experience of it, as this new ereatore is 
to all unrenewed men. 

Secondly^ It is a powerful and preyalent inclination, snch as does over- 
power the inclinations of the flesh to sin in the world. Bet the world, in 
all its pomp and ^ory« all its delights and treasure, before the soul, on 
one side, and God, as manifested in Christ, on the 4)ther, and a renewed 
heart will turn its back upon the world, and bend itself tomrds God. Nor 
is this, 

Thirdly, By fits and starts, now and then^ in some good mood ; but his 
inclinations are habitual and constant. His motions mi^ be idaekened, 
and in part diverted, by some violent temptations, even as you may force 
the needle m ihe compass towards the south; bat then it quivers, and 
shakes, and is restless, till it point north again. So the heart, when by 
some lust or temptation it is drawn aside from. God, this motion is not free, 
it is against the settied bent; the heart shakes and shivers, till that be 
removed which stops its course, and hinders its motion towards God. The 
constant bent and tendency of the renewed will is after God, as its happi- 
ness, its joy and delight, its treasure and glory. Banrid was a man after 
God's own heart, and therefore his heart was formed according to the 
image of God, i, 0. it was renewed; and you may feel tiie pmlse, penceive 
the motions of a renewed heart, in his expressions, Ps. xlii. 1, 2. Paul 
expresses the t^nper of a new will under temptations, Bom. vii ELe does 
that which he allows not, that which he hates, that which he would not do, 
ver. 15, 16. When his soul is hunied to sin, his heart would have it 
otherwise ; when he is carried down with temptation, he moves as he would 
not move ; his heart, his will inclines to God, while he is oarried another 
way : he is carried as a captive, carried as by rebels ; so he looks npon 
himself and upon them, ver. 28. A eaptive, dragged by rebels, moves not 
freely : if £he force were removed, he would change his jnotion, alter his 
course. A new creature has not a heart for sin and for the world; the 
fixed, usual, constant bent of his will is towards God* as his chief good, 
only happiness. It is contrary in an unrenewed man. 

[2.] New intentions. Tbe renewed wiU intends God, aims at hkn in all^ 
and above all things. Christ is to him Alpha and Omega, the first and the 
last, the spring of his happiness and the end of his acting?. That which is a 
man's chief good, is his last end. God is both to a renewed 'heart:: he 
inclines to him as his chief good, he intends him as his last end. 

He has new ends and aims, fiur differing from his former. Heretoforo 
he aimed at pleasure, to live merrily ; riches, not to stand in need of others; 
greatness, that he might not be an underling in the world ; honours, that 
he might not live obscure or contemned. But now, apprehending his 
sweete^ delight^, be3t riches, gfeatest honours, are to be found in God, 
he aims at God instead of these, «^d intends not these but in reference to 
God^ that by these he may be enable to do him better and more i^heerfol 
service. 
God is now his end ; and that which he intends Ao^e all is, 1, to gb- 



Oil. YI« 15.] the mxw oBSiiTUBB. 21 

rify God ; 2, please bim; and, 8, eojoy him. God is bis aim in these 
three notions. 

Finty To glorify him. Every aetion is raised and carried on for his end, 
and with this intention, Tirtoally if not aetnaliy, tiiat God by it may be 
glorified; and this universally, not only in religions actions. He hears, 
and prays, and reads, and meditates ; not to stop the month of conscience, 
or to be aeconnted a good Christian, or to make amends for some sin, whose 
gain troubles him, but that GtxL may be hereby honoured. 

Nor this only in dvil actions. The works of his calling, ploughing, or 
digging, or studying, Ac., these he follows for this end ; not as formerly, 
to gei his living ^only, or to provide for his fEunily : his intentions rise 
hi^er; thai which he principally aims at, is that hereby God may be 
gloiified. 

Yea, but even in natural acts. He eats, he drinks, he sleeps, not only 
for continuance of healtii and life: he aims at something of greater 
moment, viz., the advancing of God's glory. This is the law of the new 
ereaiure, for to such the apostle prescribes it, 1 Cor. x. 81. 

And as he intends this universally, by dedicating all and every action to 
this end, so he aims at it singly, i. e, he acts not that which may glorify 
God, in relation to himself only, or his own ends. The old man may do 
this ; so did the unrenewed Jews ; they had a zeal for Qod, as Paul testi- 
fies. Bom. X. 2. They were zealous in doing that which might honour 
him, as they thought, but it was in reference to themselves, lest the apos* 
tie's doetcine (of justification by faith, both to Jews and Gentiles) prevail- 
ing, their law, and dignity, and privilege above the rest of the world, should 
be overthrown. A new creature may, must seek his own good ; but this in 
subordination to Gk>d*s glory as supreme, and in a way of subserviency to it 
as principal. He Seeks other things, but he intends this in and above alL 
And this is a special property of the new creature, which the highest im- 
provers of nature could never reach, nor ever will, till renewed. 

Secondly^ His aim is to please God. Formerly his aim was to please his 
flesh, or his senses, or his corrupt humours, or such persons and friends on 
whom be had dependence ; but now that which he intends above all is to 
please God. He will strive to please others, if thereby he may the better please 
God, as Paul became all things, &c. ; but if any thing come in competition 
with €k>d, if he must either displease his firiends, his flesh, his senses, or 
displease God, in this case he will displease all, rather than displease God ; 
for to please God is his highest end, and the highest end is best ; and so the 
apostloi determine in this case, Acts v. 29. In this case, to displease God, 
we should not yield a finger's breath, Neque amnilnu angelis in calo^ neque Petro 
nee PaulOi tuque decern CaearilmSf nequs mUle papU^ neque toU mundo latum 
diffUum ceeeerim, [Luther] Comment, in Gal. ii. 

Thirdly, To enjoy God. He aims at this in all actions and undertakings 
whatever ; and intending this, nothing short of it will satisfy him. 

Formerly, in religious duties he could have rested in the work done, or 
been satisfied with common enlargements and assistances; or content if 
others esteemed and applauded him, thou^ his heart was at a great dis- 
tance from God in the duty. But now no duty will please or satisfy him, 
exeept he enjoy God in it ; except God draw near to him, and witness his 
presence by tlw power, efficacy, or delights of it in his heart. So in civil 
and nstnral acts ; it is the aim, the intent of the new creature, to enjoy God 
in alL Bat this leads me to the 

[8.] New fruitions. That in which the new creature rests, thai which 
satisfieej contents him, is quite diffarent from what it was f6nn«rfy* His 



22 TBB NSW OBSATUBB. [QaL. TI. 15. 

life was formerly a vexations wandering from vanity to vanity ; all the eon- 
tentment he had was in sin or worldly accommodations, or at least in out- 
ward performances ; hat now these are as hnsks to him. That which gives 
his heart quiet and content, is the enjoyment of God, communion with 
Christ, fellowship with the Holy Spirit. Nihil potest qvietare hominis vohai' 
totem, nisi solus Deus, says Aquinas. It is true, here, nothing quiets a 
renewed heart but the eigoyment of God ; or, as he, irreguietum est cor nos- 
trum, &o. Thou madest us for thee, and our heart will not rest but in thee. 

The world (as one well compares it) is like a king's court. Unrenewed 
men are like children, who are taken with the pictures, and please them- 
selves in viewing the hangings and ornaments of several rooms ; but a new 
creature is like a man that has earnest business with the king ; he stays not 
in the out rooms ; he takes little notice of the ornaments and rich furniture ; 
his business is with the king, and so he rests not till he come into his 
presence. Those that rest in outward performances, or worldly enjoyments, 
they stay in the out rooms. A new heart, like the king's daughter, is then 
only brought with gladness and rejoicing, when she enters into the king's 
presence, Ps. xlv. 15 ; then only satisfied, when Christ leads her into lus 
banqueting house, when he fills the tabernacle of her heart with the glory 
and power of his presence. Even as a hungiy infant will not be content ; 
though ye give it chains of gold or bracelets of pearl, nothing will satisfy it 
but tiie breast ; so a renewed heart, in the absence of Christ, all that the 
world can afford wiU not quiet or satisfy it, none but Christ, none but Christ. 

Formerly, he could rest in a religious duty performed, or at least in the 
plausible performance of it ; but notlungnow contents him, except he there find 
him whom his soul loves ; nothing satisfies him, except the presence of God 
go along with him in these duties ; except he find the Spirit of God moving 
in them, affecting his heart, and workii^ upon his soul in the use of ordi- 
nances. His heart raises itself in the ordinances, as Zaccheus, Luke xix. 4, 
got up into a sycamore tree, that he might see Jesus passing by. It will not 
satisfy him, no more than Absalom, to return to his house, except he may 
see the king's face, 2 Sam. xiv. 82. It is that which he seeks, as the angel 
told the woman : Mat. xxviii., * I know that ye seek Jesus that was cruci- 
fied.' Ay, this is it which a renewed heart seeks ; nor will it ever rest till it 
find Jesus that was crucified. 

Formerly, if by labour and industiy in worldly employments he could gain 
weU, and increase his estate, and thrive in the world, he was herewith eon- 
tent (so &r as such things can give contentment) ; but now, whatever he 
gains, whatever he gets, he is not satisfied, except, while his outward man 
is busied in the world, his soul enjoy communion with Christ, except his 
labour and travail in these outward ^ings be a walking with God. 

Formerly, he was apt to say, as that rich man, Luke xii. 19, ' Soul, thou 
hast much goods, &c., take thine ease,' &c. But now he will rather say, 
with that famous Marquis of Yico, ' Let his money perish with him, who 
prefers all the gold of the world before one day's communion with Jesus 
Christ.' 

Formerly, he was apt to fancy some contentment, if he might have ridies 
and friends answerable to his desire, meats and drinks suitable to his 
appetite, habit and accommodation suitable to his fancy ; but now all ful- 
ness is empty, if Christ make it not up ; the sweetest accommodation is 
distasteful, if the presence of God sweeten it not ; no enjoyments satisfy 
him, but tiiose in which he enjoys Christ. And when he has found him, 
he can let out his heart's contentment in David's expression, * The Lord is 
my portion, I have enou^ ; return to thy rest, my soul, for the Lord has 



Gal. YL 15.] ibk »bw cbbatubx. 28 

dealt boiintifii]]j with thee ; my lines are Men in a pleasant place/ &o.» 
ft. iv. 6, 7, Ps. kiii. 

[4.] New elections. The will shews its renewedness, in its choice of 
means for promoting of the ends oa which it hath pitched : «r^oa/^ftfi; ieri rut 
^f^ ri rfXA^. Election of means, the former acts were about the end. His 
choice is different from what it was heretofore. He brings not down that 
whieh shoEold be his end, to serve his turn as a mean, as those do, who make 
religion a stirrap to advance them in the world. 

Nor does he choose nnlawfdl means to promote his ends. Formerly, so 
he might compass his intentions, he stood not mach upon the quality of the 
means, whether good or bad, allowed or disallowed of God. How visible is 
this in men of tibe world! But now he pitches upon none but such as 
Seriptnre has sealed to be acceptable unto God. He will not set up calves, 
false worship, to gain or secure a kingdom, nor make priests of the meanest 
of the people to strengthen a faction, as Jeroboam did, who made Israel to 
sin, and is so branded. He will lose his ends, rather Uian accomplish them 
by deceit, fidsehood, injustice, or what reflects on his profession. 

His choice is regulated by the word, and what it prescribes he will pitch 
on, though it seem to his own prejudice. He will choose to cross his own 
humour or ofiend his dearest relations, rather than o&nd God. He chooses 
aflUctions for Christ, rather than the pleasures of sin. It was Moses's 
choice, Heb. zi. 

He chooses those for his companions that fear God, Ps. cziz. 68, and 
those above all that are most conscientious, most eminent for holiness, 
strictness, watchfulness over themselves and others. Those that he did 
formerly hate, jeer, abuse for strictness, holiness, they are now his delight, 
as David, herein a type of Christ, Ps. xvi. Spiritual conference of godly 
persons, which was formerly a burden, he now {Mrefers before vain worldly 
diseomse ; and the company of pro&ne men are his burden, as it was to 
David, Ps. czz. 5, 6. He had rather have a friend that will reprove him for 
sin, than a companion that will soothe him in an evil way, Ps. cxli. 5. 

In choice of a minister, he will not incline to one who will sew pillows 
under his elbows, cry peace to him while he lives in sin, or encourage him 
by doctrine or practice in any evil course ; nor to him who will please his 
fiiaey with quaintness, notions or niceties; but he prefers him that will 
search his conscience, deal £uthfully with his soul, not suffer him to live at 
peace in any wickedness, that delivers sound, searching, quickening truths, 
and teaches Christ, as the truth is in Jesus. 

If he find ordinary means not sufficient to subdue his lusts, remove soul dis- 
tempers,* keep his heart in a spiritual heavenly temper, or to prevail for 
pubfic mercies and deliverances, he then makes choice of extraordinary. If 
his usual praying every day be not ejQfectual, he will set apart whole days for 
prayer and fasting to obtain those blessed ends. 

He chooses not only those means, duties which are most plausible, but those 
also that are most spiritual ; not only public exercises of religion, but secret 
duties ; such wherein common gifts are not so much exercised, such as have 
nothing of outward form or pomp wherewith an unrenewed heart may be 
taken ; for example ; — 

Secret prayer, in his closet, where no eye is witness. I mean not an 
heartless repeating of words got by rote, without fervency or afiection ; but 
the strivings, wrestlings of the heart with God in secret, in a humble, 
reverent, importunate, afiectionate manner. This he chooses, and it is his 
practiee. 

Secret meditaticm of spiritual things. Not for increase of knowledge only» 



24 VBs mw OBXATXJBB. [Qai^ VL 15. 

or io enable him to diaeontse or dispute ; this an unrenewed heart may 
ehoose ; bat to quicken his soul to spiritual motions, holy inclinatioDfl» 
heavenly a&ctiona ; to find out the state and temper of his soul, common- . 
ing with his heart, Ps. iv., that he may judge or encourage himself, aooord* 
ing as the condition of his soul requires. 

He chooses not only such duties as are easy, but those that seem difficult ; 
rather forego his own ease, than leave his soul in a remiss, lukewana» 
unthriving temper. 

Nay, he will not refuse those duties that are chaigeable, reproachful, or 
dangerous, whefa the Lord requires them. Daniel would pray to the God 
of heaven, though the penalty was casting into the den of lions. The pri- 
mitive Christians would sell &eir estates rather than the poor should want, 
to the dishonour of the gospel. The apostles would preach Ohrist emoified, 
though therefore they were accounted the outcasts and offscouring of all 
things ; rath«r expose his credit, break with friends, or make a breach in 
his estate, than break his peace with God by neglecting his duty. 

[5.J New consents. This is another act of the will, which when it is 
renewed, has a new object. I might give many instances, but I shall only 
instance in that one which is the vital act of a new creature. 

He now consents to enter into covenant with God upon the terms pro- 
pounded in the gospel. Formerly, he consented to sin and the world, yielded 
to their terms, upon condition he might eiyoy them ; his heart, thonf^ 
hardened against Gk>d, yet was as wax to receive the impressions of sin ; 
and he was a voluntary fugitive to Satan and his lusts, led captive by him 
at his will. But now his heart is hardened, his will is obstinate against sin 
and the world, yet it runs freely into the mould of the gospel, and consents 
to take Christ upon gospel terms, to take him as Lord, for holiness, power 
against sin, &o. He is so sensibly convinced of his misery without Christ, 
of that happiness which is to be enjoyed in Christ, he so clearly apprehends 
the infinite worth of Christ, his extreme necessity of him, that he will yield 
to anything the Lord propounds, if he wiU but give him Christ. 

The Lord tells him in the gospel, if he will have Christ, he must part with 
all, with every sin : 2 Tim. ii. 19, * Let every one that nameth the name,* 
&e. ; those sins wherein thou hast so much delighted, whereby thou hast 
got, or expectest so much gain or advantage. He that is Christ's must 
cruoifv the fiesh, &o. The renewed heart answers. Yea, Lord, and happy 
were I if I might be quite freed from all sin. Oh, happy exchange, to part 
with sm to gain Christ ! What have I to do any more with idols ? How 
much better is it to part with those sometimes dearest lusts, than, by 
retaining any one member of that body of death, to have both soul and body 
cast into hell ! The will freely yields to this proposal. 

The Lord tells him further in the gospel, he that will have Christ must 
deny himself. ' If any man will be my disciple,* Ac., Mat. xvi. 24. He 
that will be Christ's must deny his ease, his humours, his credit, his gifts, 
his own righteousness, his own interests, inclinations, accommodations, for 
Christ's sdse. The heart answers, all these are nothing compared with 
Christ ; yea, verily, and I count them all loss that I may gain Christ, as 
Phil. iii. Yea, and let him take all, if my Lord Christ will return to my souL 

The Lord tells him in the Gospel, he that will have Christ must take up 
the cross, must be willing to endure reproaches, auctions, and perseonUons ; 
mUst be willing to suffer in his relations, in his estate, in his liberfy, and in 
his life too ; to lose all these, if the glory, and ways, and truth of Christ 
call for it, Luke xiv. 26, Mat. x. 87, 88. He that will have Christ must 
make account to have the cross. The soul answers. Welcome the cross if 



OU.. TL 15«] XHS NSW GBBATUBB. 25 

Christ eome with it : I can never suffer snything so grieyons for Christ as 
he has suffered for my souL There is enough in Christ to make ap all 
losses* to sweeten all safferings. Malism mere eum ChrietOy quam regnare 
euM Ctnare^ as the father. Nona ever was a loser by Christ, whatever he 
seemed to lose. The greatest suffisrers now in heaven could rather wish 
they had endored more, than repent that they suffered so much for their 
dear Redeemer. Nothing more true in all experience than Christ's promise, 
Mark z. 29, 80. 

Thus the renewed will comes off freely, and consents to take Christ upon 
any terms, whatsoever the gospel offers, <rC^ xai eraJH^, ^fj^/cuv rl everdms, &e., 
hfA Xfierou mrv;^«. 

[6. J New applications* The renewed will applies the rest of the fieieulties 
to prosecute what it has pitched on. The will is the commander of the 
whole man ; the primum mobile, that which sets all the rest on motion. 
It is ruler in the soul ; the rational, sensitive, and moving faculties are subject 
to it; and part of them with some freedom as to their sovereign, the rest 
more absolutely as to a master. Now, when it is renewed, having pitched 
on the chief good for its end, and chosen the best means for the attainment 
thereof, it sets the rest of the faculties to work to prosecute these, and 
diverts it from what might hinder the soul in the pursuit thereof ; being 
moved by the Spirit of Christ, and fortified with renewing grace, it diverts 
the mind from carnal, reasonings, vain thoughts, wicked plots and devices. 
Formerly, the mind could employ itself in these without control ; but now, 
when these appear, the will gives a check to them, commands the mind to 
better employment, turns the current of the understanding into a new channel. 
It applies the mind to spiritual designs and inquiries; and when holy 
thou^ts are offered, it commands their entertainment; they are not checked, 
discountenanced, thrust out, as formerly they were. 

The fancy is now restrained, the folly and vanity of it receives check 
from the will, it has not such license to bring in provision for lust, or to 
bring fuel into the soul for corruption to feed on. 

T^e sensitive appetite is now curbed. That which too often ruled the 
soul is now overruled ; that which hurried the rest of the faculties to a blind 
eonespondence with its motions towards objects of sense is now controlled, 
and is put to obey instead of commanding. Sensual proposals are spiri* 
tualised, made subservient to holiness, or occasions of it. 

It ezereises authority over the outward senses. They are employed in a 
way of servieeableness to Christ, and set to work for that end. These, 
whiieh formerly were as windows to let in temptation, as doors to let in sin, 
are now closed at the renewed will's conmiand, — it sets a guard upon them. 
A eovenant is made with the eyes, as we see in Job ; the tongue is bridled, 
and the door of the lips kept warily. Not only wicked, but idle words are 
restrained ; if they get passage, it is by surprisal. 

[7.J New purposes and determinations, new resolves. A new creature is 
resolved against every way of sin, and for eveiy way of Christ ; being by 
renewing grace become Christ's disciple, he resolves not only to deny himself 
and take up his cross, but also to follow him. And he that follows Christ 
must resolve to walk in every way of Christ, and to abandon every evil way ; 
for be that resolves upon any way of sin, resolves to leave Christ, not to 
Iblloir ^I'wi Christ cannot be followed but in his own ways, those wherein 
he wentt or which he prescribes. He is not only willing, content, but 
resolute, fully determined ; and his resolutions are impartial and permanent. 

Impartial, to leave all, every sin. Not only open sins but secret, sins of 
mind and heart; not only gross sins, but those that are more excusable, refined.; 



26 THE NBW CBXATX7BB. [GaL. YI. 15. 

not only chargeable, ezpensiye, bnt advantageooe ; not only those that are 
disgraoefiil, reproaohed, bat eoontenanoed, in credit ; not only bnrdensome, 
troublesome, bnt pleasing, delightfol; not only dangerous, such as axe 
punishable by law, but safe. Besohes to strive against eyery known sin, 
and to entertain any light that may discoyer whf^ is sinful ; and to en- 
deavour not only to reform his conversation, bnt to get his heart cleansed ; 
not only to crucify the members, but the body of death ; not only avoid 
actual sin, but subdue natural corruption. This is to put off the old man ; 
this is to act like a new creature ; this is to become a new lump. 

Resolve to walk in every way of Christ, even in those that seem difficult 
and painful, require diligence and trouble, and crossing ihe flesh ; that are 
hazardous, by which ye may lose friends, credit, or accommodations ; that 
are reproached, disgraceful, make you censured, reviled, jeered ; that are 
chargeable, make a breach in your estates, may cost your Uberty, expose to 
indignation of great ones, or endanger life ; as Paul, Acts zz. 24. 

Permanent and. fixed, too. This resolution is not some fit to which his 
will is forced by some roosing sermon, or some awakening providence, or 
some sharp affliction, or some apprehensions of approaching death. Even 
unrenewed men will resolve much upon such occasions; but when the 
enforcement is removed, the fit is over, the will returns to his former pos- 
ture, as a broken bow. When the affliction is removed, or the sermon 
forgotten, the fear of hell or death vanished, these purposes vanish, too ; no 
more resolvings then against sin. Such unconstant resolutions, though they 
pass for goodness, yet they are but like that of Ephraim, of which the Lord 
complains, Hos. vi. 4. 

But when the will is renewed indeed, these resolutions are constant, 
habitual, durable ; not to-day resolved for Christ against sin, and the next 
day unresolved, as the Jews in that particular, Jer. xxziv. 16, 16 : 'Ye 
were turned to-day, and had done right ; but ye turned again, and polluted 
my name.' Or as Pharaoh resolved to let Israel go while he lay under the 
plagues, but when they were removed he was again unresolved. This in- 
constancy argues there is no new creation, but only some common super- 
ficial work. This is essential to a new creature ; though there may be some 
dedinings in respect of degrees, yet this is the constant bent of his will, he 
is resolved against every way ojf sin, and for every way of Christ. 

Use 1. Conviction. If none can be saved but new creatures, and so much 
be required to the constitution of a new creature, then how few shall be 
saved ! If the gate be so strait that leads into the New Jerusalem that 
none but a new creature can enter into it, then few there be shall enter, few 
in the world, few amongst Christians. 

Few shall enter, because there are few new creatures ; for it appears from 
what has been delivered, that they are no new creatures, 

1. Who are ignorant. When God begins this new creation, he says, 'Let 
there be light, and there is light ; ' therefore, where the darkness of igno- 
rance, covers the face of the mind, there is no new creation. Those that sit 
in this darkness, they sit in the shadow of death, of eternal death ; the way 
of life they have not known, they are ha from it. This darkness, this igno- 
rance, is ihe suburbs of hell ; this is inner, and hell is bnt outer darkness. 
When Christ comes to give the children of light possession of their inheri- 
tance with the saints in light, he will come wiUi flaming fire, 2 Thes. i. 
Yet how few are there that know Christ, his excellency, aU-suffideney, 
savingly, e£fectually ! How few are there that know this new creation, the 
new birth, experimentally ; who know what a new creature is, by what they 
find of it in their own souls 1 



Oil. VL 15.J tbb rbw grbatdbs. 27 

2. Who are not oonvineed of what they know, who, thongh they appre- 
hend Bomething of Christ, and of Bin, and of the new birth, yet not so 
apprehend as to bring their minds nnder a sensible, effectual conviction. 

Those who think this new ereatore a mere conceit, a fancy of some 
singnlar men, or else that it is needless, a man may be saved without so 
much ado, think they .may safely continne in the condition wherein they 
were bom and have hved, without any such ahnighty work as this new 
creation, without any such universal change, such a mighty alteration. 
These make it plain enough that they have neither lot nor portion in this 
matter ; those who never were convinced that themselves were unrenewed, 
or not effectually convinced of the danger in so continuing. 

They that tremble not at the threatenings denounced against sin, and 
can rest quietly when the Lord tells them of so many curses hanging over 
the heads of unregenerate men, though they have no good grounds to be- 
lieve but that they are the men, like the horse, in Job xzxix. 22. 

8. Those that value the world more than Christ, and outward things more 
than holiness. How evident is this amongst us 1 Yet who will confess 
their guilt in this particular ? You use not to jeer men for being rich or 
noble, wise or learned ; yet ye can deride some for their strictness and holi- 
ness, and brand the imag» of God with the odious names of puritanism and 
preciseness. Is it not clear, then, that holiness is vile in your eyes, while the 
things of the world are too precious ? Or suppose ye be not come to that 
height of wickedness as to jeer and deride holiness, yet do ye not neglect it? 
Do ye not think much to bestow half of that diligence and seriousness for 
obtaining or increasing of holiness, which you lay out for getting or keeping 
things of the world ? You will have the best assurance, the best evidence 
that can be, to shew for your estates ; and yet be content to take your 
interest in Christ upon trust, upon common, weak, unevidencing grounds. 
And is it not clear that Christ is of less value to such than their estate ? 

4. Those who have no higher designs than nature can reach, than sense 
or carnal reason can propose ; whose chief design it is to live in ease, credit, 
plenty, safety in the world ; who mind but God, heaven, and their souls 
upon the by ; spare but HtUe, even of their spare time, to mind these ; and 
then look to this, not so carefully, not so seriously, not with such earnestness, 
intenseness, as ihey look to tlungs that concern the outward man ; mind 
spiritnal things as though they minded them not ; those that seek outward 
things in the first place, and the kingdom of God, with the righteousness 
thereof, in the second. 

6. They that are strangers to spiritual inquiries, the voice of whose souls 
is that of the worldlings, Ps. iv., * Who will shew us any good ?* not that 
of the converts, ' What shall we do to be saved ? ' think it strange that 
any should busy themselves in inquiring, Ac. 

6. They whose minds are captivated to carnal reasonings ; that will 
seeretly argue for continuance in sin, from the mercy and long-suffering 
of God ; argue for the salvation of unreformed sinners, from the love and 
sufferings of Christ ; against strictness and holiness, from the miscarriage of 
some profossors, or the reproaches of the world ; a^^unst a gospel profession, 
from the divisions and diversities of opinions that are amongst us ; for 
voluptuousness and indulgence to the flesh, from the shortness of our lives. 

7. They whose minds are dosed against holy, spiritual, heavenly thoughts, 
who know not what it is to commune with their hearts about spiritnal things, 
who are strangers to heart-searching, self-judging, soul-quickening thoughts. 

8. They that consult rather how to make provision for the flesh than how 
to erocify it ; how to enjoy both Christ and his sins, his sins here, Christ 



28 THB NXW aBBATI7BB« [OaL. YI. 15. 

hereafter, raUier than how Chriflt alone may be advaneedin his soul ; eonstilts 
with flesh and blood in spiritoal matters, makes choice of the world and the 
flesh as his eoonsellors ; and if his conscience will not serve him wholly to 
neglect the service of God, advises how he may serve both God and masunon. 

9. They, the inclination of whose heart is not towards God and spiritoal 
commnnion with him. 

10. Who make it not their chief aim to glorify God, to please him and 
ei^joy him. 

11. Who can quiet, satisfy his heart in any performance, or any eigoy- 
ment wherein he does not eiy'oy Christ. 

12. Who make choice of snch means] only for promoting spiritoal ends, 
as salt with their own ease and interests. 

18. Who are not willing to take Christ, upon any tenns, whatsoever the 
gospel propounds. 

14. They whose reason, £uicy, appetite, senses, are not tan^t sobjection 
to Christ. 

15. They who resolve not to practise eveiy known doty, and renonnce 
every known sin. 

Use 2. Exhortation. 1. To those that are not yet new ereatores. Since 
without this new creation there is no salvation, therefore, as you desire to be 
saved, if you woold not perish eternally, rest not in anything for salvation 
till ye be new creatures ; till then, ye are out of the way, ye are without 
hopes of heaven. 

Every man fancies hopes of heaven ; but upon what do ye raise them ? 
It concerns ye eternally to be careful ye be not deluded. If your hopes 
should prove delusions at the day of judgment, how woeful will >our con- 
dition be I And delusions they are if they rise not from this ground. Till 
ye be new creatures, ye build your hopes without a foundation, for nothing 
will avail ye to salvation, except ye be new creatures ; neither circumcision 
nor uncircumcision, neither duty nor privilege, neither opinion nor practice, 
will be available to salvation, unless ye be new creatures. You that daily 
hear of gospel salvation, and, withal, know that by nature ye are out of the 
way to salvation ; if ye be not desperately careless, should seriously inquire, 
what shall we do to be saved ? Now if your souls be serious in asking this 
question, ye will seriously mind what the text answers ; if ye will be saved, 
ye must be new creatures. And this being so, he that is not an infidel as 
to this truth, or wretchedly careless of his salvation, will be apt to ask, — 

Quest. What means shall I use, that I may become a new creature ? 

Ans, In answer to this, let me premise one thing, to prevent mistakes. It is 
not in the power of man to make himself a new creature ; for creation re- 
quires an infinite, an almighty power. No man, no angel can effect it ; no, 
nor be the instrument of it, as the more judicious divines conclude. It is 
um^CaXXoy /xf^i ^;, an exceeding great power, such as was necessary to raise 
Christ from the dead, that is required to create faith and holiness in the 
soul, Eph. i. 19 ; it is God's workmanship only, Eph. ii. 10. 

Yet, because Uie Lord is not pleased to effect thu work immediately, hot 
has prescribed means as the way wherein he will work it, and without which 
ordinarily he will not work it, therefore the means that the Lord has pre- 
scribed must be used by those that desire to attain the end. And though 
there be no necessary connection betwixt those means and this end, no 
sufficient inherent virtue in them, necessarily and infallibly, to create holi- 
ness, God having reserved this in himself as his own prerogative, yet there 
is a probability that the Lord will concur with the means of his own pre- 
seribing. And this probability affords hopes to every sinner, encouragement 



OaL. 71. 15.] TBI NIW OBSATUBS* 29 

to be diligeDt in the vbb of them ; whereas there tare no hopes, no prohabili* 
ties in an ordinazy way for those who enjoy not the means, or wilfhlly 
negleotthem* 

The poor impotent man that lay at the pool of Bethesda, John ▼., thongh 
he eonid not go into the pool, nor conTey a healing virtue into the waters, 
yet he was in more hopeful way to be enred than those who, being in- 
sensible of the like infirmity, never endeavonred to come near those waters. 
Christ compares the regenerating power of the Spirit nnto the wind, John 
iii. 8. The mariner cannot sail withoat wind, nor can he procure a wind 
at his pleasure, for it bloweth when and where it listeth ; but he may thrust 
his verael off a shore, and spread his sails, to take advantage of a gale when 
it bloweth. Those that wait upon the Lord in the use of means and ordi- 
nances, they hereby spread their sails, are ready for the Spirit's motions, 
which bloweth where it listeth ; there is more hopes of these than of such who 
lie a-ground, neglectmg the means of grace, which are both as sail and tackling. 
The two blind men of whom we read. Mat xz. 80, they could not open 
their own eyes ; that was beyond their power ; but they could get into the 
way where Jesus passed by, and they could ciy to him for sight who only 
coold recover it. Those that are diligent in the use of means and ordinances, 
they sit in the way where Jesus passes by, who uses not to reject those that 
cry unto him. 

So, then, it is clear, thongh this new creation be the work of God alone, 
yet having prescribed means wherein he is pleased to work it, notwithstand- 
ing the unrenewed man's woeful impotency, there are no small hopes, there 
are great encouragements for him to wait upon God in the use of those 
means and ordinances wherein he puts forth his almighty power in making 
new creatures : 2 Cor. v. 17, Let him be. This denotes not man's ability 
but his duty, not that he is able to make himself a new creature, but that 
he is bound to use those means wherein or whereby the Lord renews sinnera, 
makes them new creatures. 

But what are those means and ordinances wherein I must wait upon God, 
that I may be made a new creature ? I will instance in some few : 

1. Attend the word preached ; attend it carefully, constantly. As we 
should preach it, so ye should hear it, in season and out of season. Neglect 
no opportunity that God offen ; ye know not what ye lose by losing a ser- 
mon. This is the way whereby Jesus passes ; Oh be not out of the way 
when he passes by I The Spirit that blows where it listeth ordinarily blows 
in this quarter. This is the pool where there is a healing, a quickening, a 
creating virtue, when the angel of his presence descends into it. Oh, miss no 
opportunHy of getting into the pool, lest your souls languish in their un- 
renewed state, and p^ish for ever. It is tiiis by which the Lord begets his 
ehildzen, makss them new creatures, James i. 18. This is the incorruptible 
seed by which ye must be begotten, or else die in your sins, 1 Pet. i. 28, 25. 
Those that contemn the ministiy of the gospel contemn the means of life, 
that which the Lord makes use of in this new creation. 

Those that neglect the word to hear it, shew that they are no new crea- 
tares, shew that they have no mind to be so, shew they are either atheists, 
not regarding God in his word, or desperate, not regarding salvation or 
their souls. 

Nor is it enough barely to hear ; but you must hear so as to remember, 
remember so as to meditate, meditate so as to apply it to your souls, and 
miz h with fidth, and act according to it 

8. Persuade not yourselves that ye are new creatures, when ye are not. 
Look upon this as a delusion of Satan, of dangerous consequence. There 



80 TBB NSW OBBATUSB. [QaL. TI. 15. 

are two doTiees of Satan whereby he nsnally deludes poor smners aboat this 
weighty basiness. First, he endeavonrs to penoade them that there is no 
necessity of this new creation, that this is bat a conceit of some preciser 
men, and that, indeed, there needs not so mneh ado to get to heaven. This 
is his first attempt. Bat if the clearness of Soriptare evidence discover 
this to be a Mae snggestion, then he endeavoars to persaade men that they 
are new creatares when they are not, and nses false groonds to make them 
believe it. Their good meanings, their hannlessness, their avoiding of 
gross sins, their moral virtaes, outward performance of some religions duties, 
some change in their lives, sorrow for some sin, and zeal for some way of 
worship ; all which, and more, may be in those that were never renewed. 

Now, if apon these or each like grounds he can persaade them that they 
are new creatares, while this persuasion continues he will keep them from 
ever being new creatures. For hereupon he will draw them to neglect the 
means wherein God works this new creation, or else, if they use the means, 
hereby they are rendered ineffectual. The conscience is hereby armed 
against the dint of the word. Threatenings and exhortations, proper to 
their condition, are neglected, put off as not concerning them, and the mind 
is shut up against conviction, which is usually the first step to conversion. 
Therefore if ye would not fall into, or not be kept entangled in, this snare of 
the devil, conclude not that ye are new creatures unless ye have clear Scrip* 
ture grounds for it, except ye have found those lineaments of a new creature 
drawn upon your souls which I offered to your view in the explication of 
the doctrine. If upon serious examination ye find no such real universal 
change in your minds and hearts as I there described, then do not gratify 
Satan, do not delude your souls, by keeping off the application of it to your- 
selves. Take it home to thy heart, and say, I am the man : I never had 
experience of any such almighty work, of any such new creation in my soul; 
for anything yet appears, I am no new creature. And then, if the Lord 
please to bring you to this conviction, you are in a hopeful way to this new 
creation. But then you must 

8. Consider seriously and frequently the misery of your t>re8ent unrenewed 
state. It may seem harsh counsel to perauade yourselves that you are 
miserable, and Satan may tell you this is the way to despair ; but he was a 
liar from the beginning. And, though it seem harsh, yet it is necessary, 
and through the Lord's concurrence it may be saving. Christ came to seek 
and save ^ose that are lost : lost, miserable, undone, as in themselves, so 
in their own apprehension. You are never the further from happiness by 
being sensible of your misery ; no, sense of misery is the highway out of it. 
Meditate, then, seriously of the misery of your unrenewed state ; that it is a 
state of wrath, of damnation, of enmity with God ; a cursed state, a hope- 
less state, against which are darted all the curses and threatenings that are 
written in the book of the law ; that ye can never come to heaven till ye 
come out of it ; and that there is but a step between you and hell while yon 
are in it. And in sense hereof — 

4. Cry mightily unto God for renewing grace. Lie at his footstool, and 
cry, ' Help, Lord, or else I perish !* * Create in me a new heart, and renew 
a right spirit within me !' Benew me in the spirit of my mind, renew me in 
the inwards of my soul ! Take away this old mind that is so blind, so 
vain, so carnal ! Take away this old will that is so obstinate, so perverse, 
so rebellious ! Take away tiiis old conscience that is so partial, so seared, 
so senseless ! Take away this old heart that will never delight in, comply 
with, submit to thee ! Let old things pass away, let all things become 
new I Thou, Lord, who broughtest this world out of nothing with a word, 



OaL. YI. 15.J THB NSW ORBATUBB. 81 

eaofli witha word work in me thia new creation! Oh suffer me not to perish 
when thon canst so easily make me happy 1 Speak but the word, and it 
shall be done 1 Speak but the word, and this soul, now a dark, a woeful 
ehaoe, a lump of corruption and con^sion, shall become a new creature 1 
Thus follow the Lord with strong cries, and give him no rest till he hear, 
till he answer. And, to encourage you, urge the covenant, Ezek. xxzvi. 26. 
Here is an absolute promise, no express condition to exclude, to discourage. 
And though ye are not (while unrenewed) in covenant by participation, yet ye 
are by proposal. Though ye yet partake not of it, yet it is propounded to ye. 
Plead it then : Lord, give me this new heart, put this new spirit into me. 
Though I be a dog (as was objected to the Ganaanitish woman), yet it is this old 
heart, this corrupt nature, that makes me so. And this is it I complain of, this 
is it I would be rid of : Lord, take away this, &c. Oh, if ye were come thus far 
as that your hearts could put up such petitions frequently, unweariedly, then 
we might conclude ye are not far from the kingdom of God. 

Ohj. But while men are renewed, they are wicked, and the prayer 
of the wicked is sin ; God will not accept it, answer, it ; it is unlawfril, 
they must not pray. 

An». Unrenewed men are bound to pray. Prayer is so far from 
being an unlawful practice, that it is their necessary duty. 1. The light 
of nature discovers it to be a duty. It is an act, not of instituted, but 
of natural, worship, by which every man had been bound to have acknow- 
ledged his dependence upon God, if the Lord had never revealed his will 
in Scripture. 2. If such must not pray because they sin in praying, by 
the same reason they must not eat, they must not work, for they sin in 
eating, in working. * The ploughing of the wicked is sin, Prov. xxi. 4. 
8. Player is nothing but the desire of the soul expressed ; therefore, if they 
must not pray for renewing grace, they must not desire renewing grace. 
And who dare say to such a man, Desire not to be a new creature. 
The apostle Peter puts it out of question (if no other Scripture did bear 
witness to it). He commands an unrenewed man, one whom he certainly 
knew to have no part nor lot in this matter, one whose heart was not 
right in the sight of God, one who was in the gall of bitterness, &c. He 
commanded Simon Magus the sorcerer to pray, Acts viii. 22. 

2. It is not prayer itself, for that is a duty ; but the wickedness of 
their prayers, that is sinful, that is an abomination. When they make 
prayers a cloak for their wickedness, or pray that they may prosper in 
wicked practices, or pray for pardon of sin when they do not intend to 
leave sin, or pray with their lips, speak the words of a prayer but desire not 
in their hearts what they pray for, this, though ordinary, is a mocking of 
God ; no wonder if it be abominable in his account. 

8. Though an unrenewed man's person be not accepted, though the 
Lord take no special delight in his performance, though he have not pro* 
mised to hear their prayers, yet sometimes he hears them ; we have 
examples for it in Scripture. Ahab, though an unparalleled wicked man, 
yet when he humbled himself, the Lord made some return to his prayer, 
1 Kings xxi. 29. The Ninevites, though heathens, cried mightily to God 
upon Sie preaching of Jonah, and the Lord repented him of the evil he had 
said, and as they desired, turned away from his fierce anger, so as they 
perished not, Jonah iii. 9, 10. 

4. When the Lord gives a heart to pray constantly, importunately, affec- 
tionately, it is a sign he intends to answer. The experience of those that 
observe the returns of their prayers sufficiently confirm this; no. reason 
then for us to forbear the urging of this means to unrenewed men ; no rea- 



82 THS MBW OBBATUBB. [OaL. YI. 15« 

son for ihem to be diseonraged from th^ use of it. If ye would be new 
exeaturea, seek it of God by earnest prayer. 

Seeond branoh of the exhortation, to those who are renewed, who are 
ahready made new oreatores, who can tmly say, the Lord has given them a 
new heart and a new spirit, that old things are passed away and all things 
become new. This engages yon to several duties. 

1. To thankfohiess. Yon ooght to praise the Lord for this while yon 
have any being ; yonr hearts should rejoice in him, yonr lips should praise 
him, your lives should express all thankfolness to him ; yon should be 
thankful according to the greatness of the mercy, so iGur as your weakness 
can reach. Now, this is a transcendant mercy, of everlasting consequence, 
because it avails to salvation, as other things which you are much taken 
with do not. 

If you had riches, and honours, and pleasing accommodations, even to 
your heart's desire ; if yon had success in all your outward undertakings, 
and aU the prosperity you could wish ; if you had a kingdom, or as many 
kingdoms as Ahasuerus had provinces ; if you had assurance to live health- 
fully, delightfoUy, prosperously, in the enjoyment of these, an hundred 
years, yea, or a thousand, you would think all this a favour that calls for 
exceeding thankfulness. Oh, but all this is nothing in comparison of what 
the Lord has done for you if he have made you new creatures, for all this 
would not avail you to salvation ; if you were not rtnewed, you would be for 
all this children of wrath, under the curse of God, the objects of his hatred 
and indignation, condemned already by him, and reserved for execution unto 
the judgment of the great day. iGid after those days of outward prosperity 
were expired, and though they were a thousand years they would have an 
end, they are little or nothing to eternity ; they are but to everlastingness, 
as a day or an hour is to a Ufetime ; and being ended, and this shadow of 
happiness vanished, you must go down to hell and dwell with everlasting 
burnings. Then, then, what would all those kingdoms, and the riches and 
splendour of them, avail you ? Then you would say, It had been infinitely 
better for me to have had a new heart than to have had all these, though it 
had been ten thousand years longer. Better I had lived poor, and despised, 
and afflicted all my days, than to have Men short of renewing grace. 

Oh, if the Lord have vouchsafed thee this, how low, or mean, or neces- 
sitous, or distressed soever thine outward condition be, he has done incom- 
parably more for thee than if he had given thee all that this world can 
afford, all that is desirable to a carnal heart on earth ; he has given thee 
that which requires unspeakable more than thankfulness. Let thy soul 
then bless the Lord, and all that is within thee ; let thy tongue, let tiiy life 
give him the honour his grace calls for. 

2. Labour to partake more and more of this renewing grace, to be re- 
newed more in the spirit of your minds, to be daily putting off the old man, 
Eph. iv. If you be bom again, see that you grow up ; it will be monstrous 
to continue still infants or dwarfii. Whatever your outward condition be, 
be sure you may be able to say with the apostle, 2 Oor. iv. 16, ' Though our 
outward man perish, the inward man is renewed day by day.' The more 
ye are renewed, the more will ye have of salvation, the more ' abundant 
entrance,' 2 Pet. i. 11. The more assurance you will have of salvation for 
the future, yea, the more of salvation you will have at present. For what 
is salvation but freedom from that which makes us miserable, and possession 
of that which makes us happy ? 

That winch makes us miserable is sin, and the effects of sin ; and the 
more you are renewed, the more you will be freed both from sin and the 



Gal. YL 16.] ths msw obbatubs. 88 

woeful iflsaes of it; the more yon put on the new man, the more will the 
old be put off with its affections and lusts; and as the cause is removed the 
effects will cease. 

That which makes us happy is joy, glory, perfection. The more renew- 
ing grace, the more joy. Lig^^ ^ sown for the righteous ; as this grace 
grows, joy will grow up witi^ it ; the more [grace, the more] glory, for 
grace in Scripture phrase is glory. 

8. Pity those who are not new creatures. Children, relations, whatever 
you leaye, friends, credit, estate, a settled, hopeful condition, you leave them 
miserable unless they be made new creatures. Travail in birth with them 
till Christ be formed in them. 



voi^ n* 



CHRIST'S GRACIOUS INVITATION TO SINNERS. 



Behold, I stand at the door, and knock : if any man hear my voice, and open 
the door, I wiU corns in to Mm, and wiU sup with him, and he with me. — 
Rev. m. 20. 

These words are part of an epistle which Christ sent by the apostle John 
to the church of Laodloea. In it there is matter of oonyiction, direction, 
enconragement, admonition. 

1. By way of conviction, he shews her sin, her misery, Inkewarmness, 
yer. 15, 16 ; self-conceitedness and carnal confidence, ver. 17 ; none so apt 
to conceive themselves rich, &c. 

2. By way of direction, he shews her the means to escape this misery ; 
from whom, and how redress may be had, ver. 18. 

8. By way of admonition, ver. 19 ; these distempers must be corrected ; 
do not promise tiiyself security from my love and indulgence, rather expect 
the contrary. 

4. By way of encouragement, to use the means prescribed, improve the 
providences offered for recovery, and this, ver. 20. Wherein two proposi- 
tions, 1, simple, categorical ; 2, compounded, hypothetical. 

In the first, 1, The matter of it ; wherein considerable ; (1.) The agent, 
Jesm Christ, described, chap. i. 18, &c. ; 2, his posture, stand ; 8, act, 
knock ; 4, the place, the door, 

2. The momentousness of it, of which he gives us notice by the particle 
Behold. The Holy Ghost uses the word Iboit frequently to stir up, to attend 
to something wonderful, worthy of admiration ; so Mat i. 28 and ii. 9, Luke 
ziii. 16. It has the same use here. By fixing an ecce in front of this verse, 
he gives us notice we should attend to that which follows, as worthy of ad- 
miration and iull of wonder. Hence 

Observe, that Christ should thus offer himself to sinners in a way of 
mercy, is a matter of admiration. It is like himself, whose name is Wonder- 
ful. As he is wonderful in himself, his person, his nature, offices, so in his 
administrations ; and amongst the rest, this is wonderful, that he should con- 
descend to offer himself. 

This is worthy to be considered, and the consideration of it should raise 
our minds to admiration: Ps. viii. 'Lord, what is man*? so Isa. ix. 5. 
You will see great reason to wonder at this, if you consider, 1, who it is ; 
2, To whom it is ; 8, in what manner it is ; 4, what it is he offers. 



Bit. m. 20.j chbist*8 aaiiGiouB nwiTATioN to sinnbrs. 85 

1. Who. Consider (1.) his majesty ; he who is the mighty God ; he who 
18 Lord of lords, and King of kings, and Prinoe of the kings of the earth, 
BeT. i. 5; who has, the keys of hell and death, ver. 18; all power in 
heaven and earth, who is Alpha and Omega, &c., yer. 6 ; who is higher 
than the heavens ; who is exalted far above, &c. ; in eomparison of whom 
the sun is but a lamp of darkness, the heavens are bnt a span, the vastest 
regions of the world are but as small dust, and all the inhabitants of the 
earth as grasshoppers, and the glorioas angels little better than vanity ; 
the gk)ry of whose majesty is so fl^r from being expressed, as the appre- 
hensions of the highest an^^ come infinitely short of it. That this glorious 
migesty should stoop so low, should condescend thus £ur, is wonderful, worthy 
of all admiration. 

(2.) His all-sufficiency. He, who has all things within the compass of 
his own being, whereby he is infinitely happy and glorious ; whose glory, 
whose happiness, had been nothing less than it is, if man had never been 
created, and would be nothing less, if all mankind should sink into nothing. 
He who stands in no more need of us, to add to his glory and happiness, 
than the angels stand in need of men, which is just nothing ; nay, he stands 
in no more need of the angels. He was infinitely glorious and happy before 
aoy creatnre had a being, and had continued infinitely so, if the creatures 
had for ever continued in the state of nonentity, of nothing. Et infinito 
nihU addi potegt. Our goodness extends not unto him, no, not that of the 
angels. He is infinitely above both. Job xxii. 2. All that can be expected 
from either is to acknowledge him glorious. But an acknowledgment makes 
no addition, adds nothing to what it sees, only takes notice of what is in 
him, and would be no less in him, if it were not at all taken notice of. The 
sun would have no less lustre, would be no less glorious, if no eye ever saw 
it. So here, the Lord declares how little need he has of man, Ps. 1. 9-12. 
He stands in no more need of man to make him happy and glorious, than 
the heavens stand in need of a gnat to move them, or the earth of a grass- 
hopper to support it, or the sun of a glow-worm to add to its light and lustre, 
or Solomon in all his glory of a sest of ants to make it more illustrious. 

If th^ Lord Christ could not be happy or glorious without man, then the 
wonder would be less in that he condescends thus fiir unto him ; but since 
he is infinitely happy and glorious without him, since he can gain, can ex- 
pect nothing «t all by him, stands not in the least need of him, it is wonder- 
ful he should stoop so low as to ofier himself iq such a way unto him. 

(8.) His independency. He is so free, so absolute, in his being and act- 
ings, as nothing can necessitate him, nothing lay any engagement on him. 
If man could oblige Christ, if he could deserve anything from him, if he 
eoold present any motive effectual to persuade him to offer, &c., the wonder 
would be less ; bnt there is not, there cannot be, the least merit, the least 
motive from without, to engage the Lord to any such thing ; nay, there is 
exceeding much to disoblige him, to engage him against any such gracious 
eondeseension. 

But hero is the wonder : Christ does this when man is so far from deserving 
it, so fiir firom engaging him, so tax from moving him to it, as he does not 
80 much as request it, not so much as desire it, not so much as think of it. 
He is ' found of those that sought him not.' He condescends thus far, stoops 
80 low when there is no necessity laid on him, no desert, no motive, no desire, 
no thought of it, in or from the sons of men. 

(4.) His sovereignty. This makes this condescension a wonder. Christ 
might, before he had otherwise determined, witiiout any prejudice, annihilate 
all msjikind, if it had continued innocent, and might have justified the act, 



86 CHBIST'b GB4CI0V8 [ELby, III. 20. 

npon the mere account of his sovereignty. ' Shall I not do what I will with 
my own ?' Mat. xx. 16 ; bat after sin, he might have ezeented the sentence 
of death npon the sons of men in the very moment when they receive life ; 
and, as he threatens Ephraim, Hos. iz. 11, might have made the glory of 
man to fly away as a bird from the birth, womb, conception. He might 
have crashed this cockatrice in the egg, &c. •; and this, too, with advantage 
to his glory, and thereby much prevented that dishononr which the continu- 
ance of onr lives occasions. * It is the Lord^s mercy that we,' to whom he 
is now offering himself, * were not consumed' in our infancy ; a wonder of 
mercy that we not only live, but live to hear Christ offering life, &c. 

What a wonder, when Christ might, with so much glory to his justice, 
power, wisdom, sovereignty, have destroyed us, he should rather choose to 
offer salvation I 

When there was, as it were, a contest betwixt justice and mercy, and when 
there was so much reason for the execution of justice, so little or none from 
us for the tenders of mercy, that the Lord should here interpose his sove- 
reignty to prevent man*s roin, and when there was no other reason to offer him 
mercy, because he would offer it. As Exod. xxziii. 19, as if the Lord should 
say; There is no reason in man, why I should thus condescend to him. I see 
many weighty reasons why I should utterly, entirely, destroy him; my 
severity wUl be justified before all the world, and my justice much glorified 
thereby. Yet for all this, though there be much reason from my own glory, 
and all the reason in the world from man himself, why he should perish 
without the least tender of mercy, yet will I spare, yet will I stoop so low as 
to offer myself unto him. Oh how full of wonder is this condescension of 
Christ ! How ought we to admire it ! How may we be astonished at it, if 
we consider but who it is that stoops so low ; that is the first. More won- 
derful it will appear, if we consider, 

. 2. To whom it is he thus offers, he thus condescends. If the sovereign 
Majesty of heaven, so all-sufficient, so infinitely glorious, will vouchaafe to 
stoop to any, we may think in reason he must be some person of worth and 
honour ; no, it is to men, it is to sinners, it is to his enemies. Here is the 
wonder, this is it that calls for the Ecce, the Behold in the text The great 
God stoops thus low to man. The sovereign Majesty of the world vouchsafes 
this to a slave. The absolute commander of heaven and earth condescends 
thus far to an enemy. Behold and wonder, consider this and be astonished, 
and let your admiration rise by these three steps. 

(1.) It is to man, it is not to the angels, it is not to the seraphims of 
glory ; no, it is to man, contemptible man ; it is to him who is but dust and 
ashes ; it is to ' man who is a worm, and to the son of man who is but as a 
worm' compared with Christ, Job. xxv. ; it is to man that Christ thus con- 
descends, in comparison of whom man is not so much as a worm : ' He is but 
AS a moth,' Job. xxvii. 18. Nay, compare him with Christ, he is inferior to 
this small contemptible creature. Job. iv. 19. ' He is crushed before the 
moth.' And will Christ wait upon dnst and ashes ? Will he come to the 
habitation of a moth, and stand and knock at the door of a worm ? Oh what 
a wonder is this, that the brightness of infinite glory, the mighty God of 
hosts, should stoop so low ! Nay, 

(2.) It is to sinners ; it is to man by sin made worse than those creeping 
things, worse than the beasts that perish. Man by creation was but dnst, 
and in this contemptible enough ; but by sin he is become polluted dust, 
and so not only vile, but odious, loathson^e, so loathsome, as the Lord is 
of purer eyes than to behold, cannot endure to see him. A wonder then he 
will endure to come so near him, that he will stand and knock at the door 



Rbv. in. 20.] nnminoN to simnsbs. 87 

of sneh a leper, so deformed, so loathsome, so infectious I See how he 
deseribes those to whom he o£fers love, ver. 17, Wretched and miserable, 
twice miserable, extremely miserable, and (which makes the gracious offer 
wonderful), wilfully miserable. Misery, when it is not voluntary, may move 
pity ; but when it is wilful, when a man throws himself into it, is obstinate 
against freedom from it, rejects the means offered, contemns the offer, slights 
him that offers it, boasts of his own happiness, when he is admonished of 
hid misexy, will not know it, will not seek redress, will not desire it, will 
not accept it ; who will relieve such misery ? Such is the misery of a 
wretched sinner. He has wilfully brought it upon himself, and wilfully con- 
tinues in it. Christ in the gospel tells him of his misery : he will not be- 
lieve him ; he says, * I am rich,' &c. Christ shews the way out of it, he 
obstinately refuses to wa]k in it ; Christ shews the means, he rejects them ; 
Christ offers happiness, he contemns the offer, and despises Christ himself 
that offers it. Oh woful misery I And yet Christ will come and knock, and 
stand waiting, to shew mercy to such wilful wretches ; and continues thus, 
notwithstanding their obstinacy, their contempt of those gracious offers, and 
of Christ himself that makes them. Oh how wonderful is this ! 

Add to this ; Christ offers it to those that are poor, blind, and naked ; so 
poor, as they have nothing to cover their soul's deformity and nakedness, 
snd yet so blind, as they will not see that which has nothing to cover it. 
And will Christ offer himself to each poor, blind, loathsome, obstinate, 
miserable wretches ? Oh how wonderful is tiiis 1 See the woful condition 
of sinners described by the Lord himself, when Christ offers himself to them ; 
behold it and wonder, £zek. xvi. 4, 6, 6, 8. Will he condescend so far to 
raeh wretches, when they lie in their blood and are covered with loathsome 
pollution ? Will he pity those whom no eye pities, who will not pity them- 
selves ? Will he spread his garment over such defilement 7 Shail tibe time 
of loathing be the time of his love ? Oh how fall is every word with wonder ! 
It is to sinners that Christ stoops, to sinners ; and that is the worst, the most 
odious, the most loathsome thing that earth, nay, that hell, can afford ; and 
will he condescend so far to these ? 

(8.) It is to enemies. Not only to those that are hateftd to Christ, but 
those to whom Christ is hatefdl; to those that are hb utter enemies, enemies 
in their minds, in their hearts, in their lives ; to those that hate Christ, and 
sll his; hate him without a cause, hate him with a mortal hatred, even to 
the death; hate him implacably, so as they will never cease to hate him till 
their old hateful hearts be plucked out of their flesh, Ezek. xi. 19; thosd 
that join with his deadly enemies, shew themselves enemies to his crown, 
nsy, to his life. Such an enemy is every unregenerate sinner unto Christ; 
and yet to such enemies does Christ come, and stand, and knock, that he 
may shew them mercy. To such does he ofifor himself, communion with 
himself; and waits till they will open, waits till he may enter, to feast them 
with his own joys and comforts, and to entertain them as his dearest friends. 
Oh the wonder of this condescension 1 If men will not, heaven and earth 
will, be astonished at it, to consider to whom. It will appear more wonder- 
bl if we consider, 

8. How it is he offers himself. He comes, knocks, stands, entreats,, im* 
portonately, compassionately, again and again. 

(1.) He eomes. It is the great concernment of sinners, and their duty 
too, to eoma unto Christ, to seek him, and not to look that he should come 
to them. It is thus with men; they stand upon terms, and will have their 
inferiors to know their duty, or else suffer for it. How much more might 
the great Ood stand upon it, and let men perish if they will not come and 



88 cbbist's OSA0I0U8 [Bey. m. 20. 

seek to him for happiness? Are they not more concerned than he? 
Does he lose anything if we perish ? Must he condescend to careless, nn- i 
dntiful wretches, as Uiong^ he were heholden to ns for making as happy ? ! 
Mast he condescend farther to man than one of as will stoop to anodier ? 
WDl he come to those who will not come to him, thongh they die for it? 
Oh how wonderfbl is this ! yet thns it is. While men mind not their great- 
est concernment, while they neglect their daty, while they take no notice of 
their distaooe, yet Christ stands not npon terms; while they refase'or 
delay to come to him, he Tonchsafes to come to them. Oh wondorfal con- 
descension ! 

If we consider the infinite distance betwixt Christ and sinners, we cannot 
but coant it a wonder that he should soffer sach vile, loathsome, hatefnl 
wretches to come near him, thoagh they were willing to do it. How mach 
then is it to be admired, that he will stoop so low as to come to them, who 
are unwilling, as they are most unworthy, to come to him ! Will Christ oome 
to make them happy, that will not so mach as come to him for happiness ? 
Will he come to save them from death, who will not so mach as come to him 
for life ? Will he come to seek and save those that are lost, when they will 
rather lose their sools for ever than come to him for salvation ? This is the 
condition of every anregenerate sinner: ' No man comes to me,' says Christ, 
* except the Father draw him,* John vi. 44 ; and so he complains, ' Ye will 
not come to me,' &c., John v. 40. Oh if Christ should stand npon terms 
here, as most justly he might, and the very custom of the world would jus- 
tify him in it ; if he should say. If I be not worth the coming to, if life and 
happiness be not worth the coming for, why, then, stay where yon are, and 
be without it. Oh if Chnst should say thus, why, then, no fiosh would be 
saved. Oh but when careless wretches, forgetful of their souls, unmindful 
of iheir duty, regardless of Christ's honour, will not come to him, rather 
than they shall perish, he condescends, he humbles himself, to come to 
them. Here is that we may for ever wonder at: the King of gloiy comes 
to a slave to make him happy, to a slave who refuses to come to him. The 
sovereign Lord of the world comes to offer peace to his mortal enemy, whom 
he could crush into nothing; seeks peace with a sinner that refuses peace 
with God. The glorious Majesty of heaven vouchsafes to crme to dust and 
ashes, which refuse to move towards him. The holy God, of purer eyes 
than to behold iniquity, comes to deformity and pollution, thoagh it be 
loathsome to him ; comes and offers heaven to that which provokes him to 
spurn it at the greatest distance from him, even into the lower hell. Would 
you see this wonder ? Look into the text, and behold Christ, the King of 
kings, the Lord of lords, the Holy One of Israel, coming unto men, to sin* 
ners, to enemies ; coming with IHe, and peace, and happiness, to wretched, 
condemned, deformed slaves, while they refuse to come to Christ for them. 
But, which adds to the wonder, behold, 

(2.) He knocks. That implies the door is shut (as you shall hear here- 
after) ; but though he finds the door shut, though the heart of the sinner be 
closed against him, though he finds none ready, since none willing to open 
to him, yet he knocks. Though he sees the sinner sometimes bolting the 
door faster against him, sometimes taking no notice of him, sometimes 
stopping his ears that he should not hear, sometimes withdrawing himself, 
as counting the gracious importunity of Christ troublesome ; always admit- 
ting his deadly enemies at their first approach when himself is shut ont, yet 
he knocks. 

Oh what a wonder is it, that Christ does not depart in indignation, and 
swear in his wrath that he will never enter under the roof of such a wretch I 



Bet. nL 20.] xntitatzon to binnbbs. 89 

If Christ expected any great advantage by being admitted, then it wonld be 
less wonder that he should knock, and continue knocking. Bat he desires 
to enter, that he might make that wretch happy that shuts him oat. He 
expects no costly entertainment; he will put the house neither to cost nor 
troable; he brings his entertainment with him, and gives the sinner notice 
of it: Bey. zzii. 12, 'Behold, I come shortly, and my reward is with me.' 
He comes not empty-handed : ' Length of days is in his right hand, and in 
his left hand riches and honour,' I^ov. iii. 16. He would have entrance, 
that he might pour out his treasures into the bosom of the sinner ; and yet 
he is shut out, and glad to knock, that he may have admission. He knocks 
in the ininistry of the word ; knocks by the law, by the gospel ; knocks by 
the motions of the Spirit, knocks by afflictions, knocks by checks of con- 
science, knocks by reproofs and admonitions of his people, knocks by variety 
of providences ; and yet seldom, and, if ever, hardly gets admission. 

Oh the wonder of Christ's patience 1 Would any prince on earth do as 
the Prince of the kings of the earth here does ? Coming to the cottage of 
some peasant to make his condition rich and honourable, would he stay to * 
knock when he sees himself shut out, and none regard to open to him ? Yet 
will the King of kings digest this affiront firom dust and ashes, and knock for 
admission though it be denied ; whenas he might fire the house about the 
em of sinners, and with the breath of his nostrUis tumble them into destruc- 
tion : * The Lord's ways are not as our ways,' &c. 

(8.) He stands. Continues in a posture not easy to us, not becoming the 
majesty of men in honour. He waits on vile sinners; he is not weary of 
waiting, he stands. Though the sbner sometimes phdnly refuse to admit 
him, sometimes puts him off with excuses; though he tell him he is not at 
leisure, he has something else to do than to run to the door ; though he bid 
.him come another time, when he is not busy; though he tells him he has 
other guests, and those that he likes better ; though he see him entertain- 
ing sin and the world, so taken up with them as himself is not regarded : 
yet he stands. Oh the wonder of Christ's patience ! And what heart will 
not be filled with admiration that considers who it is that thus stands, and 
at whose door ? * Behold, I stand ;' I, says Christ, I stand, whose seat is 
the throne of glory at the right hand of the Majesty on high. I, ' at whose 
name every knee should bow, both of things in heaven, and things on earth,' 
Philip. iL 10 ; I stand, before whom all the glorious angels of God bow down 
and worship, Heb. i. 6 ; I stand, at whose feet the glorified, triumphant 
stints do cast their crowns, Bev. iv. 10 ; I stand, before whom the glorious 
host of heaven do fidl. I stand waiting upon dust and ashes, waiting upon 
nnnersy the rerj worst of all my creatures, waiting upon my enemies. I 
stand while they sit in the seat of scomers, while they lie wallowing in lusts 
and pleasures, while they sleep securely in ways of sin, not regarding me. 
I stand without, while base lusts are freely entertained, and the worst ofmy 
enemies heartily welcomed within. I stand at the door while Satan has the 
throne ; I am shut out while every vanity is let in. And will Christ stand 
upon sueh terms, after so many refusals, affronts, after so much disrespect 
and contempt east on him ? Yes, he stands, and so continues, till his locks 
be wet with the dew, and his head with the drops of the night I Oh, who 
would not stand amaaed to see Christ thus stand at the doors, at the hearts 
of sinnersl 

(4.) He entreats. Here is a wonderful condescension indeed, that the 
great God, speaking to the vilest of his creatures (so man is by sin) should 
use the language of entreaty ; that he who commands winds and seas, he 
who has heaven and eartht angels and all creatures at his command, should 



40 0HBI8T*8 OBAOIOUS [RsV. III. 20. 

hninble himself so to entreat, to beseeeh his ereatnre I And entreat what 9 
To do him some fk^onr, to help him to some advantage ? Then indeed th€| 
wonder were less. No ; bnt the Lord is infinitely above any snch thing. 
That which he entreats is» that they wonld admit him, admit him whose 
presence is the glory, the Imppmess of heaven. That they would be recon- 
ciled to him, reconciled to him whose favour is life to them, but no advan- 
tage at all to himself, bnt what he can otherwise procure though they perish. 
He can as easily get himself glory in destroying the proudest of his enemies, 
the greatest of sinners, as in pardoning any; and yet he beseeches, he stoops 
so low as to entreat condemned sinners to accept of a pardon, 2 Cor. t. 20. 
If a prince should do this, if he should come to one of his meanest subjects, 
by whom he had been highly offended, from whose displeasure he fears no 
loss, and from whose friendship he expects no advantage, and should entreat 
him to be reconciled and accept of his favour, would not this be the wonder 
of all that hear of it ? Yet thus does the glorious God to those that have 
shewed themselves traitors, enemies to his crown and dignity; he comes to 
them, offers them his favour, his pardon, stands waitihg for tiieir acceptance. 
And when they are slow to accept it (who are most concerned to sue for it), 
he beseeches, he entreats them to accept of his flavour, not to refuse a par- 
don, whenas without it they perish, soul and body, eternally. Oh how won- 
derfrd is this condescension ! 

(5.) He bewails their unkindness to him, their cruelty to their own sonb. 
When other means are not effectual, he takes up a lamentation. Here is a 
wonder indeed 1 He stoops so low as to take the weakest of our infirmities 
that can without sin be expressed. When sinners regard him not, his knock- 
ing, his entreating ; when they continue obstinate against him, and resolute 
to continue in sin, notwithstanding all the means used to reclaim them, he 
lifts up his voice and weeps over Uiem. 

When he prevails not by coming, by standing, by knocking, by waiting, 
by beseeching, why this is his grief, his sorrow, and he vents his sorrow in 
tears. Behold the compassions of the Lord to obstinate sinners, as he 
expresses it over Jerusalem. Behold it, and wonder 1 He represents him- 
self as clothed with the weakest of man*s infirmities ; he £Edis a- weeping, 
Luke xix. 41, 42. Behold the wonderful compassions of a dear Saviour. 
Now if one should ask him, as he did the woman, John xx. 15, Blessed 
Lord, 'what seekest thou? why weepest thou?' we may suppose this 
would be returned : Why, I seek not myself, I weep not for mjself, there is 
no need of that ; I shall be infinitely, eternally glorious ; thoagh sinners be 
not gathered, I am infinitely happy, whatever become of them. But thie is 
the grief of my soul, that sinners will rather cast their souls into hell than 
give me admission into their hearts ; that they will rather force me to for- 
sake them than forsake their mns; that they will rather part with me, who 
am their life and hope of glory, than part with the world, than part with 
their lusts, which will certainly ruin them. When I come, they do not 
admit me ; when I knock, they open not to me ; when I stand, they do not 
regard me ; when I entreat, and beseech, and promise, they do not believo 
me. I know what this will cost them, it will be bitterness in the end ; and 
if my compassions move them not, nothing remains for them but weeping 
and gnashing of teeth for ever. This he foresaw in Jerusalem, and this he 
foresaw in others disobeying the gospd as they did. And hereupon his 
bowels were turned within him, his compassions vented themselveB in tears. 
And 0, did the Lord weep for them who will not weep for themselves ? Oh 
how wonderful is this compassion I how foil of wondet this condescension I 

(6.) He does this frequently, again and again. He comes^ and thoo^ 



Ret. in. 20*] nrvxTATxoN to sinnebb. 41 

smnflrs provoke him to departy he oomes again ; he knockg, and though they 
ivill not open, he knocks again ; he stands, and thongh they force him to 
remoye, he letorns and stands again ; he entreats, and when he is not 
regarded, he doubles his entreaties, he enforces them, by presenting his 
tens, his blood, to the view of sinners in the gospel. The preaching hereof, 
in season and oat of season, is his appointment, that therein sinners may 
see him daily set forth as crucified before their eyes, that they may behold 
him stretching out his hands all the day long unto them, that tiiey may hear 
him, as though he were now, as in the days of his flesh, mourning, com- 
plaining, and weeping over them, Luke ziii. 84. How often would the Lord 
have ^Eithered you I how often has he come, knocked, stood, waited, 
entreat, lamented ! If it be a wonder that he will condescend to any of 
these for once, how wonderful yi it that he should condescend to these so 
ofteni 
This wiU be yet more wonderful if ye consider, 

4. What it is that he offers. Behold what it is the great God offers 
to men, to sinners, to enemies, with such condescension, affection, com- 
passion, importunity, and you vHill see matter of highest admiration. He 
offers (1.) his love ; (2.) himself; (8.) his blood, and all that he purchased 
by it ; (4.) his comforts; (5.) his glory; and (6.) his kingdom. He comes, 
to give these ; he stands, to offer these ; he knocks, that these may be 
admitted; he entreats, that these may be accepted; he laments, when 
sinners regard not these offers. And this day by day, year aft;er year ; and 
that to those that have made themselves the vilest of his creatures. Let all 
these things meet together in your thoughts, and you will apprehend Christ 
wonderftil. You wiU get some acquaintance with the employment of heaven, 
admiration of Christ in his tenders of mercy to sinners. You will see there 
was reason to begin this verse with a note of admiration, Behold! 

(1.) His love. Such a love as it is a wonder any creature should be the 
olgeet of it; more wonderful that Christ should offer love to the vilest of 
creatures. Consider what love it is that Christ offers. 

[l.J An ardent love. Many waters could not quench this love. Not the 
floods of reproaches, injuries, sufferings from men ; not the waves and bil- 
lows of God's wrath and indignation. All these went over him, yet did this 
love flame forth in the midst thereof; nor was it ever more ardent than in 
the height of sufferings. 

[2.] A transcendent love. No love found in the breast of any creature is 
worthy to be compared with it. We may say of it with more reason than 
David of Jonathan's, 2 Sam. i. 26, ' His love was wonderful, passing the 
love of women.' Greater love than this was never visible in the world, John 
zv. 18. His love, like his ways and thoughts, is far above the creature's, 
John XV. 9. There is not an equalify, but there is resemblance. No love 
comes so near the love of the Father to the Son as the love of Christ to his 
people ; greater love than a man bears to himself, more love than Christ 
shews to heaven or earth. He left heaven to manifest, to offer this love. 
He reftned all the kingdoms of the earth, offered to stop the current of this 
k>ve, Mat. iv. S-10. If [thou wilt] desist from this great work, render 
thyself incapable of redeeming man, and so lay aside the thoughts of lov- 

[8.J An everlasting love, John xiii. 1 ; Isa. liv. 10. Such a love it is 
th«t Christ oilers to such creatures. He stays not till they sue for it, but 
cfisrs ft ; and thai to worms, sinners, enemies ; those who have no love in 
them to Christ when he makes this offer, no, nor anything lovely. From 
Uie crown of the head to the sc^e of the foot, nothing but bruises, Ac. ; the 



42 CBBI8T*B OBAGIOUS [BbY. III. 20. 

face of his sonl covered with a filihy leprosy ; as fall of noisome sores as 
Lazara8*8 body, whose sores the dogs licked; fall of more loathsome boils 
than Job's body, when he sat in the ashes and scraped himself. A soul 
polluted wtth sin i^hi more loathsome in the eye of the holy God than that 
which is most loathsome to as in the world, ijid will Chrut ofier love to 
that which is so loathsome ? each a love to sach a deformed wretch as man 
is become by sin, especially seeing the sonl is as fall of hatred as it is of 
deformity? Will the glorioos Majesty of the world, the brightness of infinite 
glory, the beaaty of heaven, the wonder of angels, love snch deformity, love 
tiiat so mach which is so much an enemy to hun? Will he come and stand, 
and knock, and sue, and entreat that this love may be accepted ? Oh how 
wonderful ! How may we break forth into admiration with the Psalmist, 
Ps. viii. 4, ' Lord, what is man ? ' What is he bat a lamp of pollution, a 
mass of deformity, as fall of hatred to Christ as a toad of poison ? And is 
this a thing to be loved, to be loved of Christ, to be loved with sach a love? 
Woald it Dot be a wonder if sach a creature shoald prevail for any love from 
Christ if he shoald sae for it to eternity ? Oh what wonder is it then that 
Christ should of his own accord make the offer t 

(2.) Himself. It is not some lesser expression of love, but it is the highest, 
the greatest that heaven can afford. It is himself, it is no less than himself, 
which is more than ten thousand worlds, that he offers. He offers himself to 
be theirs by covenant, by marriage covenant, and that for ever ; to be thine 
assuredly, intimately, eternally ; to be thy God, thy friend, thy husband, thy 
Jesus, thy Saviour, thy Christ, Uiy king, tiiiy priest and prophet, thy advocate, 
thy intercessor. Oh what infinite riches is ^ere in this little pronoun thine t 
Canst thou say, Christ is mine ? Why, this is more than if thou couldst 
say. All the treasures of the world are mine, all the kingdoms of the earth 
and the glory of them are mine. Why, this is it that Christ offers, no less 
than himself, to be thine for ever. This is it which he offers when he 
stands and knocks at thy heart : Open to me ; I will be thy God, the L(»d 
thy Redeemer. Though thou hast rebelled against me, and followed after 
strange gods, yet now renoimce those idols, open to me, I will be thy God, 
and tibat by covenant more durable than heaven and earth. 

Open to me, thy Redeemer will be thy husband. Though thou hast 
played the harlot with many lovers, thy unkindness, disrespects, disobe- 
dience, ingratitude, disloyalty shall not part us. I will many thee to my- 
self in an evedasting covenant that shall never be broken ; I will rejoice 
over thee as a bridegroom over his bride. 

Open to me, I will make over no less than myself unto thee. Thou shalt 
have that which it is the glory and happiness of heaven to have, myself^ 
communion with me ; I will come and sup with thee, and thou with me. 
Art thou poor ? Open to me ; the commander of heaven and earth will be 
thine to enrich thee. Art thou vile and contemptible ? The King of gkny 
will be thine to honour thee. Art thou deformed ? The Sun of righteous- 
ness will be thine to beautify thee. Art thou distressed? The great Re- 
deemer will be thine to relieve thee. Art thou weak ? The Lord of hosts 
will be thme to strengthen thee. Art thou dejected ? The God of all con- 
solations will be thine to comfort thee. Art Uiou in darkness ? The bright 
Morning Star will be thine to enlighten thee. Art thou wretched and mise* 
rable ? The Fountain of bliss and happiness will be thine to enhappy thee. 
Thus Christ offers himself; and oh how wonderful is it, that he should 
come to vile worms, and knock, and wait, and entreat that himself may be 
accepted 1 
, (8.) His blood. He offers not himself in a common, easy, chei^ way. 



Bet. ni. 20.] invitation to bimnebs. 48 

bat himself as dying for those that wiU open to hiin» Eph. t. 2. He offera 
that which the sons of men will least part with, skin for skin, &e. He 
offers his life, his blood, Bey. i. It is not silver, or gold, or wealth, or 
honours only that he offers ; it is something of more valne than sceptres, or 
crowns, or earthly kingdoms : it is ' his precious blood,' 1 Pet. i. 18. Take 
those things which the sons of men do most value, and they are bat cornip- 
tion compared with what Christ offers : it is his blood. So transcendently 
precioas is the blood of Christ, as all the treasures of the earth are so vile 
compared with it, as that which tiie Scripture counts vilest, as corruption itself. 
Christ comes, and stands, and knocks, to offer his blood, when he comes to 
the hearts of sinners. He comes, as he is described, coming from Bozrah : 
Isa. kiii. i. 2, < with dyed garments, red in his apparel; with garments like 
him that treadeth in the wine-fat, dyed with his own blood.' This he offers, 
and all those infinitely precious ^ngs which are the purchase of his blood. 
If thou wilt open, all shall be thine. Is the wrath of God kindled against 
thee ? My blood shall pacify him. Is the justice of God incensed against 
thee ? My blood shall satisfy it. Is heaven shut against thee ? Open to 
me, my blood shall open it. Is thy conscience a terror to thee ? My 
blood shall speak peace to it. Fearest thou any thing ? My blood shall 
secure thee. Wantest thou, desirest thou any thmg ? My blood shall pur- 
chase it, procure it for thee. This Christ offers. He will not think his 
blood too dear for sinners that will open to him. Oh what wonder is it that 
Christ will offer his blood for vile worms ; nay, his blood for his enemies ; 
that he will come, and knock, and stand, and wait, and entreat, that his 
precioas blood may be applied, may be aocepte'd 1 If a physician, having a 
patient desperately sick, and knowing no other remedy for him but his own 
blood, should come, and knock, and entreat, and after affironts and repulses, 
and many expressions of hatred and contempt from the patient, should yet 
continue importunate that he would accept of his own blood for his cure, 
would not this astonish all that should hear of it ? Much more wonderful 
is this, that the King of glory, though despised and hated by sinners, should 
offer his own blood to save tiiem from death ; and when the offer is slighted 
and ne^eted, should yet knock, and call, and cry, and beseech, that it may 
be accepted. Oh, if any thing affect us, tiiis must needs be wonderful in 
our eyes. 

(4.) Hia comforts. Those comforts which flow from his presence, in 
whose presence is fulness of joy. Those joys which spring from conunu- 
nion with himself. < I will come in, and sup with him,' &c. The well- 
spring of heavenly joys, the fountam itself will flow in, if the sinner will but 
open. And this is it that Christ intends, when he comes, knocks, and 
stands, and waits, that joys unspeakable and glorious may fi^ those souls 
who have been a grief, an affliction, a dishonour to him. You have made 
him a man of sorrows, he offers you everlasting joys. You have given him 
gall and wormwood, he brings you the foretastes of heaven, the first-fruits 
of the land of promise. He stands, and calls, and entreats, that this may 
be accepted. Oh how wonderful is this 1 

(5.) His glory and kingdom, John xviL 22. He offers glory to dust and 
•shea ; his own g]ory to despised worms. Such glory as himself eigoys, not 
equal to it, yet moch resembling it. When David promised Mephibosheth 
the honour to sit at his table, how is he transported 1 How does he express 
his sense thereof I 2 Sam. ix. 8. Oh how much better does this admira- 
tion, this expression become those to whom Christ offers his glory ! What 
is thy servant, that then shouldst take notice of him ? What is dust and 
ashes? What aie poor worms, that they should sit at thy table as one of 



44 ohbist's GBA0I0U8 [Eby. m. 20. 

the King's sons ? That the great God ahonld offer this great gloty to vile 
creatures, and that by way of entreaty* oh how wonderfol is it t Not only 
to sit at his table (which Mephibosheth, though a king's son, thought so 
great an honour from a king), but to sit on his throne, tot. 2 ; and now we 
are so high, as admiration should be raised to the highest. The King of 
glory stands, that yile sinners may sit ; stands knocking at their doors, 
hearts, that they may sit on his throne, on his own throne ; entreats those who 
are enemies to accept of his kingdom, his own kingdom. 

Use 1. Inform4Uion, This shews the reason why sinners are so much, so 
exceedingly affected at their first conyersion. No wonder if they be asto- 
nished, transported with admiration ; for herein they have a clear discovery 
of these wonders ; a deep sense of their own yileness, misery, enmity 
against Christ; a clearer view of his transcendent excellencies; a more 
tender resentment of his condescensions in coming, standing. They are as 
one bom blind ; when he recovers his sight, every thing almost is a wonder 
to him, much more the sun. When men's eyes are opened, all the carriage 
of this business is wonderful, especially Christ. Why do they see so 
much to astonish, transport them, whenas others see little or nothing, or 
are little or nothing affeeted with what they discover in Christ, in themselves? 
Why, till converted, they are in darkness ; but upon conversion are * trans- 
lated into marvellous light,' 1 Pet. ii. 9. 

Use 2. Reproof, Those that slight, neglect, despise these condescensions 
of Christ in offering these things. Are things so wonderftil thus to be under- 
valued ? Do ye neglect to hear ? Begard ye not, when Christ comes, knocks, 
stands, entreats ? Can yon withstand all his importunity, and resolve for 
sin, put him off with excuses, delays 9 Oh take heed 1 You take the eouise 
to provoke the Lord to make your plagues wonderful, Deut. xxviu. 69. 

Use 8. Exhortation* Since it is a wonder in itself, let it be so in our eyes. 
Be much in meditating on those things that represent Christ wonderful. 
Consider him, how glorious, all-sufficient, &o. Consider thy own vileness, 
sinfulness, how wretched. Let these things lie on thy thoughts till they affect 
thy heart, till they raise thy mind to admire, adore, as the queen of Sheba, 
1 Kings X. 6. Consider how often Christ has come, how long stood, how much 
entreated, how many motions, providences, convictions. Consider what he 
offers, as Elizabeth, Luke i. 48 ; and then break forth in praises, rise up into 
admiration, M down astonished at the wonders of Christ's condescension. 
This is the employment of heaven ; hereby you will do the will of Qod as 
it is done in heaven. This is it which Christ calls for by the first word, 
Behold. 

Pass we from the consequence of this proposition. Behold^ to the matter 
of it ; wherein, 1, the person ; 2, his posture ; 8, the place ; 4,* his action. 
The person is Christ ; his posture, standing ; the place, man's heart ; that 
is the door, and there he knocks. These, put together, afford two observar 
tions, one implied, the other expressed. That implied is this : 

Obe. The hearts of sinners are shut against Christ; every soul by nature is 
closed against Christ. If it were not, there would be no need lor Christ to stand 
and knock, there would be no ground to represent him in such a posture. 

That the strength and evidence of this truth may appear, we will take it 
in pieces, and so explain and confirm it by opening and proving two pro* 
positions contained in it. 1. Christ is extra ; 2. exehuue. 1. Christ is with- 
out, there he stands, there he knocks ; 2. The sinner is unwilling to let him 
in. He is not only without, but shut out ; therefore he stands, he knocks. 

1. Christ is without^ he is not in the soul of a sinner naturally. While a 
sinner is in the state of nature, he is without Ghristi so described, Eph. iL 



BXY. m. 20.] IKVITATION TO 8INNEBS. 45 

12. We are bom withont Christ, live withont him, nor has he pkce in ns, 
till an almighty power, which the Lord nsnally pnts forth in the ministry 
of the gospel, xnake way for him in oar hearts. Till conversion, till the 
Lord open the heart, as he did Lydia's, Christ is not present in the sinner, 
nor entertained by him ; he is not present in respect of his special and gra- 
cious presence (so understand it). 

He is not in the mind, he is not present there as a prophet, to instmet, 
to enlighten it ; darkness covers the face of it ; the Son of righteousness 
shines not there with a saving, a spiritual ray ; the Day-star does not there 
arise. Though he may apprehend much by natural light, yet nothing spiri- 
toaliy, savingly, effectually. The things of the Spirit of Qod axe not dis- 
cerned, 1 Cor. li. 14 

Christ is not in the will, he is not present there as a king ; his throne is 
not there established, his sceptre is not there advanced ; the heart submits 
not to him, complies not with his laws, is not ruled by him, breaks his 
bonds, easts his cords from him, says, I will not have this man to rule 
over me. 

Christ is not in the conscience ; he is not present there as a priest; his 
blood has not yet been there sprinkled, does not purify it, mollify it ; does 
not free it firom guilt, nor make it tender. If it scruple at sin, restrain from 
it, accuse for i^, the love of Christ, the blood oi Christ, does not constrain it 
80 to do ; it is from some other enforcement, some more foreign consideration. 

Christ is not entertained ; other things are admitted before him, take 
place of him. And this leads me to the reason of this point. 

Christ is without, because the soul is so taken up with other guests, as 
tbere is no place left for him. The like reason why Christ is not admitted 
into the heart of a natural man, as there was why he was not admitted at 
Lis birth into the inn, Luke ii. 7. Christ finds no better entertainment, 
tvhen he comes spiritually to a sinner's heart, than when he came in the 
flesh to Bethlehem. He lodges without, because there is no room within. 
The soul of a sinner is full of other guests ; sin, and the world, and Satan 
liave taken up every room in the soul. The mind, the will, the heart, the 
conscience, they are full of sin, full of corruption, crowded with multitudes 
of lusts ; and intiu existens prohibet aUentan, so much corruption within 
keeps Christ without. Man brings into the world a soul full of corruption, 
a nature wholly depraved, a heart abounding with all manner of lusts, full 
uf pride, unbelief, worldiiness, uncleanness ; full of rebellion, obstinacy, 
f>eenrity, self-love : these and many other so take up the heart as there is 
no room left for Christ ; these must be whipped out before the soul can be- 
come a fit temple for Christ ; it must be emptied of these in some degree 
before the glory and power of Christ's presence will fill the tabernacle of 
the soul. 

While these strong men armed keep the house, as Luke xi. 21, Christ 
stays without, these cannot role together ; no serving of two such masters; 
no entertaining of these so differing guests ; one heart cannot hold them, 
because these lusts of corrupted nature are in possession and rule within, 
Christ is without. That is the first. 

2. Christ is thut ouL He is not only without, but the sinner is unwilling 
to let him in. The heart is closed against him, and many means are used 
to make it fast, many bolts and locks are added to make it sure. Were not 
the heart closed, the door shut, Christ would not need to knock ; were not 
the sinner imwiUing to open, Christ would aot be put to stand knocking, 
the heart would open to him at his first approach, at Jiis first knock. But 
the Holy Ghost* by these expressions, plably declares to us the sinner's un- 



46 orbist'b o&ujions [Bbt. m. 20. 

willingDesB to open to Christ. The reasons of it are many, I shall bnt 
mention three ; prerjndice against, distrost of, disafifeotion to, Christ. 

(1.) Prqndice against Christ. This shuts Christ oat of the mind, makes 
the sinner nnwilling to admit him into the onter room. The mind of eveiy 
man naturally is foil of prejudice against Christ ; it is part of that enmity 
of which the apostle speaks, Bom. yiii. 7. Hearing in the gospel upon 
what terms Christ will be admitted, it forthwith judges his admission dan- 
gerous, troublesome, or needless, and so shuts him out. Thia prejudice 
shews itself by judging it. 

[1.] Dangerous. If I open to Christ upon these terms, I must forego all 
my unjust gains, all my forbidden pleasures ; I must be no more wanton, 
intemperate, or reyengefhl, how much pleasure soever I have taken herein ; 
I must not commit the least sin to gain the greatest advantage ; I must cut 
off every dear lust, though it be to me as my right hand, &o. ; I must not 
leave a hoof behind if Christ be admitted; nay, I must not only part 
with my pleasiz^ and gainful sins, but be ready to sacrifice my estate, 
credit, Hberty, life, when he calls for them. Hereupon the sinner thinks 
Christ offers him loss when he offers to come in upon these terms, and so 
shuts him out. 

[2.] Troublesome. If I open to Christ, I must bid adieu to my carnal 
ease, humours, interests ; I must be diligent in mortifying duties, which are 
so irksome to flesh and blood ; I must spend so much time in prayer, medi- 
tation, self-examination; I must be always watchful over my heart, thoughts, 
ways, senses ; I must beat down my body, bring it into subjection ; main- 
tain a continual combat with my own corrupt nature ; expose myself to the 
reproaches and scorn of the world, by strictness, scrupulousness in matters 
which they judge of small moment ; I must live in continual exercise of 
repentance, self-denial, mortification. These, and such like, Christ requires 
if he be admitted. And so the sinner looks upon hiwi as a troublesome 
guest, and shuts him out. 

[8.] Needless. Think it not needful to admit Christ further than they 
have done. They are baptized in his name, submit to his ordinances, pro- 
fess him openly, have a name to live ; sometimes pray, read, and hear his 
word ; order their outward conversation, as they thmk, inoffensively ; so 
conclude they are Christians good enoagh, that it is not needful further to 
admit or entertain Christ, and so close their hearts against him, when he 
should enter to purpose and take full possession of them. What needs all 
this sUr 7 Cannot a man be a Christian, &c., except so strict, precise ? 
This is to be hypocrites. Do ye not see what becomes of them that profess 
and pretend to so much 9 Christ is not so scrupulous as some men would 
make him. He may be in my heart as well as theirs, though I make not 
so great a show. How many content themselves with 6U(£ thoughts as 
these, and are ready to express it upon occasion ? Prejudice against the 
holy ways of Christ makes them willing to judge, that an outward profession 
of Christ is a sufficient admission of him ; account more needless, are not 
willing to open to him further, and so indeed shut him out. This is the 
first bolt whereby the soul is made fast against Christ. 

(2.) Distrust, unbelief. This shuts him out of the will. Man by nature 
has neither that faith, which is consent to receive Christ as he is offered, 
nor that faith which is an assent to what Christ has delivered. The first is 
a belief on Christ, which the Scripture calls viartvuv 9tg rw X^itrrtft . The 
latter is belief of Christ, which we call vnmuw rf} X^/^r^. Every man by 
nature is defective of both. The consent to receive Christ on gospel terms, 
is either the essence of saving faith, or a property inseparable from it ; for 



BbY. IIL 20.] INTITATIOM TO 8IKKSB8. 47 

to belieye on his name, and to reoeiye him, pass for one and the same thing, 
John i. 12. Now, nnhelief in this sense is snch a bar to keep ont Christ, as 
nothing bnt an almighty power can remoTe, Eph. i. 19. 

Now that a natonJ man consents to receive Christ npon the terms offered, 
will appear farther, in that he assents not to these terms as delivered in the 
gospel. The terms on which Christ will be admitted, are laid down by 
Ghnst himself. Mat. xvi. 24. Let him renonnce eveiy sin forbidden, though 
as dear to him as himself; this is to deny himself. Then let him endure 
every snfiering for my sake inflicted ; this is to take up his cross. Let him 
practise every duty commanded, even as Christ was obedient in all things ; 
this is to foUow him. These are the terms. Now, either men will not 
believe that Christ will not enter but upon these terms, fancy some of their 
own, more suitable to their corrupt inclinations, humours, interests, or if they 
yield thai they are Christ's terms, yet they will not believe that tiiey are so 
pleasing, so advantageous as the gospel declares them to be. Whatever he 
say, if ^is be his burden, they will not believe it is light ; if this be his 
yoke, they cannot believe it is easy, and upon this account reject these 
terms; and since he will not enter upon any other terms, they shut him out. 
Thus does unbelief close the hearts of sinners against Christ. That is the 
second. 

(8.) Disaffection to Christ. Men naturally are so well pleased with the 
guests that they have already entertained, as they are loath, by admitting 
Christ, to dispossess them. This shuts Christ out of the heart. They are 
more in love with the world than with Christ, take more pleasure in fulfil- 
ling their lusts than they can expect delight in communion with Christ. 
They affect not spiritual eiyoyments, relish not those pleasures which Christ 
promises upon his admission, value not Christ's offer to sup with them in 
comparison of what the world and their lusts afford them. Hence, Mat. 
X. 87, * He that loveth flftther or mother, &c., is not worthy of me.' He 
hereby refuses Christ, prefers what he enjoys before what Christ offers, 
shews himself unworthy of Christ's company by excluding him, James iv. 4. 
He that is so much a friend to the world as he wUl not cast it out 
of his heart for Christ, hereby shews himself an enemy to Christ by shutting 
him out. 

Uis 1. InfamuUion. This shews us the misery of every man by nature. 
Christ is not in him. He shuts him out, in whom is all the hopes and com- 
forts and happiness of sinners. How miserable is he who is without happi- 
ness, without hopes of it 1 He that shuts out Christ excludes all happiness, 
aU hopes of it. Yet this is the condition of every man in the state of 
nature ; he is without Christ, Christ is not in him. Oh, take notice of the 
misery of this condition, that you that are in it may be affected with it, that 
you whom mercy has delivered from it may pity those who languish under 
it ! But because generalia non pungunt, we are not affected with generals, 
take a survey of this misery in some particulars. He that is in the state of 
nature, he that excludes Christ, is — 

1. In the possession of Satan. Christ and Satan, they have divisum 
imperiumf they divide the world betwixt them. Where Christ rules not, 
there Satan has his throne. He that shuts ont Christ shuts in Satan. The 
soul thai is not in the possession of Christ is possessed by the devil. And 
oh how large are his possessions 1 You think a diabolical possession dread- 
fol. Why, this is the dreadful estate of every unrenewed man ; Satan has 
possession of him I That this may be evident, observe the Scripture speaks 
of a doable diabolical possession : one corporal, when Satan enters into the 
bodies of men, and there immediately exercises his power by or upon them ; 



48 0HBIST*8 OBA0IOU8 [BST. HI. 90. 

of sach there u mention, Mat. iv. 24, vili. 28, zv. 22. Another spiritaal, 
\vhen Satan enters into the sools of men, and there exeroiees his power by 
and npon them. And this is the possession we speak of. Satan does thus 
possess the soul of every natural man. So he did Ananias, Aets y. 8, irXjf* 
^ttfffv, he was possessor. So he possessed Judas, Luke ziii. 8. Not that 
Satan was not in him before, but because he did then more manifest his 
presence by that devilish act. Ag Christ is said to be with his people in 
special (though always in them), because he manifests his presence by some 
special influence or assistance. Satan is always in the hearts of sinners, 
though he manifest his possession of them at some time more than other. 
And lest we should think this diabolical possession of the soul to be peculiar 
to some notorious sinners, such as Judas was, the apostle speaks it both of 
himself and of all the Ephesians, before they were regenerate (£ph. ii. 2, 8), 
and all disobedient sinners. He is in all disobedient sinners, and he works 
in them. He is in their souls, in like manner as he is in the bodies of those 
miserable creatures whom he possesses ; for the apostle uses the same word. 
Those that are bodily possessed are called m^ovfitvot, and those souls that are 
in the possession of that spirit rou vDy iyf^oDiro;. The spirits that possess 
men are called ivt^o^vng. Satan has as much possession of the souls of 
sinners as he has of the bodies of those we call demoniacs. Nay, soul pos- 
session is more dangerous, makes a man more miserable than bodily posses- 
sion. This is more sensible indeed, but the misery of soul possession is 
upon this account also greater, because the sinner is senseless of it. What 
more miserable spectacle can you see than that man bodily possessed 1 Mark 
ix. 18, 20, 22, 26. What more rueful than to see the devil tear and rend 
that wretched creature, sometimes casting him into the waters and into the 
fire 1 to see him foaming, and gnashing of his teeth, and pining away, and 
brought to the gates of death 1 This is a woeful sight indeed, and such as 
may draw tears from and strike compassion into Uie heart, not only of a 
father, but of a stranger. It is sad indeed. Ay I but there is one spec- 
tacle more woful, if we could see it. A soul possessed by Satan, griev- 
ously vexed, wofully rent and torn by him, sometimes east into the water, 
sometimes into the Are, into such dangerous evils as are more dreadful than 
any water or fire. Satan exercises more tyranny, more cruelty, upon the souls 
of sinners than upon possessed bodies, only we see it not, and therefore are 
BO slow to believe it, so insensible of it, so little affected with it. But the 
misery is nevertheless for the sinner's senselessness ; nay, it is the more, his 
misery is so deep, sense cannot reach it. And this is the miseiy of every soul 
that shuts out Christ ; he hereby makes sure Satan's possession. Oh, con- 
sider it, ye that are yet m the state of nature ! Till Christ be admitted, you an 
under the power, in the possession of Satan. When the heart opens, then, 
and not till then, is the soul * tunied from darkness to light,' &c. Till then 
Satan dwells in him, works in him, uses him as his slave, oppresses him gg 
a tyrant, employs him as his own, had full possession of his soul. 

2. Under the curse of the law, without redemption. For it is Christ 
only that redeems. Gal. iii. 18. And those that are without Christ are 
under all the curses and threatenings, without redemption. Every sin is 
attended with many curses, and every curse (if we were sensible of it) 
more intolerable than the hills and mountains. Therefore, when the Lord 
comes to execute them, and the soul is awakened out of the lethargy 
whereinto sin brings it, he shall call to the mountains to fall upon him, 
and the hills to cover him. The Scripture speaks no peace to aoeh a 
sinner. What peace to that rebel who shuts the Prince of peace out of his 
soul? The gosp^ speaks no comfort to such a sinner. What comfort when 



Set. IIL 20.7 ranTATioN to sxmnsbs. 49 

Christ, the Gk)d of all eomfort, the spring of all eonsolaiions, is rcrjeoted ? 
There is no promise wherein he can claim interest, for all promises are in 
Christ yea and amen. No comfort, no peace, no promise of either, while 
Christ is shat out; nothing but corses and threatenings are the portion 
of such a sinner, and no redemption from these till Christ be entertained. 

8. Under the wjath of God withont mercy. The wrath of God abides 
apoQ him while Christ Is not entertained by him, John iii. 86. The chil- 
dren of disobedience are children . of wrath, £ph. ii. This is their portion. 
Aod who are children of disobedience bat those who will not hearken to 
Christ when he calls, not open when he knocks, not entertain him when 
he entreats for admission ? Their portion is wrath : it is entailed on 
them ; no catting it off till Christ come in. As all the ways of God are 
merey to those who admit Christ, so all his ways are wrath to those that 
reject him. Even those things that are given to others in love are sent to 
them in wrath ; all their enjoyments, all his dispensations. Their table is 
a snare, their prayer an abomination, the word the savour of death. Pros- 
perity hardens their hearts. Afflictions, the first drops of that delage of 
vrath, which will one day overwhelm all those that persevere in rejecting, 
excluding Christ. 

4. Under the sentence of condemnation withont pardon. He that believes 
not is condemned, John iii. 18, 19. This is the condemnation, light is 
come, the gospel is preached, Christ is discovered. Yoa see him standing, 
waiting ; you hear him knocking, entreating for admission ; yet are so much 
in love with the works of darkness as to shut oat the light, shut out Christ 
the light of the world, the glory of heaven. Here is ground enough of con- 
demnation. No wonder if such a man be condemned already, if the sen- 
tcDce of eternal death be past I Does not that man deserve to die without 
merey, who shuts him out of doors that brings him a pardon ? All men by 
nature are condemned persons ; Christ is sent to some with a pardon ; he 
comes, stands, knocks, entreats condemned sinners to open to him and 
accept of this pardon, tiiis pardon which cost him so dear, his own life, his 
dearest blood. Oh, but sinners will not hearken, will not regard, will not 
believe his report, are not willing to receive him ; this is not to believe 
him ; and therefore are condemned already, yea, and will continue so to 
eternity if they continue to shut out Chnst; for what pardon without 
him? 

5. Near the confines of hell, without a Saviour. Upon the brink of that 
pit which is bottomless destruction. Eveiy one that runs on in sin is post- 
ing towards eternal ruin. Every sin is a step towards hell, and every act 
of wickedness sinks the sinner some degrees lower. And who shall save 
him from going down into the pit, since Christ, who only can do it, is re- 
jected ? It is Jesus only that delivers sinners ' from the wrath to come,' 
1 Thess. i. 10. There is wrath coming apace towards sinners, and they 
are posting towards it ; there will be a dreadful meeting, except Christ 
inteipose; and what hopes of that while Christ is shut out and denied 
admission? 

Oh consider this, all you who prefer your sin before Christ ; you have 
lox^ heard the voice of Christ in the preaching of the gospel ; who have 
heud him knock at your hearts in the ministry of the word, and have not 
yet been persuaded to part with those sins that keep him out. Consider 
what it is to be in the possession of Satan without a redeemer, ander the 
eorse of the law without an intercessor I And if this estate appear miser- 
able, if yoa have any sense of soul misery, any desire to be freed from it, 
• Vol. n* d 



50 ohbzbt's oHikoious [Bby. m. 20. 

freed from Satan's power and poBsession, &c., make haste, delay not, open 
forthwith onto Christ, who standls and knocks for admission. Tom ont 
those wofnl intraders that have kept Christ oat of possession ; abandon 
those lasts, renoonce those sins that have closed yonr hearts against Christ. 
Then shall it be well with yon, who are now in the midst of woes and mise- 
ries ; then shall Satan be cast ont, and the prince of the world jadged ; then 
shall the cnrse be tarned into a blessing ; then shall the wrath of God, which 
now overshadows yon, clear np into beams of mercy ; then shall the sen- 
tence of condemnation give place to a gracions pardon ; then shall yon be 
brought from the confines of hell and the shadow of death into the snbnrbs 
of heaven and glory. Oh that to-day yon would hear his voice, who still 
caUs on you, who still knocks and entreats yon wonld open to him ! Oh 
that yon would hear his voice while it is called to-day, lest he * swear in his 
wrath yon shall not enter into his rest ;* lest he swear in his wrath he will 
never enter into your souls. 

Um 2. Examination. . Try whether you be those who keep Christ ont of 
your hearts, whether your souls be closed against him. Those that thus 
refuse Christ are in a miserable condition, under the power of Satan, &c., 
2 Cor. xiii. 5. Therefore it highly concerns every of us seriously to exa- 
mine whether this be our state. Oh, but how shall I know ? By these 
two particulars : 

1. If Christ be admitted, thou hast had experience of a great alteration. 
We seldom read of Christ's coming in Scripture, but we find some great 
alterations attending. When he came to the temple. Mat. xxi. 10, 12, see 
what follows. Here is work indeed ; he seems to turn all upside down ; he 
rectifies disorders to purpose. Indeed, while the strong man armed keeps 
the house, all is in peace ; but when Clurist, a stronger ttian he, comes and 
disarms him, casts him out, takes possession of the place, then the sinner's 
peace is broken. This is not done without contest and opposition. The 
soul will find a great alteration, it will not be so with it as formerly. 
Malachi prophesies of Christ's coming to his temple ; see how he describes 
it, Mai. iii. 1-8. He makes clean work where he comes; the soul is purified 
and refined when he comes. He sits in the soul as a re^er. When Christ 
comes, old things pass away ; old lusts, old sinful practices, old hearts, old 
ways, they are abandoned. The refiner's fire consumes them, all thin^ 
become new. ' If any man be in Christ, he is a new creature,' 2 Cor. v. 17. 
It is as true the other way. If Christ be in any man, he is a new creature ; 
for this in-being is mutual. When the soul is in Christ, Christ is in the 
soul. Are ye new creatures ? Are all things become new? New judg- 
ments, new apprehensions, new thoughts, new hearts, new motions, new 
inclinations, new consciences, new affections, new delights, new desires, new 
designs, new conversations. Such a change there is when Christ comes. 
If you be the same men as formerly, if you be not thoroughly renewed, you 
may conclude Christ is yet shut out. 

2. If you admit Christ, you admit his word. If the word of Christ take 
no place in you, then Christ himself has no place in you. Where the word 
is shut out, Christ is shut out ; where that abides, he abides, 1 John ii. 24. 
These two are joined together by Christ, John xv. 7. Does the word abide 
in your souls? Is it effectually admitted into every faculty? Does it 
abide in your minds, to enlighten them ; in your thoughts ? Is it ^our 
meditation ? Or are you strangers to meditation ? Can other things be 
carefully ruminated, and what Christ speaks in the ministry of the word 
easily forgotten ? 

Does it abide in your consciences, to convince you of am, and restrain yda 



Bet. m. 20.] znyztation to sxnnxbs. ' 61 

from sin, and stir yoa up to the practice of what yon bear ? If it take not 
hold on your conscience, but yon go on in sin, and ne^eet the daties urged 
upon yon notwithstanding, how does it then abide f 

Does it abide in your stills, to brii^ them to a conformity with the will of 
Christ there revealed, to lead them to a compliance with what is well-pleasing 
in his sight ? 

Does it abide in your affections, to quicken your afifections, to kindle your 
loTe, to stir up your zeal, to fill you with delight, to possess you with hatred 
against sin, to melt you into sorrow for sin, to raise you to high esteem of 
Christ and spiritual ^ings ? If so, it argues the word abides in you, and 
consequently Christ himself. 

But if the word of Christ, which you daily hear preached, pass from you 
as words of course, pass away as a tale that is told, as an ordinary discourse ; 
if it be no more regarded, no more remembered ; if you be no more affected 
with it, no more ruled by it ; if, after sermon is ended, you can lay aside 
thoughts of it as that which little concerns you ; if you can shut out con- 
riction, withstand reproofs, run into those very sins which you hear reproved, 
Delect exhortations, and neglect those duties to which Christ by his word 
exhorts yon : if it be thus, the word is shut out^ Christ himself is shut out. 
If it be thus with any, I have a sad message for them, but it is a message 
firom the Lord. I must tell them, or be unfaithful. Their hearts are closed 
against Christ, they are yet in Satan's possession, under the curse of the 
law, under the wrath of God, under the sentence of condemnation, in the 
confines of hell, and will be till Christ be admitted. 

S. Oimervation. Though Christ find the hearts of sinners closed against 
him, yet he stands at the door and knocks* 

For explication, let us inquire, 1, what is meant by the door ; 2, what 
by knocking, and how Christ may be said to knock ; B, what by standing, 
what this expression signifies. For these are all metaphorical, and some- 
thing is denoted, intended, that the words do not properly signify. Christ 
does not stand and knock, as men do at a door when they would be let in. 
We must not understand any bodily approach, or any corporeal action or 
posture ; for Christ, as to his body and human nature, is in heaven, there 
eireumsoribed, and wiU be there contained till the restitution of all things. 
Yet though he do not stand and knock properly as we do, yet something he 
does which much resembles our knocking, our standing. Some likeness 
there is betwixt what Christ does that ho may be admitted into the hearts of 
amners, and that which we do when we would be admitted into the house of 
a friend. There is some ground for these metaphorical expressions, and 
when we know what this is the words will be clear. And this is it we now 
mquire after. 

1. By door^ understand the heart of man, as I told you before. The 
heart comprising two faculties, the will and understanding ; the will princi- 
pally, for the two principal acts of the will, consent and dissent, are as the 
opening and shutting oi the door. When the will consents, it opens ; when 
it dissents, it shuts out that which moves for admission. And therefore 
opening here is called consent elsewhere, as Isa. i. 19. Here, if you will 
open, Christ will sup, &c. ; there, if you will consent, ye shall eat, &c. So 
shutting is expressed by dissent or refusing, Isa. i. 20. So that by the door 
is principally meant the will. When this consults to receive Christ as he 
offiBrs himself, then Christ is admitted, the soul is opened to him ; he comes 
in, makes the opening soul the place of his abode, he walks in them, dwells 
in them, feasts them. When this dissents, refuses to receive Christ, Ac, 



6^ obbist'b OB4CIOVS [Bet. m. 20. 

the sonl hereby shnts oat Christ, closes itself against him. Thos the will 
resembles a door, and therefore is so called. 

The understanding, that is as a key-hole or a window to the door. 
Through it light is conveyed into the sonl, by which it discerns who it is 
that s^ds and knocks, who it is that seeks admission ; and according to 
what it discerns so it moves, opens or shuts. If it like the person, his 
motion, his business, then it opens, consents, admits him ; if it approve not 
hereof, apprehend it dangerous, troublesome, needless, it refuses, shuts him 
out. Thus you see what is meant by the door, and why so called. 

2. By knocking, understand those means which Christ uses to draw the 
sinner to come and open. That is the end of knocking with us. When 
Christ uses means to win the sinner's consent to admit him, to receive him, 
then he knocks. That this may be clearer, we will shew (1.) how he 
knocks, what means he uses ; (2.) why he knocks, wherefore he uses such 
means to draw the soul to open. 

(1.) For the first, the means are diverse. We will reduce them to these 
four heads. He knocks, [1.] by checks of conscience; [2.J by acts of 
providence ; [8.] by the ministry of the word ; [4.] by the motions of his 
Spirit. I beseech you, observe them. It much concerns you to know 
Christ's knock ; for what more powerful motive to open than to know that 
it is Christ that knocks ? Christ when he knocks is little regarded, becanse 
men consider not, take no notice that it is Christ that knocks. The ever- 
lasting gates are not opened when it is not minded that the King of glory 
knocks thereat. When Samnel knew not the Lord's voice, 1 Sam. iiL 4, 
he runs to Eli. Thus sinners, not discerning that Christ knocks, run another 
way, and many times farther from him, instead of running to open to him. 
Durst sinners be so bold as to shut their hearts, if they effectoally consi- 
dered that it is Christ that knocks there ? Oh no, they have this for their 
excuse : We never heard, we never remembered, that Christ came and 
knocked, and yet was shut out, was not admitted by us. Just like those 
on Christ's left hand. Mat. xxv., when Christ charges them that when he 
was hungry they gave him no meat, &c., ver. 42, they have an answer as 
ready as any obstinate sinner amongst us, * Lord, when saw we thee an 
hungered ? ' &c., ver. 44. Oh no, far be it from us. We never saw thee in 
such a condition, else we should have been as ready to relieve thee as those 
righteous ones. We never saw thee ; otherwise, if we had not relieved thee, 
that heavy sentence, ' Go, ye cursed,' had been too light for us. 

So when Christ now in the ministry, &c., charges sinners with refusing 
to open to him, I come, and stand, and knock again and again, and yet ye 
shut me out, how readily will many answer as they, * When saw we Christ?* 
&c. ; we never saw Christ in such postures ; we never heard him knock, and 
shut him out ; if we had, then were we wretches indeed to shut out Christ 
Why, but is it so indeed ? Did ye never hear Christ knock ? Why, sure, 
then, ye know not when Christ knocks. 

Well, we will leave no room for this excuse, when I have shewed yon how 
Christ knocks. There is not one of you but must acknowledge that Christ 
has long, has often knocked at your hearts. Whether you have opened to 
. him must be referred to your own consciences. Most certain it is Christ 
has knocked longer, oftener at yoor hearts than ever man knocks at your 
doors ; for he knocks, 

f l.J By checks of conscience. When the sinner's heart smites him, then 
does Christ knock. Conscience is Christ's deputy ; when he employs it to 
smite the sinner, he then knocks at the heart. When the weight of sin is 
felt, and the conscience smarts in the sense of the sinfubess of unlawful 



RkV. m. 20.] INVITATION TO 8IKNEBS. 68 

practices, Christ is then knocking ; the wounds of conscience are as dents 
in the door, they argue forcible knocks. Hereby Christ would draw the 
sinner to open ; for there is no way to remoTe guilt, and silence an accusing 
conscience, but by letting in Christ. If he be not admitted, that which now 
bnt pricks will gnaw the soul to eternity as a never-dying worm. These 
checks of conscience, these knocks of Christ, should move the sinner to 
make haste to open. This was the effect of it in Peter's hearers. When his 
sennon had awakened them, and brought them to the sense of sin, it is said 
they were * pricked in their hearts,' Acts ii. 87, and forthwith they were 
willing to open ; they cried out, < Men and brethren, what shall we do ?' 
Now how long, how often has Christ thus knocked at yours ? I hope there 
are none of you in that desperate condition, as to have your conscience 
seared, and made past feeling, past sense of sin. And if yon be not eau* 
terised past feeling, yon have often felt the checks of conscience, your 
hearts smiting you for sin. Why, this is Christ knocking ; he hereby seeks 
admission, and would draw you to open. As often as conscience checks, 
Christ knocks; and as often as you suppress, neglect those checks of 
conscience, so often as you disregard Christ, so often you refuse to let 
him in. 

[2.] By acts of providence, whether they be acts of bounty or acts of 
severity. For the former, all your comforts and enjoyments, idl jour deli- 
verances and preservations, all the acts of his patience and longsuffering, 
are as so many knocks at your hearts ; Christ hereby would stir you up to 
open to him. Oh that you would mind them ! All the expenses of the riches 
of his goodness and forbearance, and longsuffering, should draw you to 
open to Christ. This should be tiie issue of them, Bom. ii. 4, ' Lead to 
repentance.* What is that but leading you to open to Christ ? For the 
great sin you are to repent of is your shutting out Christ, refusing to receive 
him, admit him. When this is repented of, the heart opens to Cknst. And 
this is it that goodness should lead you to ; it calls, it knocks for this. 

Now, how much, how long, has Christ thus knocked ? Can you reckon 
np the good things you enjoy ? Can you give an account of all your deli- 
verances ? Are they not more in number than the hairs on your head ? 
are they not past numbering ? Why, then, so often, you cannot teU how 
often, Christ has knocked all your lives. No day, no hour, no minute, but 
he has been knocking at your hearts. Oh, how does it concern you to look 
that he be let in 1 

For the latter, he knocks by afflictions. The knock of mercy makes 
small impression, hardened sinners little regard it. Therefore Christ knocks 
m another method, — ^he lets fly afflictions upon the sinner, and these are as 
so many stones oast at the door. When the sinner minds not Christ's 
gentler knoekings, he takes his rod (and his rod can make the rocks to 
open) and beats upon the door, makes the heart of a sinner shake under the 
weight of his strokes. If ye will hear nothing else, ' hear the rod,* says he, 
Mieah vi. 9. He has variety of rods wherewith he knocks at the hearts of 
sinners. If no other will prevail, he will take his rod of iron, and knock so 
as he will make the foundations of the house to shake. This was his 
method with Manasseh, 2 Chron. zxxili. 10, 11. ' In their afflictions they 
will seek me,' Hoe. v. 15. Christ knocks and seeks to them before, and 
they wHl not regard. Ay, bnt if he take his rod, he will make them seek 
to him ; make them run Ambling, as the gaoler, open and beseech him to 
enter. Now, has not the Lord often thus knocked at your hearts, with one 
rod or other— by sickness, losses, want^ disappointments, crosses, or other 
aflliotiotts ? If you open not, tdce heed of his rod of iron. If yon belong 



64 CBBI8T*8 OBioious [Bey. IIL SO. 

to him, he will make 7011 regard his Imocks, or yon shall smart for it, if you 
sink not under it. 

[8. J By the ministary of the word, pieaohing of the law and of the gospeL 
This indeed is the principal means wherehy Christ knocks. When he 
knocks the other ways without this, his meaning is not understood, and so 
sinners open not. The heathens have both chedks of conscience and acts of 
providence to awaken them ; but wanting the word, they know not the 
meaning of those knockings, and so they prove ineffectoal. Bat tkongh 
these be not efiectual without the word, yet these are good enforcements of 
the word where it is enjoyed. Secure sinners are apt to slight the word, 
make nothing of it. But when the Lord awakens them by checks of con- 
soiencCj and some shsxg dispensations, the word, shewing Christ's meaning 
herein, hereby becomes more regarded ; it is brought to remembrance, the 
dent of it is deeper. These joined fisdl with more force and weight upon the 
heart, and the sinner hears Christ's knock to purpose. Hence the word is 
called a hanmier, Jer. zziii. 29. 

Christ knocks by the law. This discovers sin in its colours, and the 
dreadful wrath of Qod as the sinner's portion, and eternal torments into 
which he is sinking. And as the law was at first delivered with thunder 
and lightning, so now it falls upon the heart as a thunderbolt, a terrible 
knock indeed. The experience of many thousands who have opened unto 
Christ bears witness to it, though carnal hearts will either deride it or not 
believe it. 

The knock of the law sounds thus in the ears of a sinner : Wretched 
creature, the fire of God's wrath is kindled on thy soul, thy sins are a con- 
tinual fuel to it ; if thou open not, that Christ may quench it, it will bum 
to the bottom of helL 

Thus Christ knocks by the law at the heart of Laodicea : v^. 17, * Thou 
sayest, I am rich,' &c. Thou thinkest (and this is the very thought of most 
unrenewed sinners) thy soul is rich and happy euoDgh, thy condition for 
eternity is good and safe enough. Thus eveiy naturfd man before the law 
knocks at his heart. So Paul says of himself: Bom. vii. 9, * I was alive 
without the law.' I had good conceits of my soul's condition, and made no 
question of life. Ay, but when the law came, when that discovered the 
sinfulness of his nature and life, and the wrath of God due to him for sin, 
why then, says he, I died, all my good hopes and high conceits they withered 
and died, — one knock of the law overthrew them all ; and I then looked 
on myself as a dead man, even at the gates of eternal death. And so must 
every sinner before he will open to Christ ; he must apply to his soul what 
Christ applies here to Laodicea. Thou knowest it not, Uiou wilt not believe 
it ; but as sure as Christ is true, this is the truth of thy soul's condition. 
Thou art wretched and miserable, as blind as the prince of darkness can 
make thee, as naked as he that has not a rag to cover his nakedness, as 
wretched and miserable as the curse and wrath of God can make thee. 
Thus thou art, and thus more and more thou wilt be everlastingly, if thou 
shut out Christ, and shut up thy soul in this condition. Thus Clmst knocks 
by the law. 

He knocks also by the gospel. This discovers Christ, and the riches of 
his love, and the all-sufficiency of his redemption, and the oVerflowings of 
pardoning mercy through his blood. And this bears upon the heart with a 
sweet and heavenly violence; and if the sinner open not at this knock* his 
ease is desperate. Thus he knocks by, the gospel at the heart of Laodicea, 
ver. 18. The knock of the gospel sounds thus in the ears of a sinner: Thou 
art naked: open to me, and I will clothe thee with my own robe ; thou art 



Bkt. m. 20.] nrviTATZOii to binhbbs. 55 

blind: open to me, I have eye-salve that will cure those that^are bom blind; 
tboa art poor: open to me, thoa shalt share with me in my onsearchable 
riches; thoa art wretched and miserable: open to me, and then if my love, 
if myself, if my blood, if my comfort, if my kingdom, can make thee happy, 
thou shall be happy. 

Aod oh how often, how long, have yon in this place heard Christ thns 
knocking I How long have you eiijoyed the gospel I how has he knocked 
by the law ! how has he knocked by the gospel, day after day, year after 
year 1 With what patience, with what importonity I Oh take heed that ye 
be not found in the number of those that shut out Christ, who regard not 
when he knocks ! 

[4.] By the motions of his Spirit ; when the Spirit of Christ concurs 
wiUi acts of providence, or with the word preached, so as these make some 
impression on the heart, bring the soul to some sense of its sinfulness and 
misery, and beget some inclinations to leave old, sinful practices, and take 
a new conrse. How frequent is this in sickness, when death is before his 
eyes, and apprehensions of eternity seize on him I How then will he 
resolve 1 How many promises will he make, that if he may be freed from 
the present danger, he will then be another man I Those that e^joy the 
gospel, and live under a powerful ministry, cannot but have experience of 
Christ's knockings by his Spirit. When sin is discovered, and the conscience 
in some degree awakened, and the danger of sin, the wrath of Qod hanging 
over it, apprehended, then there will be many times some inclinations, some 
semi-pnrposes, to abandon sin. These are the issues of Christ's knocking 
by his Spirit. 

So when the necessity, the excellency, the all-sufficiency of Christ is dis- 
covered, the happiness, comforts, glory that sinners may receive from him ap- 
prehended, there will be some half resolutions to close with him. When you 
find these, you hear Christ knocking. These inclinations, semi-purposes, 
they are as it were an opening half way to Christ ; but the suppressing of 
th^ ihotions is a shutting the door against Christ when he is entering ; as 
I may say, a thrusting him out when he is half way in, a throwing the door 
upon his face. A most high afiGront, a grievous provocation ; and yet what 
more ordinary? Have ye never, while ye have been hearing, praying, 
found such motions, inclinations ? Sure they have hardened their hearts 
as the adamant that have no such experience. I will not suppose any here 
given up to such a reprobate sense, or rather the senselessness of reprobates. 
Well, then, when you find such motions, &c., Christ is knocking ; and so 
powerfully, as you are brought to open in part to him. Oh, but do these 
motions, Ac., vanish ? Do ihe cares, the employments, the pleasures, the 
thoughts of the world, choke them ? Why, then, when Christ is as it were 
eoming in, you shut the door against him; when his foot is within the 
threshold, yon thrust him out. This ye do by suppressing these motions 
of the Spirit, and suffering them to come to nothing. This is resisting the 
Holy Ghoet» when he is striving to get possession for Christ. Oh how 
dangerous is this provocation I Verily there is but a step betwixt you and 
that dreadful sentence, ' My Spirit shall no longer strive,' &o. Oh take heed, 
this is Chrisi's knock I 

Thus yon see how many ways Christ knocks. And now I dare appeal to 
you, if there be any room for that excuse, I would have opened if I had 
heard Christ knocking. What sinner is there at whose heart he has not 
knocked many years ? There is none wait so long, so often at his posts, 
the posts of wisdom, as he waits, as he knocks at your hearts. Oh how 
does ii concern yoa to look that he be let in 1 



66 obbist's obaoiovb [Bby. HI. 20. 

(2.) Why does Christ knoek ? what need is there of it ? That is the next. 
And so you will have both the manner how, and the cause why» and thereby 
a satisfying account of Christ's act. Why, what needs this ? There is great 
need every way ; if Christ should not ^ock, we would never open, Christ 
could never enter. Such is the condition of every man by natnre. Unre- 
newed sinners are not so well affected to Christ, they have no such mind to 
admit him, as to watch at the door that they may be ready to open at his 
first approach. No; there is by nature a strong antipathy against him, and 
wonderful disaffection to him ; but of this formerly. 

To shew yon why Christ knocks, what necessity there is for him so to do 
if he will enter, let us a little follow the metaphor. It is needful, because, 

[1.] Sinners by nature are fieur off f^om Christ, far from opening. When 
we come to a man's house whom we know to lodge in many rooms from the 
door, we knock, and knock aloud, else we cannot expect he should hear or 
open. Why, this is thy condition, the state of every sinner by nature; you 
lodge many rooms from the place where Christ stands. Sin has set every 
man a great distance firom Christ. All are far off, at like distance with the 
unrenewed Ephesians, H. 12 : o) ^rori ovrsg fAuit^v, Sometimes ; when was 
that ? Why, till they opened, &c. It is the privilege peculiar to those who 
open to Christ; they are a people, as Israel, near unto God. Till sinners 
open, they are iar off, whatever be their accomphshments, privileges, enjoy- 
ments. It is true there is a latitude in this distance, some are further off 
than others. The heathens that enjoy not the gospel, they are farthest off; 
those that have apostatised, outrun their holy profession, they are at a wolhl 
distance indeed ; those that, by refusing Christ and long resisting his Spirit, 
have caused him to withdraw friom them, these are farther off than at first, 
their latter end in this respect is worse than their beginning. Yet though 
some be farther off than others, yet all by nature are far off, and so far off 
as they are out of hearing, would never be drawn to open bnt that Christ 
vouchsafes sometimes to knock with an almighty force. Since sinners are 
at such a distance, Christ must knock, or else not enter; they will not hear 
him, not open to him. 

[2.1 Sinners are very busy. Their heads, and hearts, and hands are ftdl 
of business ; such a crowd, as leaves no room for thoughts of Christ. He 
may stand long enough, if he knock not, before he be admitted. They have 
something else to do than to wait for Christ's approaches, so as to be ready 
to admit him, vrithout putting him to the trouble of knocking. They are so 
taken up with the world or their lusts, as it must be some loud importunity 
that will draw them to the door. 

When we come to a man's house who we know is full of business, we ex- 
pect not to be admitted till we knock again and again. Sinners are full of 
business, even those who seem least employed ; Satan will be sure to find 
them employment enough, on purpose to keep them from attending Christ's 
approaches. One is busy in the world to get and increase an estate ; his 
thoughts, his affdctions, are all taken up. Another has a design to be great 
and eminent ; his heart is filled with this. Another, making provision f<Nr 
the flesh, ^., plotting, contriving how to satisfy a worldly, unclean, revenge- 
ful lust. Here is such a crowd of business, such a noise, as it is a wonder 
if Christ be regarded when he does knock ; he might stand long enough un- 
regarded if he did not. The sinner thinks much to leave his business and 
run to the door, till the loudness, the frequency, of Christ's knocking, en- 
forced with his mighty power, draw him to it. He is too busy (o open to 
such as will not kxiock. 

[8.] Sinners are at rest ; they are asleep ; yea» in a dead sleep. This is 



Rev. III. 20.] invitation to binnebs. 67 

their eondition by naltird, which I express by this gradation. The Scripture 
holds it forth in these expressions, to shew a sinner's carelessness of Christ 
and of his soul's concernments ; his loathness to rise oat of it, his impotency 
to open, till he be roosed and awakened by Christ's knocking. He is at 
lest, stretched npon the bed of secarity. He is at ease, well contented with 
his natural condition ; takes pleasure and delight therein ; fancies his spiri- 
tual estate safe, good enough ; counts it a needless trouble to rise out of it; 
thinks it a disturbance to leave his present repose to go and open to Christ. 
When he in the parable was desired by his friend at midoight to open to 
him, Luke xi. 5, the man counts it a trouble, ver. 7. It is midnight with 
every sinner in the state of nature ; he is in darkness, sees not his miseries, 
however they encompass him ; he lies down on the bed of secarity, and is at 
rest, and now it is a trouble to him to rise and open ; it must be no easy 
knocking, or little importanity, that will draw him to it. If it was thus 
with the spouse when Christ came to give a special visit, mach more is it 
thus with natural men. But thus it was. Cant. v. 2. Thus Christ came, 
thus he knocked, thus he entreated, but he is put off with excuses : ver. 8, 
* I have put off,' &c. : Oh what trouble is this I * I have washed:' Oh what 
disturbance is this I If it were thus with the spouse in a fit of security, oh 
how much more is it thus with sinners in the state of nature ! They are 
well enough, so they conceive; they have ease, quiet, repose enough in their 
outward accommodations, worldly enjoyments ; it seems unseasonable, it is 
night, a time of rest and darkness too. Alas I they see not the necessity of 
Christ; it is a trouble, &c. Things being thus, Christ must knock, and knock 
to purpose, before they will come and open. 

Further, they are not only at rest, lain down, but asleep. No opening, 
till they be ji wakened, and no awakening unless Christ knock. The state of 
nature itr«r night, a state of darkness, and sinners in that state are answer- 
able thereto, said to be asleep, 1 Thes. v. 5, 6. Though they be busy as 
to natural employments, and the things of the world, yet to anything that is 
spiritual they are asleep. The steam, the gross vapours that arise from the 
coiTuption of our natures, obstructs all passages, so as there can be no con- 
veyance, no operation of the Spirit, and consequently all the senses are 
bound up. A sinner in this state can no more, in a spiritual way, hear, see, 
smell, relish spiritual things, than a man asleep is sensible of outward objects. 
Hd must be awakened, else no opening, and nothing can awake him but 
Christ knocking, therefore he knocks. The sinner is asleep. 

Nay, farther, he is in a dead sleep ; a sleep indeed which is no less than 
death in a spiritual sense. A dead sleep has seized on every sinner, such a 
sleep as the Holy Ghost calls death, Eph. v. 14. His sleep is so deep, as 
he is coonted amongst the dead. Stand up from the dead 1 It must be a 
load knoek indeed, that will rouse a man out of a dead sleep ; a powerful 
knock, thai will raise a man from the dead, a knock fr^m an ahnighty arm. 
Why thos must 'Christ knock, else sinners cannot, will not hear, much less 
open, John t. 25. Great need to knock, and Jmock aloud, when those that 
should open we^ in a dead sleep. This for the second. 

8. What by standing? We must not conceive anything outward or 
corporeal in this posture of Christ He speaks to our capacities, and 
vouchsafes to represent himself after the manner of men. But what are 
spoken of God, of Christ, who is the mighty God, dv^AKTMro^, we must 
ondentaiid Si Mr(fcfi^ What he speaks i^r the manner of men, we must 
eoneeive in a way becoming the majesty of God. Thus standing imports 
tome or all of these five things: 

(1.) Christ's condescension. He stoops low indeed, when he vouchsafes 



68 obbzst's oHAdoiTs [BsY. in. 20. 

to stand at oar door. It is infinitely more than if the greatest prince in the 
world should hnmhle himself to stand at the door of a h^ggar. He is wonder- 
folly gracious, when he will stand, when he will wait to be graeioos. Bat 
of Uiis in the first. 

(2.) His approach. He is come near to a sinner, when he stands at his 
door, stays at his heart, and knocks. Nor does this disagree from what I 
said formerly. Those may be absolutely far off who are comparatively near. 
All are far from Christ by nature ; but he is nearer unto those to whom he 
comes in the ministry of the gospel, than to those whom he leaves to dt in 
darkness, &c. When the gospel comes to a people, the kingdom of heaven 
is at hand, and Christ the prince of that kingdom does approach. Yet are 
sinners far enough from the kingdom, &r enough from Christ. While he 
stands but at your hearts, he is not near indeed absolutely till you let him in. 
Though he stand at your hearts, and the kingdom of heaven in the gospel 
come to your doors, yet shall ye never enter into it unless you let Chnst 
enter into your hearts. Christ coming so near, nearer to you than others, if 
you let him not in, will cast you further from him in hell than others. Outer 
darkness is for them who shut out greatest light ; and the greatest destruc- 
tion from Christ hereafter for them to whom he came nearest here, and was 
excluded. For the present, here is a blessed opportunity, Christ is near 
you, he stands at your hearts, he is at hand. This is the second intimation 
of this posture. 

(B.) His desire ; his readmess to enter. He is even at the door, so 
near he is come, there he stands. If any man will open, he is willing, he 
is ready to enter. What more can be expected on his part, to shew him 
willing to come in ? If you see one standing at your door and knocking, 
how can ye interpret this, but that he is willing, desires to enter ? Christ 
is more ready to come in to sinners than they are to open to him. There is 
no bar, no backwardness on his part; he is at the door, and there he stands 
and knocks. That which keeps him out is the unkindness, the obstinacy of 
sinners, who will not open. That Christ is thus ready to enter, is unques- 
tionable, in respect of those whom he has purposed from eternity to take 
possession of. How it holds in respect of others, we may have occasion to 
shew hereafter. And what a strong motive, what a great encouragement 
should this be to open ? Christ stands at your hearts, ready to enter, to 
take possession, if you will but admit him. 

(4.) His patience. This posture denotes the exercise of patience. He 
stands at the door. When he comes to the heart of a sinner, though he 
find it shut against him, he does not presently depart in a fume, as he might 
justly, to see himself thus slighted, and all the happiness that attends his 
presence disregarded ; he does not instantly for all this leave the heart, but 
he stands. Though liiose who resolve to open are slow in coming, though 
others put him off with delays and excuses, nay, though some give him pliun 
denials, yet he stands. Though this be the voice of sinnera generally, yet a 
little more sleep, &c. He stands notwithstanding, and that long. Some- 
times whole days, yea, day and night ; sometimes whole years, yea, some- 
times many years :< All the day long do I stretch out my hand,' Ac. ; 
* These three years have I come, seeking fruit;' * Forty years long was I 
grieved with iin& generation.' 

(5.) His readiness to depart if he be not admitted. Though he stand 
long, he will not stand always. As his standing shews he is ready to enter, 
if the sinner will open, so it shews, if the heart be obstinately shut against 
him, he is as ready to be gone. He sits not, as though he would make a con- 
tinued abode before the hearts of rebellious sinners ; he stands, and that 



RlV. Hr. 20.] INVITATION TO 8INNBBS. 59 

implies a readiness to depart, if admission be denied. Though the patience 
of Christ be wonderful, and his condescension to siimers exceeding great, 
yet he is more tender of his honour than to endure it should be always 
slighted. If ye will not open to him, he will be gone. When he had stood 
some hours knocking at the door of the spouse, Cant, v., and she put 
him off with excuses, he stands no longer, but departs ; though she opened, 
she found him not, he was gone, as she sadly complains, ver. 6. And if 
Christ deal thus with his spouse, the people of his love, engaged to him by 
marriage covenant, what may they expect who have no interest in him, no 
such affection to him ? 

It was a day he waited on Jerusalem, a long day indeed. But when they 
would not make use of the light of it to discover their concernment to enter- 
tain Christ, away he goes and leaves them in darkness. That happy sight 
should be for ever hid from their eyes, they should never see him standing 
more ; instead of Christ's visits, they should be encompassed with devouring 
enemies. Utter desolation should succeed the day of their despised visita- 
tion, Luke xix. 41, 42, &c. Christ came often, and stood long, to gather 
Jerusalem, to take possession of them, but they would not be gathered, 
Mat. xxiii. 87. But what follows? That house that will not entertain 
Christ shall te left desolate. Desolate must that place be that Christ for- 
sakes. Those that will not see Christ standing shall find him departing, 
and so departing as they shall see him no more, ver. 89. When he had 
come unto the fig-tree three years, and found it still barren, what follows ? 
Luke xiii. 7, ' Cut it down.' When he had stood forty years waiting on the 
Israelites, and they still grieved him with hardening Uieir hearts against 
him, what is the issue ? ' They err in their hearts,' and a fatal error it is to 
shut Christ out of the heart, while Satan and base lusts are shut in. ' They 
have not known my ways,' they consider not effectually that Christ was come 
to them. They considered not, so as to open to him, to hear his voice. 
* Wherefore he sware,' &e. 

Oh consider this. Christ now stands, but if you open not, he is ready to 
be gone. Has he not stood many hours, even till his head be filled with 
dew ? &e. He will not stand always, the spouse herself cannot expect it ; 
he will be gone, and then, though ye seek him, ye shall not find him, and 
whither he goes shall ye not come. 

Has he not long sought to gather you ? &c. Well, if ye will not be 
gathered, your souk that will not entertain him shall be laid desolate; shall 
become cages for unclean birds, dens for the devouring lion. Ye shall no 
more see him till he appear in the clouds to render vengeance for this dis- 
obedience. 

Has he not long stood, discovering to ye in the gospel the things that con- 
cern your peace, of which this is the sum in short, to admit Christ ? If ye 
will not know, if ye will not obey, the day will come when desolation and 
miseiy shall seize upon those hearts that would not give Christ possession. 
This day of Christ's visitation, wherein he stands at your hearts, will be 
turned into a dismal night, wherein Christ shall be hid from your eyes. 

Has not Christ come to you these three years, yea, many threes, seeking 
fruit ? If he find not this the fruit of his coming, of his standing, if the 
issue of it be not your opening to Christ, that dreadful sentence will follow, 
' Cut them down.' 

If you will Btill harden your hearts, if this error still prevail, Christ is 
admitted far enough, more of him in your hearts and lives is needless. If 
you will not know his ways; his ways of conversion and r^eneration, 
wherein Christ is admitted; his ways of holiness and gospel obedience, 



60 ohbist's ob^cious [Rby. m. 20. 

wherein Christ is entertained and hononred, his patience will end in wrath. 
He will swear, those sinners that will not let Christ enter into their hearts, 
shall never enter into his rest. 

Now he stands, this is the day wherein Christ draws near your hearts ; 
if ye will not know, &c. Christ the light of life, of hope, of gloiy, of happi- 
ness will be gone, yoa shall see him no more. He stands now for your an- 
swer, and his postare tells yoa, if he be denied, he is ready to depart. 

Use 1. Information, This observation acquaints ns with several other 
traths, which, as so many corollaries, foUow from it : 

1. The riches of the goodness and compassion of Christ to sinners. Does 
he, though he find the hearts of sinners shnt against him, yet stand and 
knock for admittance ? Oh what riches of mercy are here I It may jnstly 
seem much that the Lord, after sach an afiront, should vouohsafs but a look 
to such sinners ; how much more to come, &c. It is more than such 
wretches could expect, that the Lord should send to us, how much more 
that he should come himself, &c. For what can the Lord expect from us, 
or what advantage can he gain by us ? That he should come, draw near to 
us so full of provocations ; that he should stand, shew himself willing to 
come under our roof; that he should wait to be gracious when grace is con- 
temned ; that he should knock, use all means to gain admis£on, knock so 
long, so loud, so often ! — Oh the riches of his goodness, the wonders of his 
condescension, the greatness of his merey, the infiniteness of his patience t 
What like proceedings do we find^ amongst the sons of men ? The Lord's 
ways are not as our ways. The Lord leaves not himself without a witness ; 
gives clear testimony that he is abundant in longsuffering, not willing that 
sinners should perish, but that they should come to repentance ; that they 
should be as happy as that which is the happiness of heaven, as the pre- 
sence of Christ can make them. 

2. This shews the heinousness of their sin who do not open unto Christ. 
Oh that ye would consider it and be affected with it ! The light of this obser- 
vation discovers it to be loaded with those aggravations that make sin ex- 
ceeding sinful, exceeding grievous. Since Christ stands and knocks, if you 
do not open, you sin against means, against mercy, against knowledge, and 
that wilfully and inexcusably. 

(1.) Against means. Christ comes and knocks ; what means is there that 
he uses not to gain admission ? He knocks by checks of conscience, by 
acts of providence, by mercies and afflictions, by the ministry of the word, 
by the law and by the gospel, by the motions of his Spirit. Here is a 
burden of aggravations in one bundle, able to oppress any soul that has but 
any competent sense of sin. When you open not to Christ thus knocking, 
you sin against conscience, against providence, against mercies, against 
judgments, against law, against gospel, against resolutions and purposes 
raised in you by the Spirit of grace, and against that Holy Spirit itself, 
grieving, opposing, resisting it. What could the Lord have done more to 
you, that he has not done ? as he says of his vineyard. See the issue, 
Isa. V. 5, 6. 

(2.) Against mercy ; mercy in its choice appearances and manifestations 
to the world ; against not only the mercy of God, but the indulgence of 
Christ. What more grievous offence than that which b against love, against 
mercy? 

[1.] Condescending mercy : he stoops so low as to stand at a polluted 
heart. f2.J Preventiog mercy : against Christ drawing near you, coming to 
you, standing at your heart. [8. J Free merey : against Christ, ready, will- 
ing to come in. [4.] Forbearing mercy : Christ waiting to be gradous. 



SiV. m. 20.] INVITATION TO 8INNSBS. 61 

If ever the Lord open jonr eyes io see sin m its own colours, ibis will make 
it appear exceeding siniol. How does the Lord a^^ravate Solompn's sins 
from such a consideration ! 1 Kings zi. 9. Was he angry hecanse he had 
appeared to him twice ? Oh, how do yon provoke him to anger, to whom 
ha has appeared so often, who have so long, so often, hoth heard and seen 
him, seen him standing, heard him knocking I 

(8.) Against knowledge. Yon have heard, yon have heen convinced, that 
Chiist hath both stood and knocked at yonr hearts. If you wonld deny it, 
your own consciences will accuse yon. The providence of God in many 
acts testifies it. The gospel, preached so long amongst you, bears witness 
of it. The Spirit of Christ, Uiat has so long strived with you, brings in this 
evidence. It remains as writ with a pen of iron and point of a diamond, 
writ in great, and large, and lasting dbaracters, in characters of greater, 
larger guilt. If yon open not to Christ, yon sin against all this light ; and 
joa know how near a sin against knowledge borders upon that sin that leads 
irrecoverably to outer darlmess, John iz. 41. 

(4.) Wilfully. Christ comes and stands ; he stands and knocks. Why 
does he not enter ? Why, you will not open. He stands, he is ready to 
take possession ; why is he yet without ? Why, you will not give it him. 
If Christ did not stand, did not knock, you might pretend a better reason 
why ye do not open. But when he stands ready to enter, what can be 
alleged why he is not admitted, but because you will not open ? Oh, me- 
thii^s any sensible heart should tremble to come so near the brink of that 
dreadful place, Heb. zii. 26, 27. 

(5.) Inexcusably. Christ standing and knocking leaves the sinner that 
opens not to him without excuse. ' If I had not come to them,* John xv. 22; 
If Christ had not stood and knocked, your sin had been less ; there had 
been some excuse why you did not admit him. But since he has come so 
often, stood so long, knocked so loud, and yet is not admitted, now there 
remains no more cloak. There is no excuse will be sufficient to cover this 
sin, so great is it. The height and depth is such as you can say nothing, 
can do nothing, to cloak it. 

If a heathen should be asked at the day of judgment, why didst thou not 
open to Christ ? why didst thou not entertain him ? Alas, may he say, I 
never heard of him ; he came not, he stood not, he knocked not at my 
heart ; the gospel never discovered him to me in this posture. Ay 1 the 
heathen have a fair excuse ; the Lord will proceed with them upon some 
other account. Oh, but when the Lord, the Judge of heaven and earth, 
shall turn his speech to thee ! Thou enjoyedst the gospel, thou sawest me 
standing, heardest me knocking at thy heart so many Sabbaths, so many 
years together, why didst thou not open to me ? Why didst thou shut me 
out ? What answer canst thou make ? Surely, then, thy case will be like 
his in the parable. Thou must needs be speechless ; here is not the least 
colour of an excuse for thee. If Christ be not admitted now, nothing will 
be left thee then but a fearful expectation of judgment and fury. Oh con- 
sider it before it be too late I You see the grievousness of the sin ; though 
it seem light now, it will lie heavy one day, and every of these considera- 
tions will lie upon thy soul as a mountain. Oh make haste to prevent it by 
making haste to open to Christ! 

This shews a reason why the Lord's wrath falls heavier upon those that 
enjoy the gospel, those at whose hearts Christ stands and knocks, than upon 
others ; why he makes their plagues wonderfol ; why he appears more ter- 
rible, both in his threatenings and executions, against them than the rest of 
the sons of men. Here is a sufficient plea to justify the Lord's severity. 



62 ghbxst'b 6SA0IOU8 [Bet. IIL 20. 

He does more for them: he Btands and knocks to be admitted by them, and 
they Bhatting him out, it is a righteous thing with the Lordi apon this 
aceoant, to poor more vengeance upon them; 

06;. We see those who live in dmnkenness^ swearing, nncleanness, pio- 
feneness, disobedience, contempt of the gospel and its ministeis, despising 
of holiness, and hereby they shew they shnt ont Christ ; we see Uiem enjoy 
health, peace, plenty, and prosper in tiie world as mach as any. 

Ana. It is trae. God may exempt them from temporal judgments a 
while, for the elect's sake who are amongst them, who have been persnaded 
to open. 

Bat in the mean time he cnrses their.blessings, Mai. ii. 2, Zech. v. Be- 
sides, he sends a plagne into their hearts ; he gives them np to spiritoal 
judgments, blindness of mind, hardness of heart, searedness of conscience, a 
reprobate sense. And these are the greatest plagues on this side hell ; and 
however the sinner be senseless of them, they are the portion, and will be 
of every one that perseveres to shut out Christ. 

Moreover, he gives Satan a commission to load their souls with chains of 
darkness, to make them sure against the judgment of the great day. So 
they lie fettered, and then the furnace of everlasting burnings will be heated 
seven times hotter for them. This is, and will be, the doom of all that con- 
tinue to shut out Christ. 

Use 2. Exhortation. The light of this observation leads us to several 
duties ; it calls for several thmgs from all of us. 

1. Does Christ stand ? And will you sit still in your evil ways, not 
move towards him when he waits at your hearts ? Will you lie down on 
the bed of security, take your rest in carnal enjoyments, wallow in the plea- 
sures of sin and the world, and not stir out of your old posture, your old 
courses ? Is this all the respect Christ must have from you : to sit still 
when he stands, to lie down when he stays for you, to rest yourselves in the 
embraces of the world and your lusts ? Must these be entertained while 
Christ stands without ? Must Christ stay your leisure if he will be ad- 
mitted ? Must he stay till you have done with the world, till you have 
your M of sin ? Is this all you care for Christ ? Have you dealt thus 
with Satan, with the world, with your lusts ? Did they stand and wait so 
long before they had entertainment ? Oh, well were it with sinners if they 
were as averse, as disrespectful of sin, yea, of Satan himself, as they are of 
Christ 1 But oh, what guilt is here, what a wickedness is here in the mean 
time ! Christ shall stand without when these are let in. Oh, will you con- 
tinue in this wickedness ? Will you increase this guilt ? Will you run 
farther off when Christ comes and stands so near you ? Oh he is patient, 
says the wretched heart, though I neglect him a little, and foUow my 
worldly sinful humours ; he will not be gone, he can bear with sinners and 
wait long. Oh the dreadful abuse of Christ's indulgence I Is this all the 
use you make of his patience, to encourage you to let him still stand 
without ? Will you thus provoke the Lord ? Will you thus turn his grace 
into wantonness ? When mercy and patience abounds in Christ, will you 
make your sins superabound ? How can you do this great wickedness, and 
sin against Christ ? Far be it from you thus to requite the Lord. Since 
he stands, cast off sin, cast off the world, cast off every weight that so easily 
besets you, that is so apt to hinder you. Arise, make haste towards 
him! 

2. Does he knock ? Take heed, then, you neglect not his knocking. Will 
you stop your ears that you should not hear him ? Will you busy yourselves 
so in the world, as the noise of your employments shall make you deaf to 



Bit. m. 20.j intitation to sinnsbb. 68 

Christ's knock ? Or, if yoa hear it, will yoa torn aside to sneh cares, 
ihonghts, delights, as shall make yoa forget it, regardless of it ? Beware 
of this, if either Christ or your soids be dear to yoa. 

Take care yoa neglect not, when Christ knocks by conscience, of refhsing 
Christ, of going on in sin against checks of conscience. If yon do, and per- 
flOTere so doing, one of these will follow : yoor conscience will either be 
woonded or seared. One of these yoa may expect. The Lord can send a 
hell into the conscience, and set that sool a-fire that sbats him oat. We 
have sad instances of it, and for what, hot going against conscience ? Or 
else the Lord will give thee ap to a seared conscience. That conscience that 
will be senseless, i^all be senseless. That will be Christ's sentence, < He 
that is nnjast, let him be so ;' he that is senseless, let him be so : so with- 
oat sense, as if seared with a hot iron, 1 Tim. iv. 2. As Christ has his 
seal whereby he marks his people, 2 Tim. ii. 19, so Satan has his ; and 
those that are thas seared, the Lord gives them over to Satan. He hereby 
brands them, marks them for his own. Beware year disregard of Christ's 
knocking by conscience ; end not thas. 

Neglect not Christ's knocking by providence, especially by mercies* 
These are as sweet-smelling myrrh, which he leaves npon the handles of the 
lock, as the sponse expresses it. Cant. v. 5. If ye wiU not regard when 
Christ knocks by the hand of mercy, yoa will provoke him to take his rod, 
his rod of iron : a knock with this may break yoa to pieces, Ps. ii. 

Neglect not Christ knocking by afflictions. If Christ enter not, after pro- 
mises, reeolntions, either yoa wiU provoke the Lord to change his rod into 
one more weighty, more smarting, and to doable his strokes, and to panish 
yet seven times more, as he threatens, and make yoar plagues wonderful ; 
or else to give yon over as desperate, and to say. He will afflict no more, 
he will Imock no more. And tiioagh blinded sinners, not acquainted with 
the Lord's paths, think that a good condition to be freed from affliction, yet 
is there scarce any dispensation that speaks more wrath than when the Lord 
says, as Isa. i. 6, ' Why should ye be smitten any more ?' It is as if a father, 
after all means used to reclaim a rebellious son prove ineffectual, should 
resolve to trouble himself no more with him, should say, He regards not 
me, &c. Let him take his course, let him run on till he comes to the 
gallows. How can a man testify more anger than thus ? Why thus the 
Lord, as the extremity of his indignation : Hosea iv. 14, ' I will not punish 
your daughters,' &c. 

Especially, neglect not Christ when he knocks by the word. If the 
sound of the gospel move you not, there is littie hope for you. If you 
neglect this, expect that one day Christ will as much neglect you, 
Prov. i. 24, 88. 

Neglect not Christ's knockings by his Spirit. These motions are Christ's 
messengers ; they are sent to prepare his way, to try what entertainment the 
Master may expect. If you resist, suppress, quench, choke these, Christ 
will look for no better at your hands, if himself were in your power. When 
men look upon Christ's message by his Spirit, as Elisha did upon the king of 
Israel, and use these motions as he did the messenger, how, think yon, does 
he resent it? 2 Kings vi. 82. If, when Christ's messengers come, these 
motions of the Spirit, ye do give order to shut the door, take care to hold 
them fast at the door, and for this reason, because the sound of his Master's 
feet, Ac. ; if you shut out the harbingers, and use them so coarsely, Christ 
knows what himself may expect, he will nqt trouble you with his company. 
Take heed this be not the issue of your quenching motions, suppressing 
indinafcionsy sufGaring resolutions to vanish. If yon use his harbingers, those 



64 ohbist's obacious [Rev. m. 20. 

that bespeak his entertainmdnt, he may interpret it thus, it is because the 
Bound of my master's feet, &o. Oh hovr will this provoke Christ ! As joa 
would not be found quenchers of the Spirit, resistors of the Holy Ghost, take 
heed of neglecting, suppressing these motions of the Spirit 

8. Does he stand and knock ? Oh make haste to open to him. I shall 
urge this more largely when the text leads me directly to it. Now a 
word of it briefly. Why does he stand and knock, but that he may be 
admitted ? Will you still shut him out ? Will you still frustrate the gracious 
intention of Christ ? Will you do your endeavour to make him come short 
of his end ? Shall he stand so loug, shall he kupck so much in vain ? Shall 
all his patience, all his condescensions be in vain, except it be to render you 
more miserable, to vindicate the righteousness of his wrath in destroying you, 
and to leave you withoat excuse in the great day of account ? Christ will 
secure his glory ; he will take care it be not in vain to him, whatever you 
may render it to your own souls. 

If the issue of his patience and longsuffenDg be not the glory of his 
mercy, in making you happy with his presence, it must be the glory of his 
justice in making you miserable, by departing from you. And wiU you pro- 
voke him to depart ? Shall sin and the world be dearer to you than Christ ? 
Mast Christ be excluded, that these may still have entertainment? Oh 
what horrible unkindness is this to Christ, what cruelty to your souls 1 Heaven 
and earth may be astonished at it, if hardened hearts, if careless sinners 
will not ; and to these the Lord appeals, Jer. ii. 12, 18. You hereby for- 
sake Christ, the fountain of living waters, &c., joy, comfort, peace, glory. 
You forsake the fountain ; and when the spring of all would place itself in 
your hearts, you shut it out. This is one great evil : and withal you hew 
cisterns ; you prefer the cistern before the fountain, earth before heaven, sin 
before Christ ; broken cisterns before the eternal fountain; cisterns that will 
hold no water all, before the fountain that flows everlastingly with waters of 
life. If you will not consider this, if you will not be afraid of such a dread- 
ful evil, if you will not be astonished at it, heaven and earth may be asto- 
nished, and greatly afraid, to see their great Creator set at nought by a 
wretched man. They may be horribly afraid, lest a provocation of this 
nature should move the Lord nqt only to destroy man, but the whole crea- 
tion ; and in his just wrath turn heaven and earth, and all wretched man 
has benefit by, into confasion and nothing. If man will be so senseless as 
not to consider this, the senseless creatures will rise up in judgment and 
condemn him. If sinnera will make no answer, take no notice of Christ 
standing, knocking at their hearts, the dumb creatures will find a mouth to 
justify God, when he sends him to eternal ruin, when he casts him into ever- 
Listing burnings. 

Oh consider this I Let the wonderful patience of Christ in standing, let 
the gracious importunity of Christ in knocking, lead you to repent, lead you 
to the door, persuade you to open. The Lord makes use of the wonderful 
strangeness of his condescension as a motive, and oh that it might prove a 
powerful motive to open to him, Jer. xxxi. See how his bowels yearn to 
wretched sinners; and suppose him, while he stands at thy heart, to express 
himself as he does to Epluaim, ver. 20 ; and then hear him expostulating, 
wondering at thy delay to open to him, ver. 22 ; and then consider what a 
motive he adds to enforce thee to open. ' For the Lord hath,* &c. That Christ 
should stand and knock, that Christ should seek to thee, it is a new thing, a 
thing so strange and wonderful, as the like is seldom seen on the earth. It is 
as it' a woman should o£fer love lib a man. UIDil ambit^ does solicit, does 
woo, does seek love, when she should be sought to ; forgets herself her sex. 



BkY, in. 20.] INVITATION TO 8INNXBS. 65 

her condition, against all castom, against all nations on earth. Thns fax 
does the Lord stoop, thus strangely does Christ condescend, when he comes 
and offers love to sinners. It is as if a woman shoald compass, &c. ; it is 
he that should be sought to, yet he seeks to thee. It is his love that men 
and angels should desire above life ; yet he offers love when it is not desired. 
He seems to forget himself (if we may so say) when he so strangely con- 
descends to seek to sinners, to stand and knock at their hearts. This is a 
new thing, a wonderful thing ; and since his love herein is so strange, so 
admirable, it should be a strong motive to sinners to entertain it. Oh how 
long wilt thou go about, backsliding sinner? How long shall Christ 
stand and knock, before he be regarded ? When wilt thou open to him, 
who has stooped below himself to come to thee ? Bemember, as his con- 
descension is strange and wonderful in seeking admission, so his indignation 
will be strange and wonderful if thou dost not open. Since Christ comes 
and stands, make haste to open. 

So we pass from the positive proposition, the first part, to the conditional 
promise, the second part of the text. Herein consider both its form and 
matter. 

1. The form. It is propounded conditionally. Christ's presence and 
communion with him is offered upon condition. 

2. As to the matter of it. It consists, as do all hypothetical propositions, 
of two parts ; the antecedent and the consequent. In 

(1.) The consequent, we have the things promised. These are two; 
[1.] Christ's entrance, < I will come in ;' [2.J His entertainment, and that 
is mutual. He will entertain the soul, and will accept of the entertainment 
which he enables the soul to provide for him : ' and will sup with him, and 
he with me.' 

(2.) In the antecedent, we have the conditions upon which these things 
are; promised, and these are two: [1.] Hearing, * If any man hear my 
voice ;' [2.] Opening, ' and open the door.' Of these in order. 

1. From the form of the proposal, in that these things are promised con- 
ditionally, take this 

Oh$. Some gospel promises are conditional. Not only promises of out- 
ward blessings, common mercies, but promises of spiritual, special, and 
distinguishing mercies. Not only promises of the law, which belong to the 
covenant of works, but promises of the gospel, special branches and articles 
of the covenant of grace. Such is this in the text, a promise of Christ, of 
the gospel, of spiritual and special mercies, of the presence of Christ and 
communion with him. These are offered conditionally ; and the promise is 
plainly, expressly, and in terminia conditional. * If,' &c. I shall not insist 
long on this, nor enter into the controversy started in this age, but rather ex- 
plain it in such a way as may prevent mistakes, and leave no room for any 
controversy ; for those who would walk with a right foot in the way of the 
gospel, and prefer truth and peace before contention, must be careful to 
AToid controversy. 

Those things that are annexed to gospel promises in the form of condi- 
tions, they are not conditions in these five respects ; remove but those 
ingredients from them, which indeed the Lord never mixed with them, and 
there need be no scruple at all in granting the promises to be conditional. 
They are not conditions in respect 

(1.) Of merit. When the condition is performed, we do not thereby 
deserve the Lord should bestow the mercy promised. ' When we have done 
ail, we are unprofitable servants.' Such conditions are a popish imagina- 

VOL. n. B 



66 obbibt's OBAdons [Ret. m. 20. 

tion, they never entered into the Lord's thoughts, they are a high dispazage- 
ment to the fireeness of grace, and stain the glory of it. 

(2.) Of dependence. It is not in the will, in the power of man, to per- 
form by his own strength what is annexed to any gospel promise. If he 
that does promise and require did not give strength to perform, neither 
promise nor condition would be performed for ever. He reqnires we 
should hear his voice and open to him, but we can do neither without him ; 
it is he that worketh in us both to will and to do. Conditions depending 
upon man's will and power are the proud inventions of Pelagians ; there is 
no place, no ground for them in the gospel. 

(8.) Of inducement. When that which is annexed to the promise, in 
form of a condition, is performed through the strength of Christ, the Lord 
is not hereby moved, induced hereby, as we are, to accomplish the promise. 
It is inconsistent with his divine perfections to be moved by any thing ab 
extrQf without. Those expressions which seem to intimate our moving of 
God are after the manner of men ; and when we speak properly, they must 
be explained in a way becoming the perfections, the majesty of God. 

(4.) Of uncertainty. Man, when he propounds a condition, is uncertain 
whether or no it will be performed. But there is no such uncertainty with 
God; he knows from eternity who will hear his voice, who will open to him. 
The accomplishment of the promises is not suspended for the uncertainty 
of the condition, as it is amongst men, but for the incapacity of the subject, 
because, till they perform what he requires, they are not capable of what he 
promises. 

(6.) Of obligement. When we perform that which is required in the 
promise, God is not thereby obliged to accomplish the promise, without the 
interposal of pardoning mercy, e. g. when we hear, when we open, this lays 
no engagement upon Christ to enter. Our slowness to open does more dis* 
engage him, more provoke him to depart, than our opening, accompanied 
with such provocation, obliges him to enter. These things I might eaaily 
open and prove at lai^^e, if I thought it seasonable ; but let this suffice at 
present. If yon take not conditions in such a sense as is made up of one or 
all these respects, it casts not the least shadow upon the glory of firee grace 
to grant some promises to be conditional. 

By a condition, understand no more than a necessary antecedent, or a 
duty to which the Lord will enable his people before the performance of his 
promise ; and there need be no scruple, no controversy about the terms, the 
promises may be counted, with safety enough, to be conditional. 

2. And so we pass from the form to the matter of this proposition, and 
in it first take notice of the antecedent, containing the conditions of this 
promise ; the first whereof is hearing Christ's voice, * If any man hear.' 
Here we might observe, that opening depends on hearing, and that men are 
backward to hear Christ's voice ; hence he makes an (/ of it, 'If any man ;' 
as also that Christ not only stands and knocks, but calls at iiie heart, makes 
use of his voice to procure admission. But to waive a particular discourse of 
each of these, we shall comprise the sense and meaning of these words in 
this, and a little insist on it. 

Obs, Those that will have Christ to come into them, must hear his voice. 
It is the means to this end, it is the condition of this blessed privilege, and 
so proposed in the text. 

' Hear, and your souls shall live.' Christ's entering into the soul, is as 
the soul's entering into the body. As that is life to Uie body, so Christ is 
life to the soul, when he enters, unites himself to it, and becomes its life, the 
fountain, the principle of spiritual life. Now the way for Christ to enter is 



Rev. m. 20.] uvyitation to sennebs. 67 

by hearing: ' Hear, and your souls shall live.' Bo Christ eomes not in till 
the heart be open, and it op^s not till it hear the voice of Christ ; so that 
those who will have Christ to come in, must hear his voice. 

Two things explained will make this tmth clear. (1.) What is the voice 
of Christ ? (2.) What is it to hear his voice ? For the 

(1.) Christ's voice is that which yon hear prmcipally in tlie gospel. He 
gives some intimation of his will by conscience, by providence; bat in the 
gospel he speaks ont, there his voice is heard clearly, distinctly, there he 
sp^ks aloud ; particularly, there you hear 

[1.] His voice of c<Hnmand. He exercises hia authority as King and 
Lord of the world, sends out his royal edicts, his commands. And this 
is the sense of them, that sinners would open to him, Isa. Iv. 1 ; come 
and open that the waters of life may flow into your souls, that the spring of 
life, and joy, and happiness may seat itself in your hearts. 

Oh, hot these waters are precious, they cost dear, &c. 

He has left his commands on record in the word, in the Scriptures, and 
he sends his messengers daily to publish them. To disobey him, is to 
affiront him in his highest dignity, in his royal office, to rebel against the 
King of kings, &c. 

ML the commands to believe m Christ, are coounands to open to him ; for 
to beheve in Christ is to receive him, and to receive him is to open to him. 
This is the great command of the gospel, to open to him, John xiv. 1, vi. 
26. Christ, who might exercise his sovereignty, &o., had rather shew it 
by commanding. The whole creation is at the command of Christ ; there 
is not one creature in heaven or earth but punctually obeys him, except 
wretched man only. And wilt thou be one of these rebels, worse than the 
plants and trees that grow at his conmiand, worse than the beasts and birds 
that move at his command? Wilt thou be worse than the beasts that 
perish ? Wilt thou be a rebel especially in this point 7 Wilt thou shut 
oat the King of glory when he commands thee to open to him ? It is no 
great matter he comnumds ; it is but to open. Nor is it any loss to thee 
that he commands ; it is to open to him whose presence will make thee 
happy. Oh that you would hear Christ's voice commanding. This is his 
voice of authority. 

[2.] The voice of Christ threatening. He sets an edge upon his com- 
mand, and that it may not be slighted, enforces it with threatenings. If 
thou wilt not hear him now, and open, he threatens he will not hear thee 
hereafter. Thou wilt find sooner or later a day of distress, when thou wilt 
have need of Christ, at least death is not far off, &c., and judgment is 
approaching. How much soever you neglect it now, you will be glad to call 
to Christ then. Ay ! but if you will not hear him now, he threatena he 
will not hear you then, Prov. i. 27, 28. If you will not open to him on earth, 
he will not open to you in heaven ; if you will shut him out here, he will 
shut you ont there. Time may come when, with the foolish virgins, you 
may knock and cry, * Lord, open to us;' but those that regard him not now 
shall have their doom then, ' Depart from me, I know ye not.' Christ 
would now entertain, ' I will come in and sup,* but if ye shut him out, the 
same thing he denounces to you which he threatened, Luke xiv. 24, ' Not 
one of them shall taste ci my supper.' 

If you win not open to Christ, who loings with him unsearchable riches, 
your debts can never be paid ; justice will seize on you and cast you into 
prison, into outer darkness, till you have paid that which can never be dis- 
charged, till you have paid the uttermost farthing. If you will not admit 
Chriat, who would make you happy with his presence, you shall be punished 



68 ohbist's obaoxoits [Bey. m. 20. 

wiih OTerlasting destraeiion firom the presence of the Lord. If jon will oot 
open to him who brings yon life, ye shali die in your sins, John viii. 24. 
llias the Lord lifts np his voice and threatens sinners, in case they will 
not open to him : Oh that yon would hearken ! If ye will not snffer Christ 
to enter into yonr hearts, ye shall never enter into his rest. This is his 
terrible voice ; it can rend the rocks, and canse the moontains to tremble. 
Oh, be not yon senseless of it 1 

[8.] The voice of Christ promising. This is Christ*8 voice in the latter 
part of the text. There he promises his presence and fellowship with him 
to all that will open to him ; all the joys, the comforts, the bliss, the glory, 
that the presence of Christ can afford, or communion with him. 

The heaven of heavens cannot contain him, he dwells not in temples 
made with hands ; yet if then wilt open, he promises thy heart shall be his 
temple, * I will come in.' 

The presence of Christ is the glory and happiness of all that are happy 
and glorious ; this is it which glorifies the saints, and makes the angels 
blessed, yet this thou shalt have if thou wilt open. 

The presence of Christ is light in darkness, and plenty in want, relief in 
all distresses, comfort in all sad exigencies, life in death, all in all ; yet all 
this thou shalt have, the presence of Christ, and all its blessed attendants, 
if thou wilt hearken unto him and open. 

Communion with Christ is the very heaven of heaven, and that which 
can make a dark habitation on earth to be as a comer of heaven ; but this 
thou shalt have, if thou wilt hear his voice and open. But of this more 
fully when we come to the latter part of the text. This is Christ's still 
voice, the sweet voice of promise ; oh that you would hearken to it ! 

[4.] The voice of persuasion. This is it he counsels, this is it he advises ; 
and he urges it, enforces his counsel with many motives and arguments. 
This is Christ's voice in the verses before the text, ver. 18. 

[6.] The voice of entreaty. He beseeches sinners with a loud voice to 
open. He who commanded heaven and earth to issue out of nothing ; he 
w&o commands the winds and the seas, and they obey him ; he who com- 
manded the apostate angels out of his presence, and shut them up in the 
bottomless pit ; he who commanded the earth to open her nM)nth, and swal- 
low those rebellious sinners, Eorah and his accomplices ; he who could com- 
mand thee immediately into hell, and shut thee up in outer darkness : he 
vouchsafes to beseech thee ; this is his voice, 2 Cor. v. 20. Upon what terms 
an ambassador treats with another state, if by way of threatening, or, which 
is more strange and unusual, if by way of entreaty, it is as if his master did 
it. So it is interpreted by us. Ministers of the gospel are Christ's ambas- 
sadors ; they are sent, employed, authorised by him. He gives them in- 
structions to pray, to beseech sinners, and they do it M^ X^/0roD, ue. 'in 
Christ's stead.' It is as if Christ himself should do it ; it is as if he should 
with his own mouth pray, beseech, entreat you to open to him. When the 
minister comes and entreats you, beseeches, importunes you to abandon 
those sins that keep out Christ, it is as if Christ himself should do it in 
person. 8o it is in our account in embassies amongst men, so it is in 
Christ's account. It will be in vain to say at the day of judgment, I never 
heard Christ use any such language, he never entreated ; the ministers that 
we disregard are but men. Ay, but they are Christ's ambassadors, they 
speak in Christ's stead ; and what they speak according to his instmetions, 
he owns it as though it were spoken by himself, and will accordingly vindi- 
cate the contempt of it and disobedience to it. Yon shall then hear what 
you will not now regard : * He that heareth you, heareth me ; ' * Inasmuch 



Rev. m. 20.] xnyitatxon to sinmxbs. 69 

as joa did it to one of these, jou did it uito me.' It is Christ's Toice yoa 

hear when yon are entreated to open. If yoa will have him enter, yoa 
mast hear. And the wonder of Christ's condescension in stooping so low 
as to b^»eoh you, should be a strong motive to open, or will be a great 
aggTBTation of yonr wickedness if yoa open not. 

[6.J The voice of reproof. This is Christ's voice too, and that which he 
fivqaently makes use of when sinners are so slow, so backward to open to 
him. It is Christ that speaks, Christ the Wisdom of the Father, and 
there freqnently called Wisdom, Prov. i. And that which he speaks is 
reproof: ver. 28, * Tom you at my reproof.' He tdls sinners how they 
offend, what the nature of their offence is, how sinful, how provoking, how 
heavily aggravated, when they refuse to open, when they retain those sins 
that keep out Christ. The Spirit of Christ in the Scriptures abounds 
herein ; take but briefly three or four instances. 

• He shews it is a grievous contempt of Christ, a most unworthy slighting 
and undervaluing of him. The sinner that shuts out Christ (as every one 
does that lives in sin) values him no more than he that sold him for thirty 
pieces of silver. For which of you would not open your door were it but to 
gain thus much ? And yet will not open to Christ I Do ye not clearly 
manifest you think Christ less worth, value him not so much ? A goodly 
price indeed that Christ is prized at by you ! Zech. xi. 12. Hereby you 
abew you value him no more than that wretch that betrayed him ; you value 
him no more than a slave, Exod. zxi. 82. Oh what ground is here for 
reproof I Will you thus set Christ at nought, and shew yourselves as bad 
as Judas ? Why, this is the way you contemn him as you would do a 
fikve, — nay, as one would not do a slave, — ^when you will not open to 
him. 

This is against all your relations, engagements, professions as Christians. 
You call Christ Lord; but what a servant is that who will let his lord 
Btand and knock, and call at the door, but will not stir to open to him 1 
You call him Father ; but what a child is that who shuts his father out of 
doors I Mai. i. 6. While you do thus, whatever you speak of Christ as 
related to him, that you love him, would obey him, are his servants, his 
children, these are but pretences and dissembling words. You shew plainly 
yon are gross hypocrites, whatever you say or tiiink, so long as Clmst is 
shut out. Can any without blushing call Christ his Saviour, while he will 
not open his heart to him ? Do ye really count Christ so ? or does it not 
haehy appear it is a mere pretence? Will any man shut his Saviour 
out of doors ? All your pretences to Christ are but hypocritical till this 
be done. 

Further, this is a preferring the devil and the lusts of your hearts be- 
fore Christ. These, though the vilest evils in earth or hell, have more 
respect, more honour, more service, more obedience from you, than 
Christ. When Satan does but intimate his pleasure by some wicked sug- 
fl^on, forthwith he finds admission ; but though Christ call and cry, 
lift up his voice like a trumpet, conunand, promise, threaten, persuade, 
beseech, reprove, he is shut out When a lust gives but an inkling, 
insinuates by some sly motion, this is instantly, duly entertained, while 
Christ stsnds without. Hera is a great respect shewed to Christ indeed, 
when his mortal, deadly enemies are admitted, entertained, and himself 
refused, rejected I What iniquity, may he say, do ye find in me, that the 
devil, and that which is worse than the devil, your lusts, should be preferred 
before me ? 

Finally, the whole creation may rise up in judgment against such as ex- 



70 chsist's obaoious [Bet. m. 20. 

elude Christ, and may eondemn them* Christ doth whatever he will in 
heaven and earth ; he opens, and no man shnts ; he shuts, and no man 
opens ; he finds no resistance, no opposition, till he come to the heart of 
man. There is not the least creature in the world hut will cast in some- 
thing to make the judgment of that sinner heavier who opens not to Christ, 
to aggravate his condemnation who shuts out Christ. 

To this effect doth Christ reprove the generation with whom he con« 
versed, Mat. xii. 42. If she would come from the uttermost parts of the 
earth to see Solomon, sure if he had come so far to visit her, she would 
with all joy have admitted him. And yet, lo ! a greater than Solomon is here 
excluded. Christ comes not from tiie uttermost parts of the earth, hut 
from the highest heaven ; not to visit the court of some glorious king, hut 
to seek entrance into a wretched defiled heart; and yet is excluded, it 
shuts itself. Here is not the queen of Sheha, hut the King of glory, 
excluded ; not king Solomon, but Solomon's King, is affironted, excluded by 
a wretched sinner, by a sinful heart. For this he reproved the Jews thai, 
for this he reproves you now ; he eomes to his own, and his own receive 
him not : to his own, to those who have most need of him, most reason to 
own him. He comes and owns you, by coming to you when he passes by 
the rest of the world. 'He comes to his own, &c. 

Oh what ground is here for a sharp, a cutting 'reproof ! This is another 
way wherein you may hear Christ's voice. Oh let it not be said, ye would 
have none of my reproof 1 « 

(2.) What by hearing. It includes these six things : 

[l.J Attendance. When he attends diligently to the word preached. 
When he is serious and conscientious ; not as before, customary and care- 
less. When he listens to it as to the great, the eternal concernment of his 
soul. When he desists from those things that have hindered him from 
listening diligently to the word in times past. When Christ's voice puts 
him to a stand* For example: a man riding, running, or otherwise busied, 
hears some voice that concerns him ; he stops his course, stands, and 
listens. Thus, when Christ speaks to the heart of a sinner, if he hear his 
voice to any purpose, it puts him to a stand ; it takes him off from his 
immoderate following tiie world, from his eager pursuit of his lusts ; he 
hushes those cares, thoughts, delights, and that business which made such 
a noise before, as Christ's voice was not heard or not regarded. 

Thus, when Saul heard Christ's voice from heaven, he fell to the earth. 
Acts ix. His former designs were nonplussed. It is true that voice was 
extraordinary ; but whenever Christ's voice is heard, it has some like effect. 
The sinner is stopped in his career ; his mind and heart are at least for the 
present taken off from sm and the world ; he stands and listens. And till 
he be put to such a stand, though he may seem to hear, he hears not 
indeed ; his hearing is to little purpose. He that will open unto Christ 
must thus hear. 

[2.J Belief. He that hears so as to open, believes it is the voice of Christ 
he hears. While he counts the word preached the voice of man, he finds 
many evasions, so as he keeps it off from his heart and conscience. Till he 
believe it is the voice of Christ, he hears as though he heard not ; it is 
to little purpose, to no great effect, leaves small or no impression. But 
when he hears it and hearkens to it, as the voice of Chnst speaking to 
him firom heaven, then, and not till then, he hears so as he is in the 
way to open. The men that were with Saul, they ' heard a voice, but 
saw no man/ ver. 7. They knew not whence it came, nor who it was that 
spoke. But Saul knew it to be Christ's voice : the voice satisfied him of 



RiT. m. 20.] XNyiTATION TO SXNNEB8. 71 

that; and honce the different effect in them and him. Baal opens, embraces 
Ghzisi; we read no snch thing of them. ' It is the voice of my beloved, 
sajB the spouse, Cant. v. 2. If she had not perceived this, she had lain 
still and not opened to him. While yon are filled with conceits that it is 
bat man that speaks, and that he speaks his own thoughts only, and snch 
ft8 prejudice against you, or ill apprehensions of you lead him to ; while 
Satan thus persuades you, he cares not how much you hear. He knows, till 
you hear the word preached as the voice of Christ, your hearing is as good 
as no hearing, you are Deut enough from opening. Till Samuel knew it was 
the Lord's voice, he run the wrong way. 

[8.] Application. If thou wilt hear so as to open, thou must hear Christ^s 
voice as directed to thee in particular. Thou must not put it off to others, 
and say the word met with such a one, it fell foul upon such a man's sin, 
was suitable to his condition ; but bring it home to thy own heart and con- 
science, and hear Christ in the ministry of the word speaking to thee, as if 
he singled thee out and spoke to thee by name. Apply what is delivered 
in general as though thou heardest Christ telling thee, as Nathan did David, 
' Thou art the man,' 2 Sam. zii. 7. It is I Christ intends, it is myself he 
speaks to ; this is my sin, my guilt. It is I that have shut out Christ ; it 
is I that have been so eager on my lusts, so busy in the world to neglect 
Christ He now speaks to me, he now calls upon me to open. Till you 
hear thus, till you thus apply what you hear, you will never open. The 
voice of Christ, till thus applied, gives but an uncertain sound (as the apostle 
in another case) nor will you ever prepare to open. 

[4.] Consideration. Hear it so as your thoughts may work upon it, as 
thou^ ye were always hearing. Christ's voice should have such place in 
your hearts, should be fixed &ere by frequent meditation, serious con- 
sideration of it, as if it were still sounding in your ears. How many 
souls has non-consideration cut short of Christ! When you mind but 
the word while it is preached, it slides away as water Ming on a rock; 
it must stay upon the heart, else it will not open. Remember it when 
you lie down and when you rise up, whatever ye do, wherever you are ; 
let your thoughts represent Christ as still lifting up his voice and calling 
on you to open to him, as that ancient said of the voice of Christ at the 
last day, Ac. What you hear must stay in your thoughts as though ye 
were always hearing, as though the voice of Christ were still in your 
ears, ' Arise and open !' Thus you must hear if you will open. 

[5.] Conviction, If ye will hear so as to open, ye must so hear as to 
be convinced of an absolute necessity of opening. Be convinced that thou 
art lost, undone, cpndenmed, till thou open to Christ. So Christ tells 
Laodicea, ver. 17. And it is the condition of eveiy man till Christ be 
admitted: 'Thou art poor, and blmd, and wretched, and miserable;' if 
death knock before thou open to Christ, there is nothing but hell to be ex- 
pected, nothing but the wrath of God to seize on thy soul, nothing but 
the bottomless pit to open and swallow thee for ever. This conviction, 
which sinners are so backward to admit, which Satan uses all means to 
put off, is the first step to the door. Till the sinner thus hear as to be 
thoroughly convinced of his misery while Christ is excluded, there is no 
hope of opening. 

[6.] Persuasion. Then the sinner admits Christ, when he so hears his 
voice as to be fully persuaded to open to him. The former are but motions 
towards it ; when it comes to this, the heart is open. A sinner's judgment 
may be convinced that he is miserable while Christ is excluded, and yet th6 
win not persuaded to admit him. For the will has three powers : to con- 



72 OHBxsT*s GBioxouB [Bbt. IQ. 20. 

sent, to reinse, to snspend its acts. When the nnderstanding is convinced 
that he is miserahle if ChriBt he not admitted, the will so hi follows the 
nnderstanding as it cannot consent to exclude him, it cannot refhse to admit 
him, yet it may hang in suspense. Bat when it so hears as to he per- 
suaded, it hangs off no longer, hut opens unto Christ. This is the hear- 
ing that Christ calls for, to hear so as to ohey, to listen to Christ's voice 
so as to comply with it ; Heb. iii. 8 : ' To*day if ye will hear my vmee,' 
Ac. When the sinner hears but does not obey, he hears but so as to 
harden his heart ; his heart is stone against Christ ; no passage for him 
through it, no entrance by it. But when he so hears as to be persuaded, 
80 hears Christ's voice as to obey it, to open to him when he calls, then 
he hears so as Christ enters. Thus you see how many ways Christ makes 
his voice audible, and how yoa may hear so as Christ may enter; by which 
the observation is clear. 

Use. Information, This shews the sad condition of many amongst us 
who profess Christ. Many there are who bear the name of Christians, who 
yet shut Christ out of doors, who never opened their hearts unto him. 
Such are they who care not to hear his voice, such are they who are careless 
in hearing it. The light of this truth discovers these to be such as shut out 
Christ. If he enter not but by hearing, then those that will not hear, care 
not how they hear, how seldom, how carelessly, do hereby shew Christ is 
yet without, he never yet came into them. They are not yet under the in- 
fluence of this promise, they are far from the condition of it ; and conse- 
quently without Christ, without life, without hope, without God in the world. 
Particularly, 

1. Those who neglect to hear when Christ speaks, who will not take the 
opportunities to hear his voice, so often as they are offered. A small occa- 
sion will keep them from hearing the word preached ; though Christ speaks 
here, in the ministry of the word, if his voice be to be heurd anywhere in 
the world. Divers there are who think once a day enough (though they 
have but this day once a week), nay, so profane are some, &iey think it too 
much; yet such will think themselves wronged if they be not counted 
Christians. Do they deserve the name of Christians who shut Christ out of 
doors ? Let your consciences judge. And do not they shut out Christ who 
will not so much as hear his voice when he calls upon them to open ? How 
often has Christ, by his unworthy messenger, reproved this sin, this wofnl 
contempt of Christ in this place ! And yet tiie thinness of our assembly is 
a sad testimony the voice of Christ is little r^[arded, the reproof of Christ 
is set at nought. 

Can you shew more contempt of Christ than to refuse to hear him when 
he speaks ? And does he speak more plainly otherwise to the world than 
in the ministry of the word ? What ! not hear a voice from heaven, not 
hear the voice of Christ speaking from heaven ; not hear the voice of Christ 
speaking to you, not hear the voice of Christ calling on you to open to him ! 
8hall Christ stoop so low as to utter his voice in all kind of expressions ? 
Shall he threaten, promise, reprove, complain, yea, entreat vile worms? 
And will they not so much as give him the hearing ? Do ye not a&ont 
Christ enough by shutting him out ? Will you not so much as hear him 
when he beseeches you to let him in ? Oh the wonder of Christ's patience, 
that some remarkable judgment does not cut off such a Christ-contemner ! 
It is a sad complaint he makes, that his report was not believed. More 
grievous may his complaint be, that his report is not so much as heard. 

But it is like many of those whom this concerns are not now in hearing. 
Well, they will not hear Christ now ; but time will come, if reformation 



Bit. ni. 20.] invitation to binnxbs. 78 

prevent it not» when they shall hear Christ speak in another tone. No 
more ' Open nnto me,' no more of that ; bat < Depart from me ; depart, ye 
cursed.' In the mean time this is yoor misery, — ^yon shut oat Christ now, 
and Christ will shat you oat hereafter ; yoa will not hear him now, he will 
not hear you hereafter. Here is misery enoagh for them, and grief enoagh 
for those whom Christ sends to them, — ^that which was the prophet's of old : 
• If ye will not hear,' Ac., Jer. xiii. 17. 

2. For comnetion to those who hear indeed, bat so as it is evident they 
do not open, Christ does not enter. It is not every kind of hearing that 
makes way for Christ's entering, bat that described, that intended. Those, 
therefore, do not open, Christ does not enter, — 

(1.) Who hear carelessly, as tiiongh they heard not, as though it were not 
of Boeh concernment as indeed it is ; who hear castomarily, negligently. 
When Christ enters, the blessing enters ; bat there is a carse herngs over 
those who do the work, &c., Jer. zlviii. 15. If they who are negligent in 
destroying God's enemies are blameworthy, then sare those who are negli- 
gent in saving their own souls are much more so, to which hearing Christ's 
voice is so necessary. 

(2.) Who hear it, but not as the voice of Christ. There is a power, a 
migesty, in the voice of Christ ; and those that hear it as such will hear it 
so, so as they would attend to what is powerful and mi^estic. See how it 
is described Ps. xxix. If you hear it as the voice of the Lord, it will be 
evident by like effects ; it ^bakes, you will tremble at it. If you never so 
heard it, Christ never yet entered. It is such a heart which the Lord 
chooses for his temple, Isa Ixvi. Your hearts are not yet Christ's temple, 
you never had such respect to him as to open to him, if you do not so 
respect his word as to tremble at it. He never had such respect to you as 
to enter, as to take possession of you, if his voice have not been so powerful 
as to make you tremble at it. 

(8.) Who hear it, but apply it not. Christ comes not home to your souls 
tOl the word be brought home to your hearts. While you put it off, you 
shot Christ out ; while you do not apply the word to yourselves, as directed 
to you in particular, Christ comes to your ears, he comes not into your 
hearts. If the word abides not in you, Christ abides not in you, he comes 
Dot there. Now it is so fjEur from abiding, as it has no entrance unless it 
be applied. 

(4.) Who hear, but consider not, make it not their meditation. Where 
Christ Is entertained, he is not contemned. But what contempt is this of 
Uhrist, to oast his word behind your backs, and mind it no longer than 
it is sounding in your ears ! Are not the words of Christ worthy to be 
thought of? Those that shut out the thoughts of his word, so as not 
to make them their meditation, it is plain they shut Christ out of their 
hearts. Shall he lift up his voice to the unworthy sons of men, and 
shall not what he speaks be remembered? Shall it not be laid to heart? 
So for will he be from blessing you with his presence, as he will even ' curse 
yoor blessingB,' Mai. ii. 2. Not only those who refuse to hear, but those 
who hear and lay it not to heart, are under this corse. Their blessings, 
their enjoyments, even the gospel itself, will prove curses to such. That 
is the bitterest curse, which curses our blessings. A blessing turned into 
a curse is the most dreadful curse. Tet this is their portion who lay not 
the word to heart; instead of ei^joying Christ, they inherit the curse. It 
is a cursed heart, ice., a heart that Christ never entered into. Though 
you will not think of his word, Christ will remember. Though yon will 
not find time to meditate on it, Christ will find time to call you to an 



74 ohbist's ORAdouB [Rbt. ni. 20. 

aecotmt for it ; for thas slighting him» not giving entertainment to his 
word in yonr thoughts, yon shut hitn ont of your hearts. 

(5.) Who hear not so as to he conyinoed of their necessity of opening ; 
will not he eonyinced of their sin, their misery, which should -possess them 
with apprehensions of a necessity to open ; wiU not helieve hat they have 
opened already, though the temper of their hearts and coarse of their liyes 
testify against them; shut their ears against that voice which tells them of 
sin and wrath ; think this is the way to he miserable, when it is the first 
step oat of it ; look upon him who would lead them to the sight of their 
miseiy, while they live in sin, and so without Christ, as he did on the pro- 
phet, * Hast thou found me, O mine enemy ? ' judge him uncharitable, no 
friend to them, count him their enemy because he tells them this truth, that 
they are wretched till bom again, miserable while they live in sin, because 
Christ lives not in them. 

When thoughts of sin and misery seize on their hearts, they make not 
use thereof to lead them to Christ, they are not quiet till they have stifled 
them. While you thus shut out conviction, you shut out Christ, Heb. 
xii. 18. This is the property of God*s word, the efficacy of Christ's voice. 
And this effect it must have before you enter into his rest ; as the connec- 
tion with the 11th verse shews, before Christ enter into you to give yoa rest. 
Till this conviction of sin and misery have emptied the heart of high Uionghts, 
good conceits of its natural estate, it is too fuU of them to open, there is no 
room for Christ in such a heart. 

(6.) Who hear not so. as to be persuaded to open ; listen to the voice of 
Christ, but obey it not, comply not with it. This is no hearing, in Scripture 
language. He that obeys not, hears not. So inseparable should these be, 
as one is put for the other. 

Then you hear Christ*s voice to purpose, when you are persuaded to admit 
Christ upon his own terms, so as to thrust out eveiy sin, so as to take his 
yoke, so as to resolve upon all the ways of holiness. Till then you do not 
hearken unto Christ's voice, for these are joined, Ps. Ixxzi. 18. And while 
you thus hearken not to Christ, you reject him, ver. 11. YoQ declare 
hereby you will none of Christ, you shut him out. Christ enters not till 
his voice be thus heard. And if you thus hear it not, it is plain yon have 
not yet opened, Christ has not yet entered. 

Pass we from the first condition, hearing, to the second, opening. * And 
open the door.' Hence take this 

Obs, Those that would have Christ to enter must open to him. It is not 
Christ's ordinary way to come in to sinners as he came to the disciples, when 
the door was shut. No ; he requires us to open if we will have him to 
come in ; the everlasting gates must be lift up, &c., Ps. xxiv. 7, 9. The 
Lord there calls upon fajs people to prepare for the admission of Christ ; 
their hearts are these everlasting gates; not like those of the material 
temple, which endured but for a season, but these are immortal, must endure 
to everlasting ; these must be lift up ; he repeats the command. And this 
repetition denotes two things, as we learn, Gen. xli. 82 ; it was doubled for 
the certainty, the celerity of it. It signifies the like here, certainty on 
Christ's part ; he will surely enter if admission be granted. Celerity on our 
part, we must speedily open that the King of glory may enter. 

Quest. But what is it to open the door ? In what manner must we open ? 
These explained, the truth will be clear. For the 

1. Take it in these severals. 

(1.) He that will open must come to the door ; no opening at a distance. 



Rev. in. 20.] inyitation to sinnebs. 75 

All by nature are far from opening. If ye will lift up these gates, ye mnst 
eome to them. 

They, then, are far from opening, who lie down secnrely in their natural 
eondition ; who are at rest there, and cry Peace, peace to themselves, what- 
ever the word say to the contrary ; who are asleep in a sinfdl state, and 
there dream with Laodicea, that tiiey are rich, &c. This was her condition 
when Christ hero calls upon her to open ; and it is the condition of all men 
by natore till the voice of Christ awaken them. They say, as those, Jer. 
ii. 81, ' We are lords,' &e. These are far from coming to the door ; this 
is not the way to open. 

Those also that sit in the seat of wickedness, fix themselves in theur evil 
vays/ will not be removed out of them ; will not leave intemperance, world* 
Uness, profaneness, swearing ; neither mercies nor judgments, neither pro- 
mises nor threatenings, neither commands nor entreaties, neither Christ's 
rod nor his word will make them rise out of sin ; they sit still, they are far 
from opening. 

Those also, who, when they are roused, awakened, and seem to be in a 
fiiir way of coming to open, instead of coming forward, go backward, run 
SDother way. Such are those, who, having some sense of sin and misery, 
some trouble of mind, some disquietment of conscience, instead of coming 
to open to Christ, turn aside to the world, or run to their merry companions, 
or quiet their hearts with some outward comfort, or build up some unsound 
peace upon unsafd grounds. So their latter end is worse than the beginning. 
They ran well at first, what hindered them ? What turned them backward ? 
These are fruiher from opening than before : they run frurther fiK)m the 
door instead of coming to it. 

Those that come but iialf way. Such are those who, having got some 
knowledge of Christ, of gospel truths, and having taken up a profession of 
Christ, and performing some outward duties, such as may quiet thdir con- 
sdenees, and get the repute of Christians, they set up their rest here. Oh, 
but you must go further, else you will never come at the door, never open to 
Chnst. This is but, with Agrippa, to be almost persuaded to be a Christian. 
Yon are yet a great way from the door ; you must come to it if you will open. 

(2.) He that will open must take away the bars, remove those bolts which 
make fast the door. No gate in the world can be so bolted, so blocked up, 
as a sinner's heart is against Christ. Satan is the porter, the strong man 
armed, he keeps the door. There is a Cerberus in every man's heart ; he 
mnst be removed, cast out, else no opening. 

Then there is the world, that blocks up the door ; it is as a rampart of 
earth cast up against it to secure it. Ton must make your way through 
this, turn it aside, that you may come to open to Christ. The thoughts, 
cares, delights, desires, love of the world and the things of it, how do they 
block up the way ! These mnst be digged through, cast oif, else no open- 
ing, no passage to Christ or for him. 

Then there is the flesh and all the lusts of it, every one a strong bolt to 
make the heart fiurt against Christ. A worldly lust, or proud, or unclean, 
or intemperate, or revengefnl ; any one of these, or those many more than 
can be numbered, is enough to keep the heart shut. Each of these must be 
plucked out of the heart ^ it open, if Christ enter. 

Then there is blindness of mind, ignorance, spiritual darkness. This is a 
great security to the door; the sinner cannot find it, and so he is not like to 
open. He that walks in darkness knows not whither he goes. 

Then there is hardness of heart, a heart of stone, as it is called. This is 
a stone wall raised against the door to strengthen it. This rock must be 



76 0HBX8T*S OIUCI0U8 [BsT. IIL 20. 

divided, ihia stony temper magt be dissolTed if Christ enter. The heart of 
stone that has so long oontinned in thy flesh, that has so long related tha 
word, the Spirit, it must be broken that Christ may enter. 

Then, to mention no more, there is self-snfficiency, self-dependenoe, self- 
confidence, self-conceitedness, imaginations and conceits of his good name, 
good meanings, honest dealings, religions performances; the heart is so 
filled with these, there is no room to open, no room for Christ to enter. 
The heart must be emptied of these, they mnst be whipped oat, before he 
make thy heart his temple. This coarse Christ takes with Laodioea that 
she may open. Whatever thoa thinkest, thoa, &c. These imaginations are 
strongholds which make sore the passage against Christ; these most be 
battered, cast down, and the heart laid low in his own thoaghts. Here is 
need of ordnance to make a breach, here is need of those weapons which are 
mighty throagh God, 2 Cor. x. 4. All these bolts and impedimenta that 
block np the way mast be removed, &c. 

(8.) He that will open, mast pat to his hand and lift np the latch : there 
mast be the hand of faith ; this is the essence of the act we speak of. To 
open, is to be willing to admit Christ npon his own terms ; to consent to re- 
ceive Christ, &c. What those terms are, I have shewed heretofore. 

Obj. Bat it appears by the premises, that sinners of themselves are not 
able to open, the heart is too fast shat. There are so many difficulties, 
so mach opposition from within and without, that it exceeds a natural man's 
power, especially since he is without strength, without spiritual life, not 
only unable to do this, but to will it. And therefore it seems strange the 
Lord should make this the condition of a promise, that he should call upon 
men to do that which they cannot do. Why does the Lord call upon sin* 
ners to open, who of themselves cannot open ? This seems strange and to 
no purpose. 

Am, 1. Sinners were once able, but they have disabled themselTes; they 
had power, but have wilfally lost it. The Lord enabled man in his ciea- 
tion to hear his voice and obey it. We all had power in Adam to obey 
Christ's voice, but in him we sinned that power away. Though we 
have lost power to obey, no reason to think God should lose his power to 
command. The proceedings amongst men makes this apparent : if you en- 
trust a man with a sum of money, and he go and spend it in gaming, 
drinking, and unwarrantable courses ; will you not, therefore, think it rea- 
sonable to demand it of him ? Will you lose power to ask what he owes ye, 
because he has prodigally spent it ? Shall it be thus amongst men, and is 
not the Lord as righteous in this proceeding ? He entrusted us with power 
to do what he requires, we have sinned it away ; no such prodigals aa sin- 
ners. But shall this hinder the Lord from demanding what is dae ? No ; 
nothing more reasonable, nothing more righteous ; the Lord has many wise 
and holy ends in thus proceeding. 

It may be said, the case is not alike, for he, of whom the debt may be 
lawfully demanded, did willingly and deliberately impend the money entrusted 
with him ; but the sin whereby our first parents lost the power which 
we want, was not actually consented to by us, for we were not then in 
being. 

I answer, A loss or penalty may jasUy and reasonably fiall upon those who 
never actnally consented to the fault for which it was incurred, nor were in 
being when it was committed. For instance, a man has an estate given on 
these terms, that if he be faithful to the donor, he and his heirs bIhaII enjoy 
it for ever ; but if he prove treacherous, he and his posterity shall lose it in 
all generations. He proves treacherous, and so is deprived of it, and his 



BsY. m. 20.] nmTATXON to sinnbbs. 77 

posterity in following ages have no benefit by it ; yet the proceeding is jnst 
and reasonable in the sense of all the world. 

Am, 2. The word of Christ is operative. He many times empowers his 
word to effect that which he calls for : not only demands this, but conveys 
a power with his word enabling sinners to perform what he demands. He 
said, * Let there be light, and tiiere was light ;' he ' sent forth his word and 
healed them ;' he ' works all things by the word of his power.' Yon think 
it in vain to call npon the dead, but if yon conld convey a power along with 
yonr voice to quicken them, it would not be in vain so to speak. Thus did 
Christ : he speaks to lAzarus who was dead, and had bun some days in the 
f^ve, * Lazarus, come forth ;' but there was a secret power accompanied 
ihe voice which made it effectual ; he spake, and it was done. He says to 
dry bones. Live ; but there is a quickening power in his word, and, therefore, 
though he speak to the dead, he speaks to purpose ; he speaks so as to 
make the dead both hear and live. The dead shall hear, &c., John v. 25, 
therefore you need not wonder that Christ calls upon sinners to do that 
which of themselves they cannot, because he has a power to send along 
with the word, when it pleases him, to enable them to do what he calls for, 
though as to their own power it be impossible. You need not wonder why 
Christ calls sinners to open, whenas they cannot do it ; the word of his power, 
by which he calls for this, will enable them to open. He does that by such 
exhortations which he exhorts to ; he puts forth his power with his word, 
when he pleases, and his word, so accompanied, whoever it be spoken to, 
never returns in vain. 

When the Lord intends to enter into the heart of a sinner, he calls upon 
him to open in the ministry of the word ; for he deals with us as with rea- 
sonable creatures, by way of persuasion, exhortation, and argument. He 
not only speaks to him, calls on him by the voice of man, but he puts forth 
therewith the power of God: the voice we hear, the power we see not. 

This is the Lord's way, to speak to our ears, but therewith to convey a 
power to the heart, that he that hears may open. Such calling on us, when 
it is thos empowered, is to purpose, though sinners that hear it be most 
impotent. 

Ans, 8. The Lord may call upon them to open who are not able, that 
they may go to him to make them able. Though the Lord do not always 
accompany the word with a converting power, yet if he thereby convince 
the sinner of his own weakness, it is not to no purpose ; if it make sensible, 
as he, * Lord, help my unbelief;' if he be brought to this. Da, dominef qmd 
jube$j etjube quid vis. 

It is just with the Lord to condemn men for not doing that which they 
have lost the power to do, because they will not be persuaded but they are 
able enough, and yet endeavour not, neglect him who should enable them. 
Are not these the thoughts of many hearts : Oh we can open to Christ when 
we please ; and therefore put it off till hereafter, neglect the means, think 
not of going to Christ for strength ? What more reasonable than to call 
on a man to do that which, being his duty, he thinks himself able enough 
to do? 

Now if this be but the issue of those exhortations, to ' hide pride from 
man,' to bring men to a sense of their own wretched impotency ; if it stir 
them up but to try what they can do, that so, having experience of their 
own weakness, they may go to Christ for strength ; if it bring a sinner to 
know and feel, and say, I am guilty of shutting out Christ, and yet how 
miserable am I without him ! And though life and death lie on it, I cannot 
open. Oh if Christ pity me not, if he break not open this stony heart, so 



78 CHBI8T*8 OBAOIOU8 [Eb¥. III. 20. 

&8i closed against him, I shall shnt him out, and be shut ont from him for 
eyer. If they be but thus far efiectoal, thej are not in vain. They tend 
to lay men low, and shew the freeness of grace, and discover the neoessity 
of it. The promoting of these ends jostify such means, snch exhortations 
which tend hereto. 

Ans. 4. Sinners may do more than they nse to do, than they are willing 
to do, and tiierefore there is reason to call npon them* They cannot <^wn; 
thongh they can do nothing spiritually that tends thereto, yet in a natoal 
and moral way they may do much more than we see done by any of them. 
Spiritual good is above the power of natnre, without Christ no snch thing 
can be done ; bat that which is morally good they may do, and that niiieh 
looks towards opening, though it do not reach it. 

They cannot subdue the corruption of nature, nor of themselves crudff 
the flesh, &e. ; but they can avoid the outward acts of gross sins. Mere 
moral men, we see, can do it, without the power of higher principles. 

They cannot free themselves from the miseries into which sin has plunged 
them ; but they can assent to a plun word discovering their misery, and 
consider and tlunk of it as they do of other things which are of consequence. 

They cannot enlighten their own darkened minds, nor mollify their hard- 
ened hearts; but tiiey can place themselves in the way where the light 
shines, and where mollifying influences are wont to fidl, uid where the Sun 
of righteousness has appointed to rise. 

They cannot meditate, nor read, nor pray, nor hear spiritually; but they 
can attend the ordinances, as they do any other ordinary bufflnesB which 
concerns them. 

They cannot convey a healing virtue into the waters of the sanotuaiy, nor 
put themselves in when the waters are troubled, no more than the impotent 
man that lay at the pool of Bethesda could do it ; but they can wait at the 
pool, and there they are in the way where Jesus may meet them and core 
their impotency, how long soever they have laboured under it. 

They cannot command a gale of wind ; but they can put the vessel into 
'the channel, and spread their sails, that they may be ready to take the 
advantage of a spiritual gale, whenever it shall please the Spirit of Christ to 
blow. 

It seems veiy hard, and they would make advantage of it, who over- 
magnify the power of nature to the prejudice of the grace of Christ, that the 
Lord should condemn men for not doing that which they have no powtf to 
do. But I take it for an undoubted truth, that amongst those who «re in a 
capacity to use the means, he never condemns any who really do what they 
can to be saved ; none perish who do their utmost to avoid condemnation. 
Amongst the most zealous asserters of free grace, I find none that qaeatioa 
it. None who shall be found at Christ's left hand at the last day, vrill be 
able to say truly. Lord, I used all the power that I had to avoid the miseiy, 
and prevent that dreadfril sentence. It may seem harsh that any should 
peri^ for not opening to Christ when they were not able to open ; but there 
are none perish who do all they can to open to him. Thongh for the wise 
and holy ends mentioned, he may require what sinners have disabled them- 
selves to perform, yet he condemns no man but such as neglect what they 
are able to do. 

Obj, But may not the difficulty propounded about Christ's calling on 
those to open who have no power to open be better satisfied by granting 
that the Lord vouchsafes sufficient grace to all men, as the patrons of free 
will do? 

Am. To grant that the Lord vouchsafes sufficient grace for the salvation 



RiV. m. 20.] INVITATION TO 8INNSBS. 79 

of an and ever; man, is both agaiiuit Scriptore and the experience of the 
world in all ages. For divers parts of the world do not now, nor never did, 
eiyoy the gospel ; and what grace can there be sufficient for salvation with- 
out the gospel ? Bat we grant that Christ does vouchsafe snch sufficient 
grace, even to many of those who never open to him, as is both sufficient to 
remove the difficulty, and to shew that we are unjustly charged for too much 
straitening and contracting the grace of God. For, 

(1.) We grant that the Lord vouchsafes all more grace, i. e, more common 
assistance, than ever they make use of. He enables them to do much more 
towards opening to Christ, and in order to their salvation, than they are wont 
to use, or willing to improve ; and thereby he is justified in condemning 
those who open not to Christ, because they are able to do more towards it 
than they will do ; and thereby his calliDg on them to open is justified, be- 
cause they can do more in order to it than they are willing to do. If a man 
cannot pay aU his debt, yet if he can do someUiing towards it, it is just and 
reasonable to call upon him for it. 

(2.) We grant that the Lord vouchsafes to those who ei^oy the gospel, 
and to many of those who never open to Christ, all that sidficient grace 
which the patrons of free will contend for, and more than that to many. 
For all the grace which they are for, is only that which they call suasive ; 
t. 0, the proposal of such things in the gospel as have the force of arguments 
and motives, and are apt to persuade those who hear them. For this we 
acknowledge, and also some illumination of the understanding, convictions 
of sin and misery, some common motions of the Spirit exciting the will to 
yield to Christ for freedom from this misery. This is all, if not more, than 
their suasive grace amounts to ; and all this we grant is vouchsafed to many 
that never open. But we say more is needful, and is vouchsafed to aU that 
open indeed. So that we do not straiten the grace of God, we are not for 
1^ of it than they; but we are for all theirs, and more too. 

(8.) We grant that the Lord vouchsafes, even to many who perish, grace 
sufficient to make their salvation probable, and their condition hopeful. 
And this is aU the grace that they pretend to, such as makes the salvation 
of the best only probable and hopeful ; they are for no grace, at least ordi- 
narily, that makes the salvation of any certain. 

For when grace is offered to the soul, they say such is the nature of the 
will, that it may either accept or refuse it, and so it is uncertain whether it 
may yield or not till the event shew it ; for the will (by their principles) has 
still power to resist when the grace of God has done what it can. And if it 
yield to the power of grace to-day, yet it may resist it to-morrow ; if it 
should receive it this hour, yet it may expel it or fall from it the next hour. 
And the Lord, as they hold, never vouchsafes so much grace, in an ordinary 
way, as will make the perseverance of any certain, and so never enough to 
nud[e the salvation of any certain. 

But we hold that the Lord disposes his grace so as to make both conver- 
sion and perseverance certain ; and so as to make salvation not only pro- 
bable or hopeful, but also certain to his chosen, and probable to others. So 
that still we are not ii^jurious to the grace of God by straitening it, but are 
lor as much and more of it than they. And therefore, if the grace which 
they are for be sufficient to justify the urging of those exhortations, then will 
that which we are for as much, or more, justify, and make them appear as 
eridently reasonable, if not more. 

U$e 1. Bsproof. Here is a just reproof for those who open not to Christ, 
and those that open deceitfully. 

1. Those that open not, that keep their hearts shut against him. Oh 



80 chbist's OBA0IOU8 [BsY. m. 20. 

that Christ should eome, and stand, and knock, and call at the hearts of 
sinners ; that he shonld condescend to come, and be so patient as to 
stand, and be so gracions as to knock, and be so importunate as to call ; 
.nse all language, all importunity; that be should command, threaten, 
promise, beseech, exhort, complain : and yet be disobeyed, slighted, dis- 
regarded, denied, rejected 1 Oh that sinners should thus sin against Christ, 
thus sin against their own souls; that their hearts should be thus fast 
shut against Christ, when they are set wide open for sin and for the world ; 
that the happiness of ei^joying Christ, the comforts of communion with him, 
should be thus set at nought ; that Christ*s presence, which he here offers, 
should be refused, when all enjoyments without him tend but to make you 
more miserable ; that fellowship with Christ, which he here promises, 
should be rejected, when aU things else, without this, tend but to bring on 
that woful fellowship which disobedient, gainsaying sinners shall haye with 
the devil and his angels I 

But who are those that open not to Christ ? Far be it from me to do 
this wickedness, will most be ready to say. Something I must answer to 
this, that the reproof may come home, that I may not speak to the air. I 
will shew yon who they are who open not. 

(1.) Those who are not at home when Christ knocks ; whose minds and 
hearts are abroad ; their thoughts, affections, inclinations employed about 
the world and outward affiurs; who enter not into their own hearts, to 
consider seriously, frequently, effectually, what the condition of their souls 
is, and to provide accordingly for their eternal state ; who have no mind, no 
heart to such thoughts, to such employments as most concern their souls, 
can put these off till hereafter, or think of them so slightly, as though they 
were of less concernment than worldly things. A sad thought it is, that men 
who believe they have souls, and beUeve that they shall be happy or miser- 
able to eternity, according as they are provided for in this little time, should 
spend nothing, or so very little of this time in thinking of, in providing for 
eternity ; should let the world, and things of less moment, carry them so 
far, so much from that which most nearly concerns them ; should be such 
strangers to their soul's condition, and so little acquainted with their own 
hearts, and so little employed about that which is within them, that their 
estate, their livelihood, Uieir bodies, what they shall eat, &c., should be more 
minded than their souls. Sure these men are not come to themselves, they 
are a great way from home, and so not like to open. 

(2.) When Christ's voice is not heard. These you see are joined in the 
text : * If any hear my voice.' He that will not hear will not open. Ay, but 
do we not hear ? Truly there are too many that will not do thus much, as 
give outward attendance to the voice of Christ in the ministry of the word. 
The practice of such proclaims to the world that they shut out Christ with 
a high hand. But further, for those who are not so impudently wicked, 
you must know this, the hearing with the ear only is no evidence that you 
open. Hearing is no hearing in Christ's account, except the hearing of the 
ear be joined with a compliance of the heart. Non asm, et inutUiler esse, 
pro paribia habentur. To hear, and hear unprofitably, to hear and not 
obey, is no hearing in the sense of the text. You may hear so long enough 
before you open. If you hear Christ reproving, and be not convinced ; hear 
him promising, and be not affected ; hear him threaten, and tremble not ; 
hear him command, and obey not; hear him exhort, and are not persuaded : 
you do not hear so as to open, yon will never open till you hear otherwise. 
If jou put off convictions, slight promises, evade threatenings, do what he 
forbids, neglect what he commands in the mmistry of the word ; if joa 



Rev. in. 20.] invitation to sinnsbs. 81 * 

eontinne the same men for all yonr hearing, do neither more nor less, no more 
of what is pressed as yonr duty, no less of what is forbidden as yonr sin, 
are no mora affected, reformed, no more careful of yonr sonls, no more con- 
leientioiis in keeping yonr hesrts, ordering yonr ways, serving the Lord in 
jour fiimilies, minding him in yonr aSiEurs ; if thy hearing be to no more 
effect than this, thou art the man that shnts ont Christ. 

The word of Christ is his messenger ; he sends it to prepare the way of 
the Lord, to make his paths straight, as it is said of John Baptist, Mat. iii. 1, 
that he may come into his temple, that he may enter into the heart of a 
Burner, and make it his temple. Now, if the word prevail not, if Christ's 
messengtr be shnt ont, he expects no better entertainment; when his voice 
is not heard, himself is shnt ont. 

(8.) Those who tiiink it an easy matter to open to Christ; either imagine 
they have already opened, though they never perceived it, though it be not 
diseeraible either in their hearts or lives, or else put it off till hereafter, to 
do it at their leisure, as though it were in their power to open when they 
list. How ordinary is it for men to think that it is easy to repent and 
believe 1 The two great hinges npon which the door moves when it opens 
to Christ, they make no great matter of them. 

As for faith, they thiiSc they did believe ever since they can remember, 
ever since they had any knowledge of Christ. 

For repentance. They defer it till old age or sickness. Do they not 
make it an easy matter to repent, who think they may do it when they 
please ; or think it enough to be a little sorry for sinning, and ask pardon 
for it? 

Alasl those men are ftr from opening, who do not so much as know what 
it is to open. They are not acquamted with the desperate wickedness of 
their own hearts ; tiiey take no notice of the stone that is in their hearts, 
and how they are by nature obstinately hardened against the admission of 
Christ. They never were convinced of the necessity of Christ, and of an 
ahnighty power to make way for his entertainment. They never had experi- 
ence of the mighty workings of Christ in their hearts, which they are well 
acquainted with who have opened to him. They hereby declare tiiey never 
jet did so much as try to open, so far are they from having opened. 

(4.) Those who are under ^e conunand and the dominion of sin. Where 
sin reigns, Christ is excluded. While sin commands, Christ will have no 
admission. Those that are under the power of sin are under the power of 
Satan, for he * rules in the children of disobedience,' Eph. ii. There the 
strong man armed keeps the house, and that is evidence enough a stronger 
than he is not yet come. Where sin and Satan have possession, so as to 
reign, they block up the door against Christ. Till the covenant with death 
and hell be dissolved, there can be no consent to entertain Christ. But those 
that are under the donunion of sm are in league with heU and death, there 
is a strong eonspiraoy against Christ to keep him out. 

But where, in whom, does sin reign ? Why, where it is not mortified, 
snbdned. Where it is obeyed in the lusts thereof. When it says, Go, and 
the sinner goes; Come, and he comes; Do this, and he doth it. He is under 
the dominion of sin, who lives in the practice of sin, drunkenness, unelean- 
ness, worldliness, profiming of the Sabbath, neglect of the word and ordi- 
nanoes, public. or private. The Scripture is clear in this. * He that com- 
mitasiniBthe servant of sin. He that is bom of God sinnethnot,' 1 JohniiL 
Not that sin is not in him, or that he never is guilty of an act of sin ; but 
it is not bis deU(^ it is not his custom, hefoUows it not with full consent, 
VOL. n. F 



82 ohbibt'b gbaoious [Rev. in. 20. 

he makes not a trade of it. He that thus sins, the seed of God abides not 
in him ; and where this is not, Christ is not. Those that live in known sins' 
do bat deceive themselves, when they think they have any part in Christ, 
and it is a wonder those that pretend to any knowledge of tiie word of Qod 
shonld think so, Eph. v. 6, 1 Cor. vi. 9. Yon may as well reconcile light 
and darkness, or bring heaven and hell together, as entertain Christ while 
yon live in sin. 

He that allows himself in the neglect of any known dnty, public, pri- 
vate, secret, or in the practice of any known sin, gross or refined, open or 
secret, small or great, Christ is not in him, Christ is shut out by him. For 
he that thns lives in sin, is the servant of sin ; and he that is the servant of 
sin, will think he owes not Christ so mnch service as to open to him. If it 
bd thus with yon, yon are yet in the gall of bitterness, yon are yet in your 
sins, Christ is not in yon, yon never opened to him. 

(6.) Those that have not felt the effects of Christ's presence have not 
experience of communion with him. Whoever opens, Christ will enter, and 
snp with him. He knows what it is to enjoy Christ, has tasted the sweet- 
ness of fellowship with him. Now, what are the effects of Christ's pre- 
sence ? Why, principally light and holiness. Christ is the light of the 
world, the Sun of righteousness, the bright Morning Star. When he 
arises, darkness is scattered, ignorance vanishes, the works of darkness find 
no place. 

Holiness. Christ is called the holy of holies, Dan. iz. When he comes, 
holiness comes with him. The heart is sanctified, purity is no more slighted 
and derided, there appears a singular beauty in holiness. You may as well 
imagine Christ in hell, as in a heart destitute of purity and holiness. You 
may as well imagine a day without light, as holiness of heart without holi- 
ness of life. By this you may know whether you have opened. Then for 
communion with Christ, those that open to Christ taste the sweetness of it, 
an exceeding sweetness, which renders the ways of holiness wherein it is 
enjoyed exceeding delightful ; so that the pleasures of sin and the world, 
those that have formerly been most delightful, are now rank and unsavoury 
to him that has opened to Christ. By this yon may know whether you 
have opened. 

And since it is thus, since all these, &c. do shut out Christ, how many 
are there who fall under this reproof 1 As strait is the way and narrow the 
gate that leads to heaven, so strait is the way, &c., that lets Christ in to us 
on earth, and few there are that find it ; and it is to be lamented, thai so 
many who enjoy the gospel, hear his voice, should shut themselves out of 
heaven by shutting out Christ. 

2. It reproves those that open deceitfully. Many such there are. 

(1.) Those who will let Christ in at the window, but not in at the door ; 
into their understandings, but not into their hearts : such are those of whom 
we read, Heb. vi., who were once enlightened, admit the light, take some 
pains for knowledge, yea, and rejoice in the light; but when this Ughi 
should come to be effectual upon their wills, consciences, affections, conver- 
sation, to purify their hearts, expel their lusts, quash Uie motions of sin, 
reform their conversations in their families and in the world, as becomes 
children of the h'ght, here they stop ; Christ must not enter here, thns they 
shut him out of their hearts. Light without influence, notion without 
efficacy. 

(2.) Those who will let him in at the outer door, but not into the oloset, 
will admit so much of Christ, as to bring them to a fair plausible com- 
pliance in the profession aAd outward exercises of rehgion. They will hear. 



Jtmrn-m Oft] nPTEnamm TO KExmsss. 68 

and pray» and read, and discoorse too of religious matters. This is easily 
done, and they get some credit by it; and it stands not in the way of 
their hamonrs, lasts^ worldly interests ; bat for the power of godliness, the 
exercise of holiness, close and striet walking with Christ, in secret as well 
as openly, this they relish not. They will be Jews, such as the apostle 
speaks of Bom. ii. 28, iv r^ l^mft make a show of admitting Christ 
in their profisssion, discoorses, and outward performance, but not tv rtfl 
x^uwrff bat not let him into their thoughts to lodge there, their wills to 
rule, their affections ta be embraced there without & rival. They will make 
a fair show in the flesh ; but for serving Christ in the Spirit, rejoicing, sub- 
mitting the whole rale of their souls unto him, here they shut him out. 

(8.) Those who let him but in half-way, stand and parley with Christ ; 
will accept o£ some of those terms he propounds ; cannot digest all ; will 
renounce some of their own righteousness, but not count ail loss and dung ; 
will part with some sins, those that are gross and disgraceful, those they can 
gain nothing by, or take little pleasure in, those thai are open and out of 
credit. Ay t bat there is some Delilah^ some gainful or delightful lust, they 
cannot live without ii; they say of this, as Lot of Zoar, ' Is it not a little 
one ?* ' Oh let my soid live in it ;' ^ the Lord be mercifol to me in this,' I can- 
not part with it ; if Christ will but dispense with this, he shall be welcome. 
Ay 1 but Christ will not have a hoof left behind if he enter. 

They will comply with some duties of religion, both in secret, and in their 
fiunilles, and in public. Herod did many things,, and heard John ^adly ; 
Agrippa was almost persuaded ; the foolish wgins had lamps as well as l5ie 
wise. They did not a little who profess so much. Mat. vii. 22. They will 
go £ur in many duties, and so as they cannot be discerned from those that 
indeed open to him, in respect of external acts. Oh but for such constancy 
and fervency in secret prayer, such frequency in secret meditation, heart- 
examination, and sel^judging ; for such strictness, and watdifuhxess, and 
precise circumi^>eGtion about their hearts and ways ; for the exercises of 
self-denial, repentance, and mortification : these are hard morsels, they can- 
not down with thou. If Christ will compound with them, and abate some- 
thing of his demands,, they will agree to admit him ; they will yield far, 
thej will open half-way. Ay, but Christ will not enter upon such terms, 
either all or none. He will not. creep into your hearts, the gate must be 
lifted up, else the King of glory will not enter. 

You see who are to be reproved. Oh that those who are guilty in any of 
these respects^ would not deceive themselves as though they had opened 
already, but go about to open I 

U$e 2. Exhortation. Since those that will have Christ to enter, must 
open to him, oh be persaaded to open unto Christ.. Let it not be in vain 
that Christ comes, and stands, and knocks, and calls, and uses- all importu- 
nity to gain admission. If you shut out Christ, to whom will yon open? 
Will you shut out him who is your life, your happinesS) in whom is all our 
hopes, &c. ? Can anything save them who shut out a Saviour ? Can they 
find mercy, who will not open when mercy is^ offered ? Can they expect to 
live, who will not admit life ? Will you prefer sin before Christ, the worst 
thing in earth or hell,, before the King of glory ? Shall that dwell in you, 
rule over you, take up mind and heart, while Christ stands and knocks, and 
is excluded ? Does sin love yon ? was it crucified for you ? or will it save 
yoQ in the conclusion ? Nay, will it not certainly damn you, if it be not 
east out, forsaken, crucified ?. And shall a damning evil find easier enter- 
tainment than a Saviour ? Is there any love like his love ? And can you 



84 obbi8t'8 gbaoioub [Bst. in. flO. 

shew any greater hatred and despite of him, than to keep him out, while his 
and jonr deadly enemy is let in, and kept in to keep him out ? 

Is there any patience like to Christ's, who comes so often, stands so long, 
knocks so loud, calls so importunately ? And can there be any provocation 
like yonrs, who tnm the deaf ear, who will not mind, will not regard ; who 
tell him yon have let him in already, he is admitted &r enongh, when it is 
plain he is qnite shut ont? Sin will not be tolerated where Christ is 
admitted. Yon a&ont Christ, and mock him, when yon say yonr heazia 
are open to him, while yonr liyes testify there is something else roles in 
yon ; while swearing, drunkenness, uncleanness, neglect of the word, ordi- 
nances, families, soids, these cry aloud, God is not here. All his knock- 
ing, calling, has not yet prevailed. Is this nothing to you, all ye that pass 
by ? See if there be any love like Christ's love, any condescensions like 
Christ's, any patience, any importunity ; and see if there be any hatred, 
contempt, neglect, unkindness, like yours. Shall Christ come to his own, 
and his own not receive him ? Would you have him still a man of sorrows 
and sufferings ? Shall he have still occasion to complain, ' Who has believed 
our report ?' Who has hearkened when I have called ? Who has regarded 
when I have stretched out my hands ? Who has yielded when I have 
entreated ? Who has opened when I have knocked ? Shall it be thus still 
with Christ ? Shall he not have a place whereon to lay his head ? Ay I so 
it may be for you, who will give him no place in your hearts. 

Where shall Christ have entertainment in the world, if not amongst us ? 
Where shall he be admitted, if shut out where he stands and knocks ? He 
expects no entertainment from the heathens ; he knocks not, he calls not 
there. He expects none as yet from the Jews ; they rejected his first offer, 
and he took them at their w(nd, and never sought to them since. He expects 
none from Turks and apostate Christians, they have entertained others. 
Where shall Christ be entertained, if not amongst us ? While you shut him 
out, you do what you can that Cbrist on earth may have no place to lay his 
head. Expect you to be entertained by Christ, while you refose to give him 
entertainment ? Will he open to those who shut him out ? Be not deceived, 
Christ will not be mocked. Open to him now, if ever you expect to see him 
hereafter. Shut him not out, who has done, who has suffered so much for 
sinners. Be not thus unkind to Christ, be not thus cruel to your souls. 
Open to him as King, Prophet, Priest. 

Motives. 1. Consider what danger there is in not opening ; what equity 
there is you should open ; what advantage you may get by opening. 

1. For the danger. Take it in these severals. 

(1.) Till you open to Christ, you are shut up in darkness. The state of 
nature, the condition of a sinner without Christ, is expressed by darkness. 
Acts xxvi. 18. Till a sinner be turned, converted, t. e. till his heart be 
opened to Christ, he is in darkness. So Col. i. 18 ; they are * under the 
power of darkness, who are not translated,' &c. ; and they are not in his 
kingdom, in whose hearts he rules not as king, and he rules not in them who 
shut him out. 

Now a state of a darkness is a state of misety, a dismal, sad, wofol con* 
dition. It is frequent in Scripture to express the greatest miseries on earth 
by darkness. It joins darkness with the valley of the shadow of death. So 
sad is this condition, as it is even a shadow of death, of that which is most 
dreadfrd to men. And well may all miseries on earth be expressed by dark- 
ness, since the state of darkness, the condition of a sinner without Christ, is 
next to hell. There is but this difference : that is outer darkness; this is 



Bkt. m. 20.] nrviTATioN to binnbbs. 85 

inner darkness : a hell in the heart, a litUe hell on earth. No hotter is 
your condition, till ye open to Christ, you are even on the confines of hell. 
It is trae sinners are not sensible of this misery, hut even this makes them 
more miserable. Woald you not think it a sad condition to be shut up in 
a dmigeon all your {days 9 Such is your condition while ye ppen not to 
Christ ; and more miserable, by how much spiritual darkness is more dis- 
nial than outward. The misery of it is herein eyident, that those that are 
in it know it not, see not where they are, nor will not believe they are in 
Satan's dungeon. 

(2.) Till you open to Christ, your hearts are possessed by Satan. They 
are cages, not of unclean birds only, but of unclean, of damned spirits. You 
are in darkness, till the Sun of righteousness arise in your hearts. Now the 
devils they are called the 'rulers of the darkness of this world,' Eph. vi. 12 ; 
not only of that darkness of the other world, but of this. Satan has two 
dungeons, hell, and the heart that shuts out Christ ; he rules, he tyrannizes 
in both. You are under the power, in the possession of Satan, Eph. ii. 2. 
You see how they are ; Satan has his throne in that heart that opens not ; 
and this will be your state if you do not open. I told you this soul-posses- 
sion is worse thui bodily. 

(8.) Till you open to Christ, the wrath of God is shut in. Children of 
disobedience are children of wrath, Eph. ii. 2, 8. Wrath is their portion, 
all that they enjoy, all that they can look to inherit, while they continue so. 
And who are diildren of disobedience, but those that open not to Christ? 
I beseech you, consider that expression which I have often occasion to men- 
tion, John iii. 86. It is not anger, displeasure, but wrath; it is not the 
wrath of a man, or of a multitude, or of a king, but of God; it is not a 
transient, fading passion, which, though it be high and violent, may soon 
be over, bat it is abiding wrath. And it abides not at a distance, or near 
unto him only, but upon him ; he that believes not, t. e. opens not. To 
shut your hearts against Christ, is as if a man should shut his doors, that 
nothing should come in or out, when his house is on fire ; this is the way 
to have it consumed without remedy. The wrath of God is kindling in 
every disobedient heart ; it is often compared to fire, and it abides there. 
When yon shut out Christ, you shut out him who only can quench it. 
What remains, then, but if you so^^continue, it will bum to the bottom of hell ? 
(4.) If you open not to Christ now, he will shut you out hereafter. Time 
is approaching when, as Christ comes to you, so you will be glad to come 
to him. He knocks now, you will be glad to knock hereafter. Those who 
will not now open, shall fare then as the foolish virgins. Oh consider it, 
when all your outward comforts and supports have left you, when you must 
expect the sentence of life or death from Christ's mouth, will it not be sad 
to hear nothing from him but these dreadful words, ' Depart from me, I 
never knew you ' ? I called, and you would not hear ; do ye expect I shoold 
hear yon, who stopped your ears against me ? I knocked, and ye would not 
open, and do ye expect that I should open to you, whom you shut out of 
doors f I stood, and ye took no notice of me, and shall I now own you ? 
No; < Depart from me, I know ye not.' See now whether it be better to 
entertain sin or Christ. You would not believe it before, now you may feel 
it. I was a stranger, and ye took me not in; you used me strangely, and 
shut me out; what follows ? ' Depart from me, ye cursed, into everlasting 
fire.' This will be the doom of aU that had rather live in sin than open to 
Christ. Oh, as you would avoid that sad departure, that everlasting fire, 
that woful fellowship with the devil, &c., be persuaded now to open. 
Means. What means shall we mi^e use of that we may open to Christ ? 



86 ohbist's obaoious [Bet. in. 20. 

1. Be convinced that yon have not yet opened to him ; for those that shot 
ont Christ, the first step to the door is to be satisfied in his judgment that 
he has not opened. He that dreams the door is open whiles it is shut, will 
be BO far from making haste to open, as he will wonder at, if not deride, 
those that call npon him to do it. 1^ is one of Satan's deyices to secure 
the heart against opening, to persuade a sinner he has opened already, thon^ 
indeed Christ never was admitted. While yon are fast in this snare, he has 
yon sure enough. If you would escape, examine impartially by the rules 
before delivered. Are you not abroad ? Do ye not disobey Christ's yoioe ? 
Think you it not an easy matter to open ? Are you not under the command 
of sin ? Can you shew the effects of Christ's presence ? Search unpartially, 
and judge of your estates, as you expect to be judged. To deceive yourselves 
herein may be your ruin for ever. Follow the apostle's rule. To know you 
have not opened, when it is so indeed, is the first step to open. 

2. Consider your misery while Christ is without. Let not the world and 
these outward things take up all your minds. Shew so much respect to 
Christ, so much respect to your souls, as to spare some serious thoughts for 
them. Think seriously what it is to be in darkness, in the possession of 
Satan, under the wrath of God, in danger to be shut out from Christ for 
ever. While you think yourselves safe and happy enough in your present 
condition, you are in danger never to open, being not sensible of your danger 
in not opening. 

8. Be apprehensive of your inability, of your unwillingness, to open; of 
the desperate wickedness of your hearts, and their obstinateness, averseness 
to Christ. Bewail this frequently, seriously, heartily, as your greatest 
misery. Let this affect you, that though you be miserable, yet are you 
utterly unable to free yourselves from this misery. When a sinner is lost in 
his own apprehension, this is Christ's opportunity to be found of him. He 
is not valued, he is not esteemed, till the sinner see himself lost without him. 
He comes to seek and to save that which is lost. 

4. In sense of your own inability, go to Christ for strength to open. As 
he comes to thee, so go thou to him ; as he calls to thee, so ciy thou to 
him; and when he knocks, importune him to open. Say, Lord, thou hast 
the key of David, thou shuttest, and no man opens ; thou openest, and no 
man shuts ; Lord, open this heart that has been too long closed against 
thee ; break down these strongholds that keep thee from me ; cast out sin, 
cast out the world, that have so long kept thee ont of possession ; bind the 
strong man armed, and cast him out. Other lords have had dominion over 
the, tihey have made ine miserable by keeping my Lord, my happiness, from 
me. Oh cast out these intruders, take possession of me, and let me be 
mine for ever ! Thou callest for my heart ; Lord, it is thine. Though I 
have dealt treacherously with thee, and given it to other things, it is thine. 
It cost thee dear ; Lord, enter, take possession of it. Thou knockest at 
this wretched heart, oh why dost thou stay so long without ? Come In, 
thou blessed of the Lord, and bless this wretched heart with thy presence. 
Oh it would be still resisting thee ! but break it open with an almighty 
power, and suffer it no longer to shut thee out. Follow the Lord with 
such cries. 

5. Wait upon the Lord in the use of those means which he makes use of 
to open the hearts of sinners : reading the word, conferring with others whose 
hearts the Lord has opened, especially hearing, this is the Lord's ordinary 
way, and that which he is wont to make effectual for the opening of the 
hearts of sinners. This is the way to open, this is the way for Christ to 
enter : * If any man hear my voice, I will come in,' &o. 



RbT. m. 20.] INVITATION TO 8INNEB8. 87 

VnsB we from the ccmditions to the things promised, which ofier themselves 
in two hnmehes : 1, ' I will come in to hun.' 

Ohs. If any will open to Christ, he will come in to him. Those that open 
to Christ, shall have his presence. When the everlasting gates are left open, 
the King of glory will come in. Christ will vouchsafe his presence to those 
that will admit him. To explain this; — 

QuesL Some may ask, Is not Christ in every place ? Is not this one of 
his perfections as he is God ? If in every place, he is m my heart already. 
How can he he said to come thither, where he is already ? Coming implies 
he was not there before he comes, it denotes absence ; bnt how can he be 
absent who is everywhere present ? 

Ans. There is a twofold presence of Christ; a general presence, as he is 
governor of the worid ; and a special presence, as he is a Savioor. 

As to the former, since he is God, he is in every pkce in respect of his 
edsenoe, his power, his wisdom, and other perfections, with the effects thereof! 
This presence the psalmist gives an account of, Ps. cxxxix. 7, &c. ; hence he 
is said to know all things; and to uphold all things, Heb. i. 8. This is his 
presence as he is governor of the world, and so he is present with every 
creature. And in this respect he is not only with the wicked, but with the 
damned, as he upholds them, continues them in being, orders and propor- 
tions their sufferings to his glory. In this sense he does not here promise 
to come ; for he is there, even in the souls of obstinate sinners abready. In 
this respect he can never be shut out, he can never be excluded. But, 

2. There is a special presence, a presence of peculiar love and special 
fiivonr : when he comes as a saviour, as a redeemer ; when he is present as 
a king, as a prophet, as a priest, to this or that particular soul ; when he 
comes in as a friend, a brother, a father, a husband, and shews himself in a 
way suitable to these sweet relations. So he promises to come in the text, 
to vouchsafe a special presence ; which I call special in respect, 

(1.) Of special manifestations. When he will manifest a peculiar love, a 
redeeming love, the love of a dying, a crucified saviour; such a love as 
none taste of but his glorified favourites in heaven, and his excellent ones 
on earth. 

(2.) Of special commmiications. When he communicates himself as a 
head to its members, as a prince to his &vourites, as a husband to his 
spouse. When he bestows the precious fruits of his unspeakable love, the 
invaluable purchase of his precious blood, in lig^t, holiness, comforts, the 
first fruits of glory, and such as none partake of but those that must enter 
mto the harvest, for whom is reserved the inheritance. 

(8.) Of special (^rations. When he walks, and works, and acts in them, 
as in those only whom he prepares for eternal rest, those only whom he 
intends to crown, and for whom he reserves an eternal weight of glory. 

This is the presence Christ here promiseth. Thus will he come to those 
that open. And till sinners open, though they have his general presence, 
yet they shaU never enter into the secret of his peculiar presence. He 
may be with them as governor of the world here, and as judge of quick and 
dead hereafter, but not as a Saviour. It is anoUier kind of presence which 
Christ here promises than ever those had experience of who live in sin, and 
g^ve up themselves to the world. And that ye may apprehend it more dis- 
tinctly, and take a clearer view of what Christ offers, when he says he will 
come in, observe these particulars. He will come in, 

(1.) To join himself to the soul ; to enter into covenant and league with 
it, to contract the opening sinner to himself in an everlasting covenant ; to 
nnite himself to it, that it may be one with him, that it may be a member of 



88 C3HBZ8T*8 ORAOIOUS [BbT. III. 20. 

bim, 2 Cor. xL 2. < The head of eyery man is GhriBt.' He eomea thai he 
may esponse it to himself, to shew it is as near, as dear to him, as the spouse 
to her hnsbend. Wherein consists the nnion betwixt man and wife (which 
the Boriptnre so frequently uses to illostrate the onion betwixt Christ and a 
belieTing sonl) ? It is expressed, Gen. ii. 24, < They shall be no more 
twain,' &c. Snch an intimacy does Christ intend, when he comes in,_ Ac. 
Only it is epiritnal : 1 Cor. vi. 16, 'He that is joined to Christ is one spirit/ 
He comes to give his own Spirit to it And bm gives some light to that 
expression, whereby is held forth an intimacy i^ost incredible betwixt 
Christ and sach sonls, John xm. 21, 22. It is Christ's prayer for all be- 
licTers ; and he prays not only that they may be one amongst themsdves, 
but one with him, as it follows, ver. 28, and so one with him, as the Father 
is one with him. Bat this most be cantionsly understood. Not thai they 
may be of the same essence as the Father and Son are, nor that they may 
be assumed into a personal union with himself or the Father, as the human 
nature of Christ is assumed into a personal union with the Godhead ; but 
that they may be of the same Spirit, that the Spirit of the Father and the 
Spirit of Christ may be in them. Hereby they may become one with Christ, 
as he is one with the Father. For consider him in his human nature, and 
how is he one with the Father ? Why, besides the union of his own nature 
in the person of the Son, we can conceive no other union betwixt the Father 
and Christ incarnate but that which consists in the indwelling of the Spirit 
in the human nature of Christ. Now this is it he prays for, thai they may 
be one with him by the dwelling of the same Spirit in me and them, whereby 
I am one with the Father. The return of this prayer Christ brings when 
he comes into an opening soul, he makes it one with him as he is one with 
the Father, viz., by ma^ng them of one spirit. He joins himself thereto ; 
and he that is joined to Cluist is one spirit. 

(2.) To express his kindness to it. We use to come to our friends for 
this end. But no such kindness can be expressed by the eons of men 
as Christ exercises to an opening soul. Before, while shut up against 
Christ, the soul was under the wrath of God, under the stroke of justice, 
under the curses, ihreatenings, and terrors of the law, without comfort, 
without God, without hope in the world. But when Christ comes it is a 
time of love ; he expresses this love by coming, even that loving-kindness 
which is better than life. He tells the soul, justice is satisfied, the law ful- 
filled, the threatening executed, the curse removed, the Lord reconciled ; 
and that he has effected all this out of love to it. He has satisfied justice, 
he has borne the wrath of God, the curse was executed upon him, he has 
slain enmity upon the cross, his blood has quenched the flame, his death 
has procured life, he has blotted out the handwriting ; there is now no 
curse, no wrath, no condemnation. Oh, how beautiful are the feet of Christ 
bringing these glad tidings of good things ! He was anointed for this end, 
and to this end he comes. ' The Spirit of the Lord is upon me,' Isa. hd. 1. 

(8.^ To shine in the soul. Then may it be said to the soul as to the 
church, Isa. Ix. 1, 2. While Christ is shut out, the heart is a dungeon, a 
place of darkness, a sad, a dismal place, a shadow of death ; but when Christ 
comes, it becomes like the firmament, when the sun shines in its gloiy, 
Mai. iv. 2. Some clouds and mists there will be, but when the sun is once 
risen, this light will shine more and more unto perfect day. Before, the 
god of this world did blind its eyes ; but now * the light of the i^orious 
gospel,' &c., he comes to ' give the light of the knowledge of the i^ory of 
God in the face of Christ ;' the veil is taken away, and now he may» as m a 
glass, with open &ce behold the glory of God, &c. 



BbV. in. 20.] INYITATZOM TO 8INNEBS. 89 

He WB8 *8ometime8 darkness, bnt now light in the Lord.* Oh what an 
alteration is here 1 Even as in one that is bom blind, on a sndden restored 
to sight ; or as one shut up in a dungeon all his days, brought out to see the 
snn. Oh how are his apprehensions changed ! He sees that in sin that he 
never saw before, that in himself which he would not believe, that in the 
world which he wonld never have been persuaded of, that in holiness which 
he never imagined. Oh how does he look upon Christ, his sufferings, his 
love, his intmession, his righteousness I He wonders that he should have 
heard so many times of these, and yet never see no such thing in them as 
he now apprehends. The light is come, the day-star is risen, the sun is up, 
Christ shines in his dark heart, he comes to this end. 

(4.) To adorn it. Nothing so loathsome, nothing so deformed, as the soul 
of a sinner without Christ. CorrupHo optimi est pessima. The best thiug 
eorrapted becomes worst of all ; the most beauti^l bodies, when putrefied 
and rotted, are most loathsome. The soul of man, when created, was the 
most excellent piece of the creation in this world ; but corrupted by sin is 
the most noisome, the most loathsome. The Lord cannot behold it without 
loathing and detestation. Hence is this corruption by sin expressed by 
things most offensive : the poison of asps, the stench of an open sepulchre, 
the vomit of a dog, the mire wherein the sow wallows, the deformity of a 
leper, the putrefied matter of an ulcer, the corruption of a festered wound. 
Pot all these together, and the soul of sinners is a more loathsome spectacle 
in God's eye, than such a compound, a filthy medley, would be in ours. 
Now, is thia a place fit to receive Christ ? No ; but he will make it so ; he 
eomes to this end, to cleanse the soul, to purge out its filthiness, to take away 
its deformity, to clothe it with beauty and glory, that he may delight in it, 
£pL V. 25, 26, 27. He does it effectually, makes the soul a fit object of 
love, so as he can call it his love, his undefiled ; so as he can express love 
to it in such a wonderful strain, ' My sister, my spouse,' Cant. iv. 1, 7, 9, 10, 
chap. vi. 4, 10, chap. vii. 6 ; so as he can rcyoice in it, according to the 
tenor of thai high expression, Zeph. iii. 17. 

(5.) To enrich the soul. Christ comes not empty-handed, he brings those 
trMSures with him that will make thee rich for ever. But what is this ? thou 
wilt say; is it gold, or silver, or pearls, or worldly possessions ? Alas ! these 
are tras^ compared with it, not worthy the account, the name, of riches. 
It is better than rubies, and all the things that may be desired are not to be 
compared to it. Hear Christ himself asserting this, Prov. viii. 17, 18, 19, and 
chap. iii. 18, 14, 16. But what are these riches ? What is the sum, the 
value of them ? Do you ask this 9 Oh, it is far above me to tell you ; nay, 
the great apostle, who was rapt up into the third heaven, cannot herein 
eatififf ; nay, the angels themselves are not sufficient to express. For why, 
they are unsearchable riches, they are infinite, there is no end of them. 
Dig in these mines to eternity, you will never make a full discovery ; they are 
unsearchable. Eye has not seen, ear has not heard, &c. The eye of man 
has seen much, the ear has heard more than his eye has seen, his heart can 
conceive more than either his eye has seen or ear heard ; but eye, and ear, 
and heart, let them see, and hear, and conceive as much as is possible, can 
never reach a full discovery. 

Bnt though I cannot give you a full account of these riches, yet I may 
pomt at them. There are riches of righteousness, of joy, of grace, of glory. 
I will but add one word more, but there is more in that one word than fJl the 
men on etfth, or angels in heaven, can £&thom. What is that 9 Why, it is 
himself. When he comes to thee, he comes to give thee himself, no less 
than himself. And this is more than all the earth, more than all the kmg- 



00 obbist'b O1U0I0U8 [Bey. m. 20. 

domB of the earth, and the glory of them ; nay, more than heaven and earth 
pnt together. Oh happy seal, if Christ be come into thee ! Thou art far 
from want, thon needest never complain ; thon needest never envy the great- 
est, the richest, under heaven ; he is thine, who is more than heaven and 
earth. Gb thy way and break forth into praises ; say, I have enoogh, I have 
all, he is mine who is more than all ; my lines are CaJlen in a pleasant place, 

1 have a goodly heritage ; a goodly heritage indeed, for Christ is my portion. 
Ahasneras his hundred seven and twenty provinces are bnt a small pittance, 
an inconsiderable nothing, compared with my possessions. Christ is come, 
and has given me possession of himself. ' Betam to thy rest, O my sonl, for 
the Lord has dealt bonntifolly with thee.* Thos bonntifally he deals with 
every sonl that opens to him. 

(6.) To reign in it. That heart shall be his throne. It was before one oi 
Satan's dungeons, a cage for unclean lusts ; but Christ comes to make it his 
throne. There was much riches in the former, here is as much honour in 
this. ' Whence is this to me,' says Elizabeth, Luke i. 48, ' that the mother 
of my Lord should come unto me ?' With how much more admiration may 
that sonl say. What honour is this, that the Lord himself should oome to me ; 
that he should choose this unworthy soul to be his throne, this polluted heart 
to be his temple ! Yet thus it is ; Christ comes for this end, to erect his 
throne there, to expel those tyrants that have so long oppressed the soul with 
cruel bondage, worse than that of Egypt ; he comes to make thy lusts (his 
and thine enemies) his footstool ; to whip out those buyers and sellers, that 
the soul may be his temple ; to make thy heart his chamber of presence, to 
walk there, to act there, to abide there. That is the seventh. 

(7.) To abide there. He comes to stay, to make his abode ; not as a 
stranger, but as one that would dwell with thee, John ziv. 28. He will not be 
as a stranger, or as a wayfaring-man that turns but in for a night, but he 
will abide with thee for ever : ver. 16, ' I will never leave thee, nor forsake thee.* 
If thou be unkind, un&ithfnl, froward, disrespectful of him, this will doud 
the glory of his presence, eclipse the comforts of it, he will hide himself, seem 
to withdraw, but he will never utterly forsake thee, Ps. Ixzxix. 80, 81, &e., 
Isa. liv. 7-9. When he comes to the heart, he says, This is my resting-place, 
and here will I dwell. Here is a covenant of peace. 

Use I. For information. The light of this observation discovers the 
misery of those that open not to Christ ; those that are so much engaged in 
sin, so much entangled in the world, as Christ hath no admission. If yon 
open not to Christ, he is not yet come in ; and if he be not come in, you are 
without happiness, without hopes of it, extremely miserable. For 

1. You are not joined to Christ ; and if not joined to him, yon are in 
conjunction with sin and Satan. You are not members of Christ ; and he 
that is not a member of Christ, is a limb of Satan. You are not one spirit 
with Christ ; and he that is not one spirit with Christ, what spirit is he pos- 
sessed with, but that evil, that unclean spirit, which fills every heart that 
is not taken up with Christ ? You are not in covenant with Christ ; and he 
that is not so, has made a covennat with death and hell, he is in leagne vith 
Satan. Indeed, every heart that shuts out Christ says to Satan, as Jeho- 
shaphat to Ahab, 1 Kings xxii. 4, * I am as thou art, my people as thy people,' 
&c. They have the same projects, carry on the same design, act the same 
things. * Ye are of your father,' John viii. 41, 44. Whatever thou workest, 
it is the devil's work ; and all thon doest is but a promoting of his expedi- 
tions. What greater misery than this ! 

Besides, till thou open to Christ, he shines not into thee. Till then, the 
blackness of darkness covers thee. Whatever saving light shines withoQt» 



Rev. ni. 20.J invitation to sinnebs. 91 

thon seeflt it not till Christ come and shine within. What says the apostle ? 
2 Cor. iv. 8. Now the gospel is hid to thee, if the light thereof lead thee 
pot to open to Christ. While it is hid, thon art lost ; and it cannot bat be hid 
if Christ be not come in. He adds the reason, ver. 14. This is thy condi- 
tioD, the God of this world has blinded thy eyes. Oh, sad estate, to have thy 
eyes pnt oat by Satan I How wofal was Samson's condition when the 
Philistines pat ont his eyes, and made him grind in the prison-honse, and 
boond him with fetters of brass, Jadges ivi. 21. This will be thy condition, 
till Christ come b, and far more miserable. Satan has pat oat thy eyes, he 
has boand thee with fetters stronger than brass, and he makes thee grind in 
the prison-hoase. Thy own heart is thy prison, thy own lasts are thy fetters, 
and thy work is worse dradgery than grinding. And it is he that is thy 
task>master, thon goest when he commands ; bnt thon art blind, alas, thoa 
knowest not whither thon goest, thon seest not he drives thee on in the paths 
of death. When Israel heard what conditions Nahash offered to Jabesh- 
Gilead, they all lift ap their voice and wept, 1 Sam. xi. 4. Why, what were 
those lamentable conditions ? see ver. 2. Oh, bat maeh more reason hast 
then to weep, mnch more reason have all that know thy condition to weep 
OTer thee. Satan has not pat oat thy right eye only, bat both thine eyes ; 
not those of thy body, bat that which is far more woful, those of thy sonl. 
He has qaite blinded thee ; he does not offer this, as Nahash, bat he has 
already done it. Oh that every one that hears this to be his condition, 
woald with Israel lift np his voice and weep I Or if thoa seest no reason to 
bewail it, even this shews Satan has blinded thee, that thon canst not see 
reason to weep, to bewail so sad a condition. Thoa thinkest thy estate good 
enough, with Laodicea ; bnt even this shews, as Christ tells her, that thoa 
art blind. 

Farther, till Christ come in, thon shalt never have experience of his 
loving-kindness, never taste that the Lord is gracions. Some things thoa 
mayest receive from common bonnty ; bat these, embittered with the carse, 
and mixed with the wrath of God ; bnt the loving-kindness which is better 
than life, thon shalt never taste of. And if that be better than life, is not 
thy condition withont it worse than death ? Make as mnch as thoa canst of 
thy hnsks, then canst not taste of the bread of life. 

Till then, thy sonl is deformed, leprons, loathsome, in the eye of God. 
Nothing in it bat woands and braises, and putrefied sores, full of corruption. 
He cannot look upon thee withont loathing and detestation. The temper of 
thy heart, and aU its actings, both its complexion and motions, are all an 
abooaination in his sight, Prov. xv. 8, 9, 26. 

Till then thon hast neither part nor lot in Christ's riches, not the least 
dram of those treasures belong to thee ; nothing to do with his righteous- 
ness, no interest in his blood, no share in what he has purchased. Thou 
eanst hiy no claim to his person, he is not thy portion. And what then ? 
The curse, the wrath of God, everlasting misery, is thy portion, thou canst 
expect no portion but with hypocrites. Thou pretendest to Christ, but in 
thy life deniest him ; or if thou seem to open outwardly, thy heart is shut 
against him. This is the character of hypocrites, and their portion is set out 
in the place where there is weeping, &c. 

Till then thy heart is the place where Satan has his throne ; he rules 
in the children of disobedience. What more dreadful than the condition 
of Babylon ? Rev. xviii. 2, ' It is become the habitation of devils,* &c. This 
ia the condition of thy soul ; it is a habitation of devils, and a hold of 
every foul spirit, and a cage of every unclean and hatefnl bird ; of that 
which is more andean and hateful than the batefallest birds, it is a cage 



92 0HBiST*8 OBAozous [Kkt. HL 20. 

of tmolean and haiefal lusts. So it is, and so it will be till Ghzist eome; 
these nnolean birds will never be chased away, bnt prey npon thy dead 
and putrefied soul ; it will never be dispossessed of these fool spirits till 
Christ have possession ; it will be the devil's habitation, till Christ come 
and make it lus temple. 

Oh that the Lord would open the eyes of every sool, who will not part 
with sin to let in Christ, to see his misexy without Christ, that thou 
mayest never give rest to thy soul, till it be a resting-place for Christ 1 

Use. 2. For examination. By this ye may try, by this ye may know, 
whether ye have opened unto Christ. If ye have opened, Christ is come in : 
' If any man open the door,' &c. But how shall we know whether Christ be 
come in ? If yon will be .^eted by the word, you need not want direction. 

1. When Christ comes in, he comes as a firiend. This is clear. Now, if 
you entertam him as a friend, you love him. Bnt how shaU this be known ? 
Why, the Lord shews you this by the psahnist, Ps. xcvii. 10. If you love 
Christ, you hate evil, yon hate every evil way, every sin. 

Now try by this. Do you hate eveiything you know to be sin ? There 
is none of you but formerly have loved some sin or other, and lived in the 
practice of some evil or other. Now, do you hate that which you formeriy 
loved ? that which you have been accustomed to ? that which you have 
delighted in ? How shall we know we hate it ? Why do you not act it ? 
Do you avoid the occasions of it ? Do you not nourish it ? Do you not 
thiiJL of it but wiUi sorrow and indignation ? If you still act it, mi^e pro- 
visions for it, run into the occasions of it, coont it a matter of nothing, 
why, then, it is evident you hate it not ; and if so, you love not Christ ; 
and if so, you have not admitted him as a friend ; and if so, he is not come 
into you. 

I beseech you, deal impartially with your souls herein. It is the greatest 
madness in the world to deceive yourselves in a business of eternal oonceni- 
ment. Can you, dare yon, appeal to God, as David ? Search me, try me, 
if there be any wickedness in my heart, my life, that I act, that I tolerate, 
that I hate not ; I am content this sentence shall be passed on me, I am not 
one that loves Christ, I am one that shuts him out Whether you be con- 
tent or no, the Lord in his word passes this sentence on thee, Christ is not 
yet come into thee. 

2. When Christ comes in, he comes as a husband ; if he be admitted as 
a husband, you give your consent. This makes the match, you consent to 
take Christ as he is, whole Christ ; not only as he comes by blood to pardon 
you, but as he comes by water to purify you ; not only for happiness, but 
for holiness ; not only for justification, bnt sanctification. You may know 
if Christ be come in by the temper of your hearts in reference to holiness : 
where it is derided, slighted, neglected, Christ is far from being admitted ; 
Christ himself suffers therein, for it is his image. When he comes, he plants 
it; it grows, flourishes, is fruitful more or less ; there is a high esteem of 
it, a dear love to it, strong desires after it, constant endeavours to obtain, 
increase, promote it in himself and others ; sorrow for the weakness, decays, 
unactiveness of it. 

Be not deceived ; if you be strangers to holiness, to the being, increase, 
life, exercise of it, you are strangers to Christ If enemies to holiness, to 
deride, scorn it, under the names of purity, preciseness, dissembling, you 
are enemies to Christ, he is far from coming in. 

8. When Christ comes in, he comes as a king ; if you admit him, so you 
will be ruled by him ; you will think it treason to run cross to his word, to 
east his commands behind your backs. Briefly, are you conscientious to 



Rev. in. 20.] intitatiok to sinmbbs. 98 

pnetise every dniy that Christ reqnires of yon in his word ? I leave this 
to yoor eonsciences. Is it your design and business to bring yonrsehes 
wholly under Christ's government, and more and more under it ? Your 
minds, to judge of things as his laws represent them, that good, best, con- 
temptible, &c., which he declares so ? Your wills, to get them subdued to 
his will, so as when they come in competition his may be preferred ; your 
affeetioDS, to have them move and fix as he orders ; your lives, to have your 
conversations ordered by him in spiritnal and common affairs ? 

4. When Christ comes in, he enters as a conqueror. Though sin be in 
joa, though lust have abode in your hearts, they reign not. Are your lusts 
BQbdned, mortified, weakened ? Do they languish, as having received a 
deadly wound from the hand of Christ ? Are you crucified to the world ? 
Is that as a dead thing to you, which others admire, covet ? Christ over- 
eomes the worid where he comes. If it overcome you, if yon be slaves, 
dmdges to your enjoyments, to your employment ; if your hearts be not 
desd, crucified to these things ; Christ has not entered. 

6. If Christ be come in to you, you have a high esteem of it, such as be- 
comes him who has the Ejng of glory for his guest. Those that profess 
themselves Christians must needs say they have a high esteem of Christ, 
But it is one thing to say it, another to feel it. When he in the parable 
had found the pearl of great price, how does he express his esteem of it ? 
He went and sold all that he had, and bought it, Mat. xiii. 44-46. 
Christ is this treasure, this pearl ; if you value him, all other things will 
be vile compared with him. Your own humours, interests, pleasures, 
profits, you will part with all for Christ ; you will say as Mephibosheth, 
So did he rejoice in David's return, as his estate was nothing to him 
compared with it : 2 Bam. zix. 80, * Nay, let him take all, for as much 
as my lord the king has come in peace,' &c. Not only part with his 
BIDS, but renounce his own righteousness, that which he formerly made 
the ground of his confidence so as to neglect Christ : so the apostle, 
Philip. liL 7, 8. By this yon may know the truth of your esteem, when 
Christ and other thhigs which you have formerly valued come in competi- 
tion, which of these gets the place? If you had rather displease Christ 
than cross your humours, rather dishonour him than decline your worldly 
interest, rather offend him than abate of your pleasures, rather hazard 
the loss of his fiivour than lose an outward advantage, oh your esteem of 
Christ is litUe or nothing ; it is not such as vrill afford you assurance 
that Christ is come in. If be be in you, your esteem of other things 
will decrease, your esteem of him will increase, it will overgrow, over- 
shadow all ; that which others reject will be head of the comer, elect and 
precious to you that believe, 1 Pet. ii. 6-8. Those that stumble at the 
word are disobedient, will not part with sin when Christ commands ; to 
them he is a stone of stumbling, a rock of offence, their base lusts are 
preferred before him, he has no place in such hearts. 

6. If Christ be come in, he has possession of you. For this end he 
comes to take possession of the soul, and if you admit him you will not dis- 
sppomt him. Try by this. Have you given Christ possession of your 
minds, of your eonsciences, of your hearts and affections ? But how shall 
this be known? Why, 

If Christ be in your minds, they will be much taken up with Christ, there 
will not be so much room for odier things ; the world will not find sueh 
free entertainment in your thoughts. The mind is the eye of the soul ; 
when this f^orious guest is come in, your eye will be much upon him, you 
win be freq[aent and much in thinking of Christ, how full of love, how full 



94 obbibt's asAoious [Bey. m. 90. 

of beauty, how sweet in his promises to thee, how wonderful in his under- 
takings for thee. Sach thoughts will come often, and stay long, longer 
than formerly ; they will be welcome, pleasing, delightful ; you inll think 
of him as of your treasure, your glory, your sweetest comfort. 

If Christ be in the conscience, it is purged, and you will be fidarfnl to 
defile it. You will say as the spouse in another case, * I have put off my 
coat, how shall I put it on again ? I have washed my feet, how shall I defile 
them ?' Christ has taken away my guilt, those filthy garments, how shall 
I put them on again ? He has washed my soul, how shall I defile it ? So 
you will find a greater reluctancy against that which offends Christ ; you 
will be loath to give him distaste ; he that regards his guest will not lay his 
excrements in the place where he lodges. Such is sin in the eye of Christ ; 
and therefore conscience, when Christ possesses it, will say. How can I be 
so vile, so disloyal, so uncivil ? ' How can I do this great wickedness and 
sin against Chriist ?' 

If Christ possess the will, it will be new moulded. The wiU of Christ is 
its mould ; into this it is delivered ; it runs into it. Before it was hard 
and stiff; nor threatenings, nor promises, nor commands could move it. If 
it were fixed on this or that way of sin or the world, whatever was said by 
Christ in the ministry of the gospel, it would not move from its hold. Ay I 
but now it offers itself freely to comply with him : < Behold, I come to do 
thy will r < Thy people shall be willing,' Ps. ex. It yields to what it knows, 
and it desires to know the whole will of Christ, that it may yield to all. It 
was hard before, it was a rock, would fly in the face of bis messenger then 
rather than yield to reproofs, exhortations. Ay ! but now the presence of 
Christ, the love of Christ, has melted it ; it runs into every part of the 
mould, fashions itself, conforms to the whole will of Christ, moves so as 
Christ did. < I come not to do my own will,* &c. 

If Christ be in the affections, they all' attend him. There is love to him 
in all his appearances. There is delight in present enjoyment ; there is 
desire after fuller fruitions ; there is fear of losing, there is grief for offend- 
ing, there is hatred of what is contrary to him ; there is anger that he can 
be no more officious, serviceable, respectful ; there is jealousy lest anything 
should distaste Christ, cause him to withdraw. When Lot had entertained 
angels, how jealous was he lest the wretched Sodomites should wrong them ! 
He would expose his own daughters rather than they should be injured. The 
heart that has entertained Christ, the Lord of angels, will be careful to do 
nothing to offend him. 

Come we to the second thing promised. ' I will sup with him. Hence \ 

Observe. Christ will sup with those that open to him. He will feast 
every soul that admits. He will vouchsafe not only his presence, but sweet 
and intimate fellowship and communion with himself. * 1 will sup :* it is a 
piegnant word. Let me open it that you may see what comforts, refresh- 
ments, privileges, are wrapt up in it ; Uiat those who have opened to Christ 
may see their happiness ; that those who yet shut him out may be hereby 
stirred up to open. It implies, 

1. Provision. Christ has made provision for every soul that will open, 
he has made it ready beforehand. Nothing hinders sinners from these 
blessed enjoyments but their not opening, Luke xiv. 16, 17. It is Christ 
has made a great supper, and he stands and knocks, and says, Come, open, 
all things are now ready. It is Christ the Wisdom of the Father, of whom 
Solomon speaks, Prov. ix. 1, 2, 8, 5. He sets forth this spiritual provision, 
these soul refreshments, by such things as we are best acquainted with. He 
has provided such things as will more refresh the soul than these do our 



RXT. in. 20.] INVITATION TO SINNEB8. 95 

bodies. They are all ready, Mat. xxii. 4. Do these things nonriBh ? Do 
thej refresh ? Do they strengthen ? Do they delight ns ? Do they pro- 
mote growth ? Do they preserve life ? Do they continne health ? Are 
they servieeahle to the ontward man in these respects ? Snch, and much 
more, will Christ's provisions he to the sonl ; they will more nourish, 
strengthen, refresh, delight it ; they tend more effectually to promote and 
continne spiritoal life, health, growth. All that tends thereto are ready, 
Christ has provided them. 

2. Plenty. The Jews nsed to make their greatest entertainments at 
sapper, and this may he the reason Christ says not I will dine, but I will 
snp, to denote the plenty of soul-refreshments he will afford those that open. 
He has spared no cost, no pains ; he thinks nothing too good, nothing too 
much for those that open. If we consider the price, what these refreshments 
cost Christ, we shall not wonder that they are so many, such abundance of 
them. They were not bought with silver and gold, but with the precious 
blood of that Lamb without spot. Where shall we expect, where find bounty, 
if not in the King of glory ? It is for the honour of his majesty that those 
whom he entertains e^ould have no reason to complain of want. No good 
thing will he withhold. ' He that cometh unto me,' &c., John vi. 85. He* 
will fulfil the desires. Let the heart be never so empty, never so capacious, 
he brings enough to fill it, to fulfil it. Let it be stretched out by intense 
desires to its utmost capacity, he will satisfy it, he will abundantly satisfy 
it, Pa. zxzvi. 8. The things of the world, get as much of them, as many of 
them as yoa can, will never satisfy, the heart is too large for them. But 
Christ has provided enough to fill, to satisfy, Isa. Iv. 1, 2. The whole world 
cannot fill the heart of man. Christ's provisions are more in this respect 
than the whole world. Here is plenty indeed, Ps. zziii. 6; fulness of 
joy, Ac. 

8. Yaiieiy. There maybe plenty where there is not variety. There 
may be enough, yea, too much of one thing. But it is a feast tLat Christ 
promises. He has variety of ordinances, variety of promises, and there 
are variety of comforts, variety of refreshments in every one. Nay, what is 
it that Christ offers in these but himself ? Now, when he offers himself, he 
offers all. Here is variety indeed. Can ye have more than all, than he who 
is all in all ? When he comes in, he is yours, and you are his ; and what 
does the apostle infer from this 7 1 Cor. iii. 21, 28. Christ only is that 
object, that can please and satisfy every faculty. To the mind he is the 
highert truth, to tibe will he is the chief good, to the conscience he is peace 
that passes all understanding, to the affections he is the most lovely, the 
most desirable, the most delightful object. Here is food for the mind, he 
that is truth itself. Here is a feast for the conscience, he that has slain 
enmity, he that brings the peace of God. Here is satisfaction to the will, 
the fountain of goodness. It need not lose itself in searching for drops, and 
following shallow streams, and digging broken cisterns ; here is the spring- 
head. And here is food for the affections. Love may satisfy itself in 
embracing the chiefest of ten thousand, fedrer than the children of men, the 
son of beauty, where all the scattered rays meet and shine in the brightness 
of their glory. Desire may here satisfy itself in clasping the Desire of all 
nations. Delight may here bathe itself in rivers of pleasures that are at 
Christ's right hand. And when Christ sups with thee, thou sittest by him, 
thou art not fiur from his right hand. Here is variety. 

4. Delicacies. It is a feast, a feast of Christ's providing. You will 
expect no ordinary fare when Uie King of glory entertains you. Here is 
choice rarities, such as the world affords not. * 1 have meat to eat that ye 



96 0HBiBT*8 osAoiotTs [Bkv. IIL 20. 

know not of,* John iv. 82 ; < Not as the world giveih give I nnto yon/ John 
xiv. 24. The world are strangers to such refreshments, as Chnst affords 
an opening soul. A stranger does not enter into his joy. Such fare does 
Christ provide as will not only satisfy bnt get a stomach, snch as will not 
only continue life where it is, bnt raise to life where it is not. Bach as 
taste of it shall never see death : hidden manna, angels* food, bread from 
heaven, the frnit of the tree of life which grows in the midst of the paradise 
of God. Adam longed to taste it, bnt l^en it was forbidden ; now Christ 
brings it into the sonl that opens. Himself is the tree of life, Bev. zziL 2. 
He comes into thee that thy sonl may taste him and live for ever, John 
vi. 81, 82, 88, 86. The virtue of this provision is everksting, it £ur 
exceeds the manna in the wilderness ; that did preserve life for a season, 
bnt it could not secure from death. But he that feeds on this can never 
die, not spiritually, not eternally, ver. 47, 48, &c. It is called water, but 
it is water of life ; he that tastes but a drop shall find it become an ever* 
lasting spring in his soul. He that tastes it need not thirst after carnal re- 
freshments ; he need not go to the world, to the creatures, to draw, this shall 
satisfy him for ever. So Christ tells the woman, Jchn iv. 10, 18, 14. He 
* will let thee drink of the pure river of the water of life, clear as crystal, 
which proceeds out of the throne of God and of the Lamb. What think ye 
of this manna, of the fountain^: of the tree of life, of that water that proceeds 
out of the throne of God ? Is not this worth your opening ? Would you 
taste of those grapes that grow in heaven, those fruits which grow in the 
land of promise ? And now, when you are in this dry and barren wilder- 
ness, does thy soul long to taste of those dainties which that city affords, 
whose maker and builder is God ? Why, Christ offers this ; he that opens 
to him shall sup with him He wiU set before thee some clusters of those 
grapes which grow in Canaan. He will give thee the first fruits of heaven. 
Thou shalt have some taste of the pleasures of his &ther*B house. Here 
are rarities indeed ; the world knows them not, and will not believe them. 
But thbse that have opened to Christ know what I say. They are hidden 
enjoyments, Bev. ii. 17 ; the earnest of the Spirit, the peace of God, the 
riches of assurance, the joy that is unspeakable and glorious, the hidden 
manna, the water of life. These are enjoyments that differ but in degree 
from those in heaven. And those that open to Christ, that sup with him, 
do taste of some or all these. 

5. Familiarity. Christ will deal familiarly with thee as with an intimate 
frieud. We take it as a great argument of intimate friendship when one 
will say to another, I will come and sup with thee. When David would 
aggravate the disloyalty of Ahithophel, he does it in these terms, * It was 
thou, my familiar.' And how was he his familiar ? Why, it was * he thai 
ate bread with me,' Psa. zli. 9. Thou hast been a stranger to Christ, lived 
without him in the world, at a great distance from him. Thy hafared of 
him and rebellions against him have provoked him to shew himself an 
enemy ; but now he is upon terms of kindness and friendship with thee : if 
thou wilt open, he will come and sup with thee. The mighty Qod, the i 
Prince of the kings of the earth, will stoop so low as to shew himself kind 
to thee. When David would express the remembrance of a friend to 
Jonathan, he thus expresses himself, 2 Sam. ix. 8, It was an ezoeeding 
great kindness, the kindness of God, that David woold shew* And how 
does he shew this kindness ? see ver. 7. ' Thou liialt eat bread at my i 
table.' This is it, and .more than this, that Christ offers; if a sinner wiQ j 
open, he will shew the kindness of Qod to him, a wonderfol, an exceed* I 
♦ Qu.' fruit 'V—Bn. 



Bet. m. 20.] intixation to sinnxbs. 97 

iDg great kindness. And how ? He shall eat hread with me, I will snp 
with him. Oh what intimacy, what familiarity does this denote, especially 
when to one far inferior 1 Mephibosheth, though a prince's son, was asto- 
nished that David should offer him such kindness : ver. 8, ' What is thy 
servant?* &o. Oh, how should sinners mn to entertain such kindness from 
the King of kings ! How should those that enjoy it wonder at it ! * What 
is thy servant, that thou shouldst look upon such a dead dog as I am i* 
What kindness, what friendship, what honour 1 What is this to me, that 
the Lord of glory should come and sup with me ? 

6. Complacency. Christ will shew he much delights in the soul that 
opens to him. This we learn by their posture at meat, in use amongst the 
Jews. They, like the Bomans, had beds about their tables, on which they lay 
when they went to eat, so that those which lay on the same bed, the one 
did rest lus head in the other's bosom. So it is said of John, John xiii. 28. 
So that when Christ promises, I will sup with him, it is as much as if he 
should say, he shall lay his head in my bosom. He that opens to Christ, he 
shall have the place of the beloved disciple. So much delight will Cluist 
take in him, as in one whom he will admit to rest in his bosom. Oh blessed 
posture ! Oh happy soul, whom Christ will take so near to himself, whom 
he will lodge in his bosom 1 Well may it be said of Christ, that his delights 
were in the sons of men, when he will shew he takes so much delight in 
them, as to lay them so near his heart, to take them into his bosom. Well 
may he say, * As the Father loved me, even so love I you,* John xv. 9. 
And yet if he had not said it, what worm amongst us could have presumed, 
could have believed a love which seemed so incredible ? As the Father 
loves me, Stc, There is not an equality, but there is a similitude. And as 
in other things, so it holds in this. Such is the Father's love to Christ, as 
he is said to be in the bosom of the Father, 1 John i. 18, And such is 
Christ's love to thee, such his delight in thee, as if thy heart be opened, 
thoa art in the bosom of Christ. If thy heart be opened, it is Christ's 
banqueting-house, he will sup there. His banner over thee is love, as 
Cant. ii. 4. With what delight mayest thou he down under his shadow 1 
How sweet will the fruits of his delight be to thee, while his right hand does 
embrace thee, and his left hand is under thy head, thy head rests in his 
bosom ! Oh what sensible soul will not be transported to think of this with 
believing thoughts 1 What delights can the world afford like unto these ! 
when, as the spouse expresses it, Cant i. 18, Christ lies betwixt thy breasts 
like a bundle of myrrh, and thy head rests in his bosom 1 Thus will it be 
when Christ sups with thee; and he will sup with thee when thou openest to 
him. Then will he shew as much delight in thee as if thou wert admitted 
to rest in his bosom. 

Use, Exhortation. 1. To those to whom Christ is come, whom he feasts, 
to whom he vouchsafes communion with himself. Be careful to continue 
in this happy condition. Be afraid of whatever may provoke Christ to with- 
draw, what may interrupt this eonmiunion. Be careful to abide in this 
blessed fellowship. Use all means to continue this communion with Christ, 
that he may still feast you, and you may continually sup with him. 

Qu€9i. But what means shall we use to this end, to continue ? &q. 

Am. 1. Make him welcome. Shew by your joy and cheerfulness in his 
presence that you count it your happiness to exgoy him. Let him see that 
yoa delight in him above idl things, that you prefer him before your chief 
joj, that he is the head, the chief of your delights. Set him against all 
other things that worldlings rejoice in, Ps. iv. Shew that you count his 
presence a sufficient supply of all wants. Christ is better unto me than 

woL. n. o 



98 gbbist'b asAoxouB [Bsv. IIL 20. 

friends, ehildren, riches, honours. These are miserable eomforts if I taste 
not the sweetness of Christ in them ; and there is enough in him to rejoice 
me when all these vanish. As too mnch delight in outward things does 
disparage Christ, so does sadness and nnoheerfolness in the want of these 
things. Say, is not Christ better to me than all these ? 1 Sam. i. 8, ' My 
soul shall magnify the Lord, and my spirit shall rejoice in God my Saidonr.* 
Then do yon magnify him when you count other things small in comparison 
of him. Then does your soul rejoice in him when you delight more in him 
than in all outward comforts. Thus to magnify him, thus to rgoiee in 
him, is to make him welcome, and that is the way to continue him with you. 

Ans, 2. Entertain him. He brings provision enough for you, will yon 
provide nothing for him ? It is true, indeed, you can provide nothing worthy 
of such a guest, but something he expects, and something there is he delights 
in and will accept. 

When the three angels came to Abraham, how careful, how active is he 
to entertain them 1 Gen. xviii. It is the Lord of angels that comes to sop 
with thee ; oh how careful shouldst thou be to provide that which he loves, 
wherein he delights 1 Why, what is that 7 1 will but point at it. It is a 
humble, a broken, an upright heart. This he loves, this he delights in. 

(1.) A humble heart. A heart humbled in sense of Christ's excellency 
and its own vileness. He beholds the proud afar off, but the humble he 
beholds with delight, and will delight to continue with it. See what sweet 
promises he makes thereto, Isa. Ivii. 16. None so precious to Christ as those 
that are vile in their own eyes. He that is poor in spirit, though no man 
regards him, and though he do not regard hunself, the Lord has a special 
respect to him, Isa. Ixvi. 1. Those that have high thoughts, good conceits of 
their own righteousness, parts, performances, the Lord will overlook them, he 
stays not there ; it is the humble spirit that he looks at, that he dwells with. 

(2.) A broken heart. A heart broken from sin, and broken for sin ; a 
heart that melts and bleeds, when it remembers how it has wounded, how it 
has dishonoured Christ; a heart that yields to Christ's motions, and 
receives his impressions. A stubborn, stony heart, that is insensible of 8in« 
that is hardened against the word, tiiat is not moved by all the melting 
manifestations of Christ's love, but continues in sinful ways, notwithstand- 
ing all the knocks of the word : this heart is an abomination. 

Oh, if the Lord have broken your hearts, made them tender, take heed 
they be not hardened through the deceitfhlness of sin. If you would enter- 
tain Christ with that which he loves, give him a broken, a contrite heart ; 
this will be more acceptable to him than all sacrifices, than all the rarities 
thou canst provide, Ps. li. 16, 17. 

(8.) A sincere heart. A true and upright heart. This Christ delights 
in. * Thou lovest truth in the inward parts,' Ps. li. 6. He loves a whole, 
an undivided heart. That is a sincere heart that is wholly Christ's. 'Ani; 
d/-v|/u;^o(, * a double-minded man' he cannot endure ; one that has a heart and 
a heart ; says he has a heart for Christ, when his heart is for the world ; 
pretends Christ has his heart, when he has a heart for his lusts. He that 
will entertain Christ with a divided heart, divides himself from Christ. He 
will not endure the arbitrament of the harlot, * Let it be divided.' If he 
have not all, it is as bad as if he had none at all. Give your heart ^oUy 
to Christ ; if you entertain him with such a heart, he will like his entertain- 
ment, it is the way to have him stay with you. 

Ans. 8. Let him have good attendance. If you be careless, disrespect- 
ful of him, how can you expect his company ! Let eveiy part of your souls 
wait upon Christ. When you tender him any service, offer up your souls 



Rev. m. 20.] invitation to bdoibbs. 99 

with it. If yoa tender yonr outward mao, without yonr sonis, in ordinances 
where Christ fSsasts his people, it is as if yoa should bid yonr servant wait apon 
yonr gnest, and withdraw^ yourself; this ift a disrespect. Is not Christ 
worthy you should attend him in person ? Take heed of these neglects. 

Am. 4. Let him have your company^ be always in his presence. If you 
depart from him, wander after others, no> wonder if he depart from you. 
Be always with him. How ? Your mind» with him, by frequent thoughts 
of faim, ¥b. ezxxiz. 17, 18 ; your wills and hearts, by inclinations to him, 
the bent and tendency of them upwards,, a bias leading you still; your 
a&etions on him, as the most lovely, deli^tful, desirable object, Ps. Ixxiii. 
28, 25 ; and with him in your daily converse ; by ordering your conver- 
sation so as it may be a walking with God : Gen. v. 25, * Enoch walked 
with Gbd,' and so Noah, Gen. vi. 9. Labour to see him, to ei^'oy him in 
all, to act as in his sight, to order all for him, to dispose of all in subser- 
viency to him. 

2. Branch of the exhortation. To those that have not yet opened to 
Christ ; to those who have not feasted with him. Yon will never have fel- 
lowship with Christ, yoa will never enjoy this hapless, yon will never 
taste how sweet, how gracious the Lord is, till you admit him. He only 
sups with them that open to him. Oh then make haste to open. 

Quat. Bat who are those that have not opened, that do not feast with 
Christ, that yet ezvjoy not fellowship with him? How shall I know whether 
this be my condition ? 

Aru, This we will briefly resolve, that the exhortation may be seasonable 
and forcible. Yoa may know it, 

1. By yonr appetite after spiritual enjoyments. Those that feast with 
Christ have a strong appetite to those spiritual dainties that he provides. 
He fills the hungry with good things. Do yoa hunger and thirst after 
rigfateoosneas, after holiness, after spiritual knowledge, sAei a clearer sight, 
a fuller enjoyment, of Christ ? You know when you hunger and thirst i^r 
bodily nourishment thore is a sense of emptiness ; this emptiness of the 
stomach is a pain and anguish to you ; yoa are restless till you be satisfied. 
Is it thas with your souls in reference to spiritual ei^oyments 7 Are you 
sensible of a soul-emptiness? Is this your gri^, your soul-affliction? 
Will nothing satisfy but CSirist, more holiness, near^ communion? Do 
you pant azid breathe after this in eveiy ordinance ? Can yon tmly say, 
' As the hart pants after the water brooks, so pants my heart after God' ? 
I>o yoa sigh and mourn in the sense oi yonr soul's poverty and emptiness, 
Christ's withdrawings and estrangement ? Is this the voice of your heart, 
* Oh when shall I come and appear before him ?' when will he appear, &c. ? 
When carnal men think the Sabbaths and spiritual employments long and 
tedious, whereas they say, * When will the Sabbath be done ? ' is it the voice 
of yonr soul. When will the Sabbath come» that I may see him whom my 
Bool loves, that I may see his face, and hear his voice, and be satisfied with 
the pleasure? &c. Does your soul breathe after Christ in igmjer ? Do yon 
desire the word as new-bom babes, Ac. ? When you can withdraw from 
ordinances, think them tedious, have no more than some £unt wishes after 
spiritual enjoyments, this argues Christ does not feast with you : < He fiills 
the hungiy,* &o.; ' Ho» every one that thirsteth, oome,' &o. 

2. By your deHght in the presence of Christ, and those spiritual enjoy- 
ments wherewith he feasts his people. If he feast with yon, you will take 
SQch pleasure herein, as will dead your affections to unlawful pleasures, as 
will moderate your affections to lav^l delights. If Christ feast with yon, 'd 
you enjoy feUowship with him, the pleasures of sin are rank and unsavoury 



100 GHSISlTB OBAGXOUS DiTITATIOM TO BIMNSBS. [BeY. HE. 20. 

to your souls. Those stolen craters which were formerly sweet, will now 
be as the waters of Marah ; your stomaeh will rise against those things that 
formerly yon have swallowed with delight. The word will be sweet to yonr 
taste. Secret prayer, and meditation, all those spiritual duties wherein 
Christ feasts his people, will be your delight. The provisions wherewith 
Christ entertains yon will make yon vomit np those forbidden morsels, 
wherewith sin and the world fed yon. You will not henceforth count them 
sweet ; you will have no more mind to return to sinful pleasures than to 
swallow up a vomit, or to wallow with the sow in the mire. If intemper- 
ance, good fellowship, nncleanness, unseasonable sports, or any way of wicked- 
ness, secret or open, be sweet to you, yon may fear Christ is not yet come 
to feast with you ; yon have not tasted of those delights which are eigqyed 
in communion with him. 

8. If Christ feast you, your souls will grow, thrive, and be well liking. 
This w&l be the fruit of Uiese spiritual refreshments ; they will make you 
more lively, strong, active, frnitful, in the ways and acts of holinees. You 
will grow in grace, &c. ; go from strength to strength. Your souls will be 
as watered gimiens, the frnits of the Spirit will flourish there. Your haaits, 
sometimes Uke a desert, will now be as Sharon; and that which was a wil- 
derness, nothing but weeds, briars, and thorns — worldly, unclean Insts — 
will now be as the garden of God. The spices thereof will flow out : love, 
and zeal, and self-denial, and heavenly-mindedness, and contempt of the 
world. These will be on the growing himd, you will be outgrowing your dis- 
tempers, prevailing more and more against corruption, and increasing with the 
increase of God. Oh, but where there is no spiritual life manifest^ in holy 
duties, no strength, no opposition, no effectual resolutions against prevailing 
and endeared sins, there is no sign that Christ i^ come in. Your souls would 
be in a better plight if Christ did feast them. 

Thus you may know if Christ sup with you. And if the Lord bring these 
home to your consciences, the exhortation will be more seasonable. If yon 
have not yet opened to Christ, if he do not sup with you, oh make haste to 
open. To stir you up hereto, consider the misery of those who have not 
this fellowship with Christ. If you have not fellowship with Christ, 

1. You have fellowship with unclean spirits. These, though you perceive 
it not, feast with you, feed in you. The heart where Christ is not, is a place 
swept and garnished for Satan, fitted for his entertabment. There is no such 
refreshment to Satan in the world as the lusts of a carnal heart. These un- 
clean spirits feed rank ; your sins are their feast ; it is their meat and drink 
to have yon continue sinning. You cannot provide him any choicer delight 
than unmortified lusts. He sups with you till Christ come in. Yonr com- 
munion is not with the Father, but with him who rules in the hearts of the 
children of disobedience. 

2. Yon have fellowship with the unfrnitfnl works of darkness. Yonr lusts, 
proud, worldly, unclean, revengful, these feed on you, they are always gnaw- 
ing upon the inwards of your souls. You feel it not indeed ; no wonder, tiU 
Christ come you are dead. You have seen vermin crawling in, and fiaeding 
on a dead carcase; this is the very emblem of a soul without Christ Un- 
mortified lusts, like so many vermin, prey upon your souls. The worm thai 
never dies breeds here ; if Christ come not in and kill it, it will gnaw upon 
yon to eternity. 

8. You can have no fellowship with Christ hereafter. Those that acquaint 
not themselves with Christ by entertaining him, by communion with him 
here, he will not know them hereafter. If you admit him not, if he sup not 
with you here, he will say to you, < Depart from me, I never knew yon.* 



MAN'S INSUFFICIENCY TO DO ANYTHING 
OF HIMSELF. 



For withatU me ye can do nothing, — John XV. 6. 

In the fonner yerses there is a parable. A parable is a similitude ; and in 
this, as in others, we have three parts. 

1. Xl^et^tCj a similitude propounded, under three notions, the vine, the 
branches, the husbandman. 

2. * A««dMri(, the similitude applied, to three parties, the Father, the Son, 
the elect; Christ the vine, the elect the branches, the Father the hus- 
bandman. 

8. Ex^tfi^, the similitude expounded and prosecuted, declaring the acts and 
offiees of the several parties held forth therein : the acts of the Father, the 
husbandman, to lop and purge ; of Christ, the vine, to support and nourish 
the branches ; of the elect, the branches, to abide ^i the vine, and be fruit- 
ful. It is propounded in part, and applied, ver. 1 ; prosecuted in the rest. 
The acts of the Father, ver. 2, two, according to the distinction of branches : 
in respect of the unfruitful, ou^Mg ; of the fruitful, KttddiMgtg ; and the instru* 
ment by which he doth these acts, ver. 8 ; the acts and offices of the vine 
and branches, ver. 4 and 5. . 

I am the true vine, A vine ; that to my members, which a vine is to its 
branches, give them life, strength, fruitfulness. 

True. Not vitie sylvegtris^ a wild vine, either barren, or yielding nothing 
but wild grapes ; but a choice fruitful vine. 

Hutbandman, How he resembles one, appears in the acts ascribed to 
him : ver. 2., * Every branch in me that beareth not fruit, he taketh away ; 
and every branch that beareth fruit, he purgeth it, that it may bring forth 
more fruit.' 

He taketh away^ aipt. He detects their hypocrisy, so as they are no 
longer accounted branches. 

He purgeth, %a66upty lops off that which is luxuriant. His instrument, 
ver. 8. ; the word is his pruning-hook. 

dean^ nafia^ht, hence cathamt. Take away the abuse of the word, it is 
the same with puritan, they differ but as Greek and Latin. No shame to 
be called a puritan, since Christ called his disciples so. It is an honour 
not to think one's self pure, but to be pure, whatever others think. 



102 1IAN*S INSUFFIOIENGT [JoHN XV. 6. 

The acts and offices of Christ, Ter. 4, 6, in that word abide. 

I abide in you. The vine maj be said to abide in the branches, by con- 
veying jnice, nonrishment, whereby they subsist and flonrish ; which sub- 
tracted, they would be barren, witiier, rot, and M off. Christ abides in 
us by his influence, upon which depends our subsistence, life, strength, fruit- 
fulness. 

The acts and office of professors follow, ver 4, 6, abide in me. 

Bear fruit. He uxges one by the other. It is necessary, your duty, that 
which proves you branches, to bear fruit ; but it is impossible you should bcMff 
fruit, except you abide in the vine. This he proves by the same simile 
repeated, ver. 4, and applied, ver. 6. Take the sense of the whole simile, 
and both verses thus : Uie branches cannot bear fruit without the vine ; but 
I am the vine, &c., therefore abiding in me you may bring forth fruit ; but, 
on the contrary (which is understood), not abiding in me, ye cannot be fruit- 
frd. He adds a reason in the text, ' for without me ye can do nothing.* 

Obs. Men without Christ can do nothing ; or, men out of Christ cannot 
do anything : 1 Cor. iii. 5, ' Who is Paul, and who is Apollos, but ministers 
by whom ye believed, even as the Lord gave to every man ?* and 1 Cor. iv. 7. 
' Who made thee to differ from another 9* &c.. Mat zii. 84. I shall 

1. Explain (1.) what it is to be without Christ ; (2.) what is this impo- 
tency, cannot do ; (8.) in what sense they can do nothing. 

(1.) Without Christ; [1.] without union with Christ; [2.] without 
influence from Christ. Unless they be united to, assisted by Christ, they 
can do nothing. The first seems to be principally intended ; for it is vctfffc, 
not c£rau, and %b»f # ; ium is as much as ;^«^0i0fyn( M t/Mni, separated firom, 
not united to : yet the other is necessary, and indeed inseparable. Whers 
there is union, there is influence ; and where there is acting, there is both. 

[1.] Without union. Except ye be in him, as the branch in the vine, 
partake of his nature, virtue, &e ; such a union as is held forth in this cup, 
a real, intimate, reciprocal, inseparable union : real, not seeming and in 
appearance only. There are some who are said to be in Christ, not because 
they are so, but because they seem so : ver. 2, * Every branch in me that 
beareth not fruit.* If they had been really in Christ, they had not been 
fruitless, nor taken away. Those who seem but to be united, seem but to 
act ; to seem to do only, is not to do. He that seems to do only, though he 
do all in appearance, doth nothing; if not really united, he can do nothing. 

Intimate. Abide in me ; not by, or near, or with, but m me. Appropin- 
quation, coi^janction, adhesion, is not sufficient ; it must be insition, inhe- 
sion, implantation. Many may come near, sit down under Christ's shadow, 
join with him, cleave to him, yet be impotent, because without him ; if not 
intimately in him, without him, and witiiout him ye can do nothing. 

Beciprocal. ' Abide in me, as I in you' ; he in you, and you in him. 
Some may be in Christ, and yet not Christ in them. The elect, before 
regeneration, may be said to be in Christ ; he is not in them, therefore thef 
are as impotent as others. They were in him when he suffered, for he 
suffered as a common person, as their representative ; even as we are said 
to be in Adam, sinning before we had a being, Bom. xv. 12. If Christ be 
not in you, as well as you in him, ye can do nothing. 

Ineeparabie. Those are without Christ, who are not sure to be alwiays in 
him ; yet some are said to be in him who may be out of him. The mem- 
bers of the Jewish church were in Christ, else they could not be said to be 
broken off, Bom. xi. 20 ; but not inseparably. Faith only makes this union 
inseparable. They were tied to him by profession, external covenantmg, but 
broken off for want of fiEuth, — ' they were broken off by unbelief, thou stand- 



John XV, 5.] to do antthino op hdcbblf. 103 

est by faith/— except yon be inseparabfy united, yonr union is separated 
from acting, yon can do nothing. This is in the text too. He says not, 
he that is in me, but * he that abides in me.' Separable onion is no union 
in the sense of the text ; it leayes a man without Christ. To abide in 
Christ, and to be without Christ, are opposed in the text as immediate con- 
traries ; so that whosocTer abides not in him is without him, no medium is 
allowed by Christ ; and without him ye can do nothing. 

[2.] Without Christ's influence, concurrence, co-operation, ye can do 
nothing. Not that general influence only, which is necessary both to the 
existence and operation of all creatures ; for without this they would not do 
nothing only, but be nothing, sink into annihilation ; this is it by which all 
Utc, and move, and have their being. But that special influence, by which, 
as head of the church, he enables those that are in him to act spiritually 
and supematnrally, in order to those supreme ends, his gloiy, &c., this 
influence supposes union ; he concurs with none this way but those that are 
united to him ; and union without this would not empower any to act ; without 
influence, exciting, determining, fortifying, &c. 

Exciting, The best principles and habits are as sparks in embers ; they 
cannot bum until they be blown. They are as Peter asleep in prison, will 
not rise and walk, though the door be open, till the angel of Christ his 
influence awake them. No second cause can move till it be moved by the 
first; not grace itself, though more excellent than the rest. It is a creature, 
and therefore dependent, as in sue, so in operari. The apostle thought it 
necessary to stir up pure minds, 2 Peter iii. 1. He in so doing was a 
labourer together with Christ ; he concurs, co-operates by this influence ; 
without it ye can do nothing. 

Determining. Souls rightly principled, if not indiflerent to good or evil, 
yet indiflerent to this or that act and object. This indiflerency must be 
determined, else there can] be no acting; no determinations but by this 
influence. If it could determine itself, it would be independent in acting. 
Nothing else can determine it, because nothing can have immediate access 
to the soul but Christ, and it is not determinable but by an immediate 
influence. 

Though much be disputed against this determining influence, by some 
who advance the power of nature too much, yet I am forced to close with 
it by this reason : every particular act is decreed, Eph. ii. 10, else there 
could be no providence ; and how should the soul meet with and be carried 
to the same acts that are in the decree, with all circumstances, except 
guided and determined to them by this influence ? Our souls are like 
£zekiel*s wheels, indiflerent to go or stand, to move below, or be lifted up 
above ; they are determined to &is or that motion by the spirit of the living 
creatures, by this influence that acts them. They are like clay in the hand 
of the potter, indiflerent to be moulded into this or that form, determined 
by the hand and at the pleasure of the potter. Paul's comparison, Bom. 
ix. 21, holds, not only in respect of our state, but our actings : ' We are 
his workmanship, created unto good works,' Eph. ii. 10. There is a crea- 
tion which respects acting as well as being ; a creation unto good works to 
walk in them. A pen in itself is indiflerent to draw a letter or a figure, or 
this or that form of either, the hand of the writer determines it ; if this be 
withdrawn, the pen falls and blots. We are such instruments in the hand 
of Christ, he can draw what he pleases by us ; but if he withdraw his hand, 
his influence, we M, sin, blot, do nothing, or worse than nothing ; as the 
pen draws nothing without the hand, so ye without Christ can do nothing. 

Strengthening injhmee. ' I am able to do all things through Christ 



104 man's imsuffioibkot [John XV. 5. 

stzeDgthening me/ Philip, iv. 18 ; therefore able to do nothing without 
Christ, 2 Cor zii. 9 ; his strength is made perfect in weakness, Eph. liL 16, 
Col. i. 11 ; we can do nothing unless we be strengthened with might. 

(2.) What is this impotenoy ? In four degrees take its nature and latitude. 

[1.] It is a privation of power, an absence, a total privation ; an absence 
not in part and degrees only. It is not only a suspension of acts, as may be 
in sleep, but an absence of radical power: Bom. t. 6, 'When we were 
without strength, Christ died f<»r us ;' Ezod. zr. 2, * The Lord is my 
strength' ; nor an absence of part or degrees of power, as in sickness, but a 
total privation, an absence of all power: Isa. zJ. 29, * He giveth power to 
the faint, and to them that have no might he increaseth s&ength.' Not 
such an impotency to act as is in a branch in winter to bear fruit, but such 
as is in a branch cut off from the vine, have not the least degree of spiritual 
power to do anything. 

[2.] It is not only a total privation in respect of power, but it is nniversal 
in respect of the subjects of tibat power. Every part is impotent, deprived, 
and wholly deprived of all mind, will, memory, affections : Ps. exxzviii. 8, 
' In the day when I cried, thou answeredst me, and strengthenedst me with 
strength m my soul.' 

[8.] It is not a mere impotency only, but an incapacity ; not only want 
power, but incapable with any near capacity to receive it ; not only as a 
branch cut off, yet green, for that may be engrafted ; but cut off and withered, 
no capacity of fruitfulness, thon^ implanted. The capacity is but either 
merely obediential, such as is in stones, to become Abraham's children ; or 
at least very remote, such as is in dry bones, to be jointed and animated and 
made instruments of vital parts. The capacity is so remote, such a distance 
betwixt the power and the act, as nothing but infinite power can bring them 
together ; that power which brought heaven and earth out of nothing, ealleth 
things which are not as though they were ; hence called a creation, * his 
worbnanship, created,' Eph. ii. 10 ; ' He that is in Christ is a new creature,* 
2 Cor. V. 17, Eph. iv. 24. 

[4.] There is not only absence and incapacity, but resistance ; he is not 
able, and he is not willing to be able ; without power, and unwilling to 
receive it. It is not only a physical, a want of power, but a moral priva- 
tion, a want of will ; both unable, and unwilling to be able, and unable to 
be willing. Unwilling, * ye will not come to me,' John v. 40 ; hence on God's 
part, drawing, John vi. 44 ; striving. Gen. vi. 8 ; on ours, refrising, Prov. 
i. 24, Mat. xziii. ; resisting, Acts vii. 51 ; unable to be willing, Philip. li. 
18, 2 Cor. iii. 6. ; we cannot think of being willmg. 

8. The extent of this impotency in this word Mhv, 'can do noihuig* ; 
(1.) that they would do; (2.) that they should do; (8.) as they ought to 
do ; nothing. 

(1.) That they would do nothing, [1.] to avoid the least degree of 
misery ; [2.J to attain the least degree of happiness. 

[l.J To prevent misery, cannot satisfy justice, pacify wrath, avoid the 
curse, escape judgments. 

First, They cannot without Christ satisfy justice. Justice requires per- 
fect obedience ; in want of it, death. That men cannot perform, that Uiey 
cannot endure ; it is eternal death, for the penalty is answerable to the fault. 
There is something of infiniteness in disobedience, at least objective ; there 
must be something of infiniteness in the punishment : punishment is infinite 
in weight or duration ; that which is infinite in weight a creature cannot 
undergo, it would sink him into nothing, therefore it must be infinite i 
continuance. What man is not cepable of in weight must be suppHed i 



JoHNXY. 5.] TO DO ANTTHINO OF BIM8BL7. 10 6 

dnratioo. None can satisfy the demand of jostice in point of perfect obedi- 
ence, therefore all without other provision must die eternally. 

The proper act of punitive justice, is to distribute punishment, to inflict 
the penalty due to disobedience, according to law. This the law according 
to which Qod proceeds with man, * Do this, and live ; ' perform perfect obe- 
dience, and have eternal life ; and in the negative, * Do not this, and die ;' 
tail in obedience, and die eternally. Now no man since the fall can perform 
perfect obedience, therefore justice is engaged to inflict eternal death on aU. 

Now, lest no flesh should be saved, mercy puts a favourable construction 
npon the law ; dispenseth with personal obedience, and accepts of it per- 
formed by another, a surety, a proxy ; so that, whereas the sense of the law, 
prioiitive and eternal, is tbos, Do this by thyself or another, and thou shalt 
live ; satisfy the law by thyself or another, and the reward shall be life, 
otherwise thou shalt die ; wisdom concurs with mercy, and finds out Christ 
as the fittest person to satisfy justice, both by obeying and dying, as most 
able, most willing to satisfy justice and glorify mercy. So that, by the 
mediation of these attributes, the rigour of the law is turned into the sweet- 
ness of the gospel, and runs thus : he that performs perfect obedience by 
himself, or by a mediator, Christ the righteous, he shall live ; he that doth 
neither, shall die without mercy. 

Now the former is impossible; no man can in his own person perfectly 
obey the law and thereby satisfy justice : and none but Ciuist can or will 
be aceepted as a proxy, a surety. Therefore, all who are without Christ, 
who have not his obedience and righteousness imputed to them, must die 
without mercy, and the justice of God is engaged to see it executed. 
Justice is as a flaming sword, turning on every side to keep out those 
from the way of the tree of life, who approach without Christ his right- 
eoQsness. Justice is our adversary, we must agree with it, give satis- 
faction to it in the way, in this life, else it will deliver us to the Judge, 
&e., Mat. y. 25, and we shall never come out, because it will never be 
paid. Revenging jostice, as the avenger of blood, pursues all sinners ; 
and there is no security, no city of refage, but Jesus Christ. Vengeance 
hangs over your heads as a sword by a hair, and justice cries, as he to 
Elisha, < Shall I smite him '? And if Christ interpose not, his blow will* 
fall so heavy as it will sink you into hell. 

Secondly f Nothing to pacify the hatred and wrath of God ; all without 
Christ are exposed to these, and all the degrees of them. This severe 
affection in God is held forth in several degrees, and all of them bent against 
sinners without Christ. 

DUpleasure, Both persons and actions, all in them, from them. He 
vouchsafes no pleasing look, thought, word; he frowns, chides, smites, ex- 
presses displeasure every way : I^m. viii. 8, ' Those that are in the flesh 
cannot please God ;* not they do not, but cannot. And this denotes not 
difficulty only, but impossibility: Heb. xi. 6, * Without faith, it is impos- 
sible to please CKkI,' whatever other accomplishments they have, or 
actions they do. And why? without faith and without Christ; he is well 
pleased in him, Mat. iii. 17, and with none but in him ; no beauty in per- 
son, no loveliness in actions, nothing that can please him. 

Anger. That is more than displeasure. He that is not well pleased is not 
forthwith angiy : Ps. vii. 11, • God is angry with the wicked every day.* 
No wonder; for everything they do, or speak, or think, is a provocation. 
So, as Christ in another case, Mark iii. 5, he looks round about on them 
with anger. Hos. iii. 11, ' I gave thee a king in mine anger ;* those things 
that they desire are in anger. 



106 man's iMSUFnoiENOT [John XY. 5. 

Wrath. Bablimated anger, fury, the aooomplishment of aogear : Ezek. 
Tii. 8, ' I will poor out my fury npon thee» and acoompliBh mine anger 
upon thee' 1 It flames, boms, and cannot be quenched, Jer. vii. 20. It is 
' poured out,* Jer. vii., upon him and all his. The Lord never says, as 
Isa. xzvii. 4, < Fury is not in me,' till you be in Christ Wrath a^unst 
their persons and services, £ph. ii. 8. ' Children of wrath,' bom in it, to 
it, it is their portion, a rich portion, a treasury, Bom. ii. 6. ' It abides 
on unbelievers,' John iii. 86 ; ' revealed against their actions,' Bom. L 18. 

Hatred, This is more than anger in its height; as Aristotle, it is Marw, 
it is hu fura Xwrng. It does ^oliKtcku rh /xi) intu. Anger would make him 
smart that is the object of it, but hatred would destroy him. Anger is more 
easily allayed or removed than hatred ; anger shews itself with some grief, 
but hatred with delight. God's love runs in several channels, but all his 
hatred is carried to sin and sinners. Christ is the Son of his love, and none 
paftake of his love but in Christ. 

Enmity. It is a deadly hatred, such as is betwixt mortal enemies : Luke 
ziz. 27, * Those mine enemies,' &c. Traitors, rebels to his crown and 
dignity : Bom. v. 10, ' When we were enemies.' No reconciliation with- 
out Christ. 

Abhorreney. Both we and ours abominable ; more than hateful persons, 
Tit. i. 16 ; in works deny him, being abominable and disobedient. Their 
services, those which God commanded. Prov. zv. 8, ' The sacrifice of ihe 
wicked is an abomination.' Isa. i. 18, ' Incense is an abomination to me.' 
Yer. 14, * Your new moons and your appointed feasts my soul hateth, they 
are a trouble to me, I am weary to bear them.' Isa. Ixvi. 8, <Ke that 
killeth an ox is as if he slew a man, he that bumeth incense as if he blessed 
an idol ;' and what more abominable ? 

None can remove wrath but Christ £ph. i. 6, He ' hath made us 
accepted in the Beloved.' 1 Pet. ii. 5, ' Spiritual sacrifices acceptable 
through Jesus Christ.' For his sake God calls them his people, and her 
beloved which was not beloved. Bom. ix. 25. It is he that reconciles, 
2 Cor. V. 18, 19. He is the /Xa^r^^ioy, Bom. iii. 25 ; stands betwixt us 
and wrath. The law works wrath. Bom. iv. 15 ; he trod the wine-press 
alone. He only can make persons and services cease to be objects of 
wrath : 1 These, i. 10, * Jesus which delivered us from wrath to oome.' 
Bom. V. 9, ' Being justified by his blood, we shall be saved firom wrath 
through him.' 

Thirdly^ Nothing to avoid the curse of the law of God. All that are 
out of Christ are under the law, and all under the law are under his 
curse; for the law blesses none but those who obey it perfectly, curses 
all that fjEtil in the least: Gal. iii. 10, 'Cursed is every one that con- 
tinueth not in all things which are written in the book of the law to do 
them ! Eveiy one that doth not ^all things is cursed, and continues so. 
It is a cursed state and condition, all in it are cursed, 2 Pet ii. 14, iv*/ 
xaro^a;. An Hebraism ordinaiy in the Testament, sons, i.€. 

First, Destined to the curse, as Judas, and the man of sin is called wh^ 
&vuXiiaii because ordained to destruction, 2 Thess. ii. 8. So he is mCTQ 
who is condemned. 

Secondly, Worthy of the curse, as rlxva IgynCt Sph. ii. 8 ; and Son of 
peace, wh^ iip^v^i, Luke x. 6, dignus pace. 

Thirdly, Actufdly under the curse, as wo/ ^(irog, John xii. B6, &c. ; or 
Jilii contumacies, Eph. ii. 2, the son of the curse. 

Fourthly, Most cursed^ as 2 Thess. ii. 8, £y^;ftKiv( afiagria^, i.^,, peeaUo 
deditissimu^Sf most sinful, most cursed. 



John XY. 5.] to do anything of himself. 107 

In evexy place, in the city and in the field, Dent, xxriii. 16, abroad and 
at home, where thon most blessest thyself, it shall enter as the flying roll, 
Zech. V. 4, Prov. iii. 88. 

In every part, in body and soul, in every £EusaIty and member, knees, 
legs, ver. 85 ; blindness, madness, astonishment of heart, ver. 28. 

In eveiy action. Dent, zxviii. 19, when thon eomest in and goest ont, 
ver. 19. The Lord shall send cnrsing, vexation, and rebnke in all that 
thon settest thy hand nnto for to do, ver. 20. 

In all relations, that which is dearest and sweetest, children : ver. 18, 
' Corsed shall be the fruit of thy body.' 

In all enjoyments: ver. 17, 'Corsed thy basket and store, frnits and 
cattle ;* nay, the choicest blessings are cursed, Mai. ii. 2. 

WiUi every curse, spiritual and temporal, of law and gospel. The law 
curses all that want obedience, want works ; the gospel all that want faith, 
without Christ, without both. The gospel-curse is more terrible, no avoiding, 
no repealing mercy ; Christ himself cannot bless when it curses, or leaves 
under the curse. 

Nothing but Christ can remove the curse, for there is no removing but 
by bearing ; and no angel nor man can bear it, it would sink aU into hell ; not 
bear that which is due to one, much less what is due to all. If the Lord had 
not laid hold on one that is mighty, the heavy curse had pressed all into 
hell : Gal. iii. 18 ' Christ has redeemed us from the curse of the law.' 
Bev. zxii. 8, 'There shaU be no more curse, but the throne of God and 
of the Lamb shall be in it.' 

Fourthly^ Nothing to escape judgments. This depends on the former. 
Justice unsatisfied summons wrath. The curse is the sentence which 
jofitice passeth in wrath, and judgments are the executions of this sentence. 

God's dispensations are judgments to all out of Christ. Not simply 
afflictions or chastisements (for these may be sent in love, and made 
subservient to happy ends), but judgments sent in wrath from a judge, 
not a father. There is a sting of vengeance in them till disarmed by 
Christ ; they come to avenge the quarrel of the violated law. All dispen- 
sations are judgments ; for, as aU the ways of God are mercy to such as 
keep his covenant, Psa. xxv. 10, so are they judgments to these. As all 
things work for good to them, etiam ipsa peecala ; nc odtentibus eum omnia 
eooperantur in malum, mala qua fecerunt, quafacere voluerarU, qua per alias 
jurantnt. No question of those which are evil, malum culpa et poena. And 
it is clear of thmgs indifferent, which receive impression of mercy or judg- 
ment firom the principle or intention of God in dispensmg. 

Nay, those things wtiich are good. Immo bona qua fecerunt, in iUis non 
perteverando; vd qua rumfeeerunt, omittendo; quaque acceperunt ffratia Dei, 
abuiendo. Mercies in themselves and nnto otiiers are judgments, because 
act in love, nor to do them good. ' Judgment without mercy,' James ii. 18. 
No drop of mercy but through Christ, if you take it formally and strictly. 
Grievous judgments, spiritual, voZg iMiufiA^, &c. Insensible : when cry 
peace and di^eam of mercy, sudden destruction. There is no escaping 
judgment but by Christ. He only satisfies justice, he pacifies wrath; 
and, this done, nothing can be a judgment ; their nature, their notion, is 
changed. 

Ohj. But did not Ahab escape a judgment, yet without Christ ? 

Ans. It was but deferred, 1 Kings xxi. 29. And but in part deferred, 
and but awhile ; the deferring of it was a judgment, through his abuse of 
the forbearance. 
, F^Myt Nothing to deliver from hell ; the accomplishment of the i«st. 



108 1CAM*8 INSUFFI0IBNC7 [JOHM XV. 5. 

He that can deliver from wrath temporal mast dellTer from this, else no 
daliveranoe. 

All are as brands ; must lie in fire to eternity if Christ plnek them not 
ont. All will be drowned in this deloge of wrath that get not into the 
ark ; all most perish by fire and brimstone that get not into this Zoar» 
or fly not into this mountain. He only can deliver your Bonis from 
death, &o. ; no name mider heaven by which ye can be saved bnt his 
alone. Acts iv. 12. It is Jesas only that * delivers from the wrath to 
come,* 1 Thess. i. 18. No hill, no mountain, can cover from his wrath 
that sits on the throne. No man, no angel can secnre, only the Lamb. 
Nothing but fire and brimstone without Christ ; nothing bat weeping and 
gnashing of teeth, nothing bat everlasting bamings, nothing bat shame, 
confasion, and ntter destraotion. It is he that trod the wine-press, there 
was none with him, Isa. Ldii. 8. It is he that drank of the brook in the 
way ; < in the way,' Ps. ox. 6, i.e. betwixt men and heaven. A great golf, 
a vast ocean of wrath, carses, judgments, these keep all from heaven, and 
woald carry all as with a violent stream to hell. Christ, to prevent it, 
he drinks of this brook, dries it up, makes the way plain and easy. 
Bat none else can drink it ; none that ever drank could lift op their heads 
but Christ : it sunk them. * There is no condemnation to those that are in 
Christ,' Bom. viii. 1 ; ' He that believes not,* is not united to Christ by 
faith, * is condemned abready.' 

(2.) They can do nothing that they should, good spiritual ; nothing [1.1 
that is forznally so, [2.J dispositively so, that has a necessary connection 
with good of that nature. 

[1.] Nothing formally so. In general, if they could do it of themselves, 
it would not be attributed solely to God, but so it is. 

First, Not procure or act any grace. This cannot be done, except it be 
given firom above : James i., ' Every good and perfect gift comes from the 
Father of lights ; ' if fit)m men, it would be from below. Eph. i. 8, 
' Blesseth us with all spiritual blessings in Christ;' Philip. L 21, conver- 
sion, faith, repentance, love, hope. 

First, Conversion. None can convert himself: Jer. xiii. 18, 'Turn thou 
me and I shall be tamed,' says Ephraim, who else was as a bullock unaccos- 
tomed to the yoke ; and the church, Lam. v. 12, < Turn thou us onto thee, 
Lord, and we shall be turned,' else not. There are two acts in conw- 
sion : 1. Passive, the work of the Spirit, infusing gracious qualities. It is 
properly a work, but metaphorically styled a voice or calling, yet an ope- 
rative calling ; also called preventing grace. And by this act of the Spirit 
we are united to Christ, before grace, both actuaT and habitual ; for the 
habit is by this act infused, and herein man is become a patient. 2. Active, 
where, by the help of the grace received (Christ by his Spirit co-operating), 
we turn to God, unite ourselves to Christ, obey his call. That cannot be 
done without union to Christ, nor this without influence from him. We 
speak of the first, herein we are passive, can do nothing, no more than the 
air can enlighten itself without the sun ; for it is called a turning from daris- 
ness to light, Acts xxvi. 18, or dead body raise itself; it is called a resurrec- 
tion, so most expound, Bev. xx. 6, plainly, John v. 24, 25. It is Christ 
that is the resurrection, John xi. 25. No more than the world in a state of 
nonenity could create itself, it is a creation. Gal. vi. 15, 2 Cor. v. 17 ; no 
more than an infant can beget itself, for it is a generation ; begotten again, 
John i. 18 ; no more than a stone can turn itself into flesh, Ezek. xxxvi. 26, 
and xi. 19. 

Secondly, Faith. Cannot believe. This we have by Christ : Philip, i. 19, 



John XY. 5.] to do ANYTHiNa of himself. 109 

'To yon it is given in the behalf of Christ, not only to believe,* &c. No- 
thing mast be attributed to as : £ph. ii., < Through faiili, not of ourselyes ; 
it is the 1^ of God.' All must be attributed to Christ : Heb. zii. 2, he is ' the 
author and finisher.' It is the gill of God indeed, may some say, but man 
may contribute something to obtain it; as riehes are his gift, &c. No, says the 
apoBtle, it is so his gift as. not of ourselves. But though all in faith be not, 
yet some part. No, it is all from Christ ; he is the author and finisher. 
1 Cor. xii. 8, ' No man calls Jesus Lord, but by help of the Holy Ghost.' 
Bat (may be) all men are not excluded, such only as are sottish, brutish, 
improve not nature and reason. No ; all are excluded, says Christ : John 
ri. 44, ' No man comes to me except the Father draw.' Every man 
mngt be drawn, or else none will come, will believe ; for coming is beKeving, 
John \L 85. But (may be) this drawing is but suasion, some such act in 
God as supposes power in man to believe, if the duty be but declared and 
urged with moving arguments. No, it is a powerful drawing ; God puts 
forth an infinite power in drawing. So impotent, so averse is every man to 
faith, as nothing can prevail but the working of the exceeding greatness of 
his mighty power ; as great, as mighty as was requisite to raise Christ from 
the d^, and set him at his right hand, in despite of all the opposition that 
principalities and powers could make, Eph. i. 19, 20. 

Thirdly, Repentance. Man, without Christ, cannot repent : Acts v. 81, 
'Him has God exalted to be a prince and a Saviour, to give repentance.' It 
is Christ's gift. He gives it as a prince ; to none, therefore, but his sub- 
jects, those who are in his kingdom, those in whom he rules. 

Nothing ean draw men to repentance but the regal power of Christ, that 
power which he exercises at God's right hand. For the acts of repentance 
are hatred of sin, sorrow for it, resolution to forsake it, and endeavour its 
rain. Now sin is so transcendently dear, lovely, and delightful to a man out 
of Christ, as nothing but an infinite power can draw him to these acts. He 
loves it, delights in it more than anything in heaven and earth. 

More than liberty. He gives up himself wholly, willingly to be its ser- 
vant, its skve ; when the jubilee is proclaimed, will have his ear bored. 

More than time, strength, health, riches ; spends all these upon sin. Ex- 
perience tells us he is prodigal of these in whoredom, drunkenness. 

More than his own body, members of it. Lusts are called members, Col. 
iii. 5 ; the principal members, eye, hand ; most useful, right eye, right hand. 

More than his soul. What is the reason the greatest part of the world 
lose their souls ? Because they will not lose their sins to save them. « The 
Lord makes this proposition. Whether will you lose your souls or your sins ? 
The m^or part by far vote for their sins, and lose their souls merely on that 
account. 

Bin is a man's self. ' Let a man deny himself,' t. e, his sins. It is 
dearer to him than his whole self, body and soul, and the eternal well being 
of both ; he will suffer both to be cast into hell, and there be eternally tor- 
mented, rather than part with one beloved lust. 

It is dearer to them than Christ, the Spirit, the Father, &c. 

Now since every man naturally does ^us doat, is thus mad upon sin, 
what can turn such transcendent love into hatred, such intense del^ht into 
soROw ? None but Christ his power. What can divorce a man from him- 
self ? What can make him with indignation cast away that which is dearer 
to him than eye, hand, soul, but the effectual working of infinite power ? 

Oh it IB a mad, a dangerous mistake, to think you can repent when you 
list, and so defer it to your deathbed. Oh, repentance is not at your book, 
it is the gift of God, and it costs him the expense of an infinite power to 



110 1CAN*8 ZNS07PIGIXNOT [JoHR XY. 5. 

work it when jou are in health, strength, and heat disposed. What will it 
require when dying ? will yon pnt off such a difficult work till yon haYe no 
strength ? think to torn fix>m sin when yon cannot torn in yonr heds ? It 
is CShrist's gift, and he gives it to few ; to them, before it is given, it is a 
peradventure : 2 Tim. ii. 26, ' If God peradventore will give them repent- 
ance.' We read not that ever he gave it any at that time bat one. Will 
yon leave your eternal salvation at an t/, at tk peradventure f It is ten thou- 
sand to one yon never repent if you defer it. There is nothing to ground 
hopes on, much against it. 

Fourthly, Love. One out of Christ cannot love Christ, neither amore 
benefieentia nor complaeentia Not for what he does ; for no special fisivour, 
no spiritual blessing is vouchsafed but in Christ, Eph. i. ; nor for what he 
is, for out of Christ he sees no beauty, tastes no sweetness, though there be 
nothing else in him ; he knows him not, he sees no beauty nor comeliness 
that he should desire him. Christ is either a stumbling-block or foolishness ; 
he never manifests himself but when he comes to make his abode, John 
ziv. 21, 28. Nor does he taste any sweetness in him ; none taste the Lord 
as gracious but those that come to him as a living stone, &c., 1 Peter ii. 8-5. 
He must lie in your bosoms as a bundle of myrrh. No grounds of love, 
interest, likeness, bve. 

Fifthly, Hope. Out of Christ, without hope, Eph. ii. 12 ; Col. i. 27. 
* Christ in you the hope of glory.' If you be not in Christ, he is not in you, 
and then no hope of glory. All other grounds, civility, morality, external 
acts of charity, piety, are but sand, and what then will become of the house? 
Mat. vii. 27 ; Job zi. 20, ' Your hope shall be as the giving up of the ghost;' 
no lively hope. Christ is the life of it : 1 Peter i. 8, ' Begotten again.' 
There is no more hope of heaven without Christ, than hope of a man's life 
that is giving up the ghost. Hope in Christ is as an anchor, Heb. vi. 19, 20, 
fastenc^i within the veil, t. e. in heaven, upon Christ gone thither for that 
purpose, as the high priest into the sanctuary. All other hope is as a 
spider's web. Job viii. 18-16. The hypocrite, those who come nearest 
Christ, those who seem to be in him, who profess so to others, and some- 
times think so themselves, yet because not in him, without hope ; seeming 
union, seeming hope. Those that forget God, the proper character of those 
who are out of Christ and continue so ; for if they did remember God, how 
dreadful, how terrible he is, a consuming fire, a revenging judge, an enraged 
enemy, they durst not so continue. 

Secondly, Cannot subdue any lust. Jer. xiii. 28, 'Can the Ethiopian 
change his skin, or the leopard his spots ? ' &c. These may be painted or 
covered, but not changed. One out of Christ may restrain the outward acts, 
but not mortify the principle. There can be no formal opposition of sin in 
such a one, much less victory. Contrary qualities oppose one another in the 
same subject, as heat and cold. In water, the natural coldness strives with 
the heat it has from the fire, till it have reduced it to its natural temper; 
but when the whole subject is possessed by one quality, there is no conten- 
tion. Sin possesses the whole soul, there is no room for grace until Christ 
make it ; the strong man armed keeps the house, all is quiet, nothing to 
make opposition. 

If there were any, yet no hopes of prevailing without Christ, he only is 
able to conquer sin ; its power transcends all the power in heaven and earth 
but his. All the power of the creatures, the whole world of natimd men, are 
subdued by it, and made its slaves . Sin rei^ over all, the whole world 
lies in wickedness, fettered, captivated. 

There is more strength in a saint to wrestle with sin than in all the nata- 



John XY. 5.] to do antthino of musELr. Ill 

ral men in the world ; yet Bin has been too strong for any saint that ever 
Hved, it has foiled them, they have fallen one time or other. 

There was more in Adam, while innocent, to resist sin, than in any saint 
since ; for sin has a party within them, so as they are divided, wealsened, 
and often betrayed by sin within to temptation without. But sin had no 
soeh advantage over Adam, yet it overthrew him. 

. The angels were (bt more able to withstand sin than Adam, had more 
excellent nature, more capacious of grace, and nearer to God ; yet sin pre- 
vailed against them, cast them out of heaven into hell, transformed angels 
into dBvhat and keeps them in chains of darkness. The devil is as much a 
slave to sin an a sinihl man is to him, led captive at its will ; sin says to 
one, Go, and he goes, &c. 

If neither reason, nor holiness, nor innocence, nor perfection, in man or 
angel, can resist sin, what power, then, is requisite to subdue it ? Even the 
power of him to whom all power is given. It is he that leads captivity 
captive ; it is he only that conquered all, and makes his people conquerors. 

8. Cannot improve any ordinance, either to God*s glory or their soul's 
good ; not hear, pray, communicate. 

Hear, They are deaf, Isa. xliii. 8, have ears, and are deaf. Compared 
to the deaf adder, Ps. Iviii. 4, neither can, nor will hear. But deaf, and 
stop their ears. So stopped as none can open them but Christ. Isaiah, 
prophesying of the flourishing kingdom of Christ, chap. xxzv. 6, says, * The 
ears of the deaf shall be unstopi^.' Till Christ open the ear, and by it 
enter into the heart, till he spei^ a quickening, awakening word, all hearing 
is no hearing, to no purpose ; though an apostle, an angel, Christ himself 
preach, it is not an engrailed word till it be an engrafting word ; till then 
there is no ground to believe but it is the savour of death, 2 Cor. ii. 16. 

Pray, How can they call on him of whom they have not heard? They 
cannot call Jesus Lord without the Spirit, 1 Cor. xii. 8 ; sure then they cannot 
call on Jesus. ' Behold he prays,' it is said of Paul, Acts is. 11. He 
thought he prayed before, but he did not so in God's account. God counts 
thai which you call prayer, without heat and life from Christ's Spirit, to be 
vain babblings, a pro&nation of his name, taking it in vain, no better than 
the howling of dogs, Hosea vii. 14. No odour sweet, but what Christ 
offers. Rev. viii. 8. It is else an abomination. It is an offering a strange 
&rey because not kindled from heaven. It is a wonder ye are not struck 
deady burned, Lev. z. 2. Prayers are a sacrifice evangelical. It is essential 
to a sacrifice to be offered by a priest. Christ is the only priest under the 
gospel ; those that offer without a priest may expect Uzziah's doom. 

Obj. If prayer and hearing be so sinful, it is best to omit them. 

Jfu. Though a man without Christ be in such a dangerous condition, as 
whatever he doth be sin, yet some sins are more heinous. He sins in pray- 
ing, but more not to pray; he sins in hearing, but more grievously in refosing 
to hear. Those services are so acceptable to God, as he is pleased to 
enconrage and reward the resemblance of them, as in Ahab, Nineveh ; may 
defer judgments here, and make future torments more tolerable ; while they 
use the means, they are in the way wherein Christ works. 

CommunUats. Out of Christ they do it unworthily. The sinfulness and 
danger of that, see 1 Cor. xi. 29, ' eateth and drinketh damnation,' to judg* 
meat temporal, or eternal, or both. It is a sign and seal indeed, but a sign 
of Ck)d's indignation, and a seal of God's cnree, and to some a seal of 
damnation. Those that are in Christ, eat judgment, if unworthily; those 
thai are oat of Christ, and continue so, eat damnation. God sometimes 
inflicts temporal judgments, yea, death itself, on saints: ver. 80, 'Many 



112 MAN*8 IKSUmOIBNCT [JOHH XT. 5, 

sleep.' But he will inflict eternal jadgmente, eternal death on others : 
Ter. 27, * Whosoever eat this bread, &c,, nnworihily, shall be guilty of the 
body and blood of the Lord,* i.e. guilty of some such sin as the Jews, who 
wounded the body, and spilt the blood of Christ ; crucify him, or pat him 
to an open shame. Guilty of high treason against the King of glory, pros- 
tituting him in a vile and shameless manner, as Heb. x. 29, ' Tread the 
Son of God under foot, and count the blood of the covenant an unholy thing/ 
Such communicating is most horrible profaning of the most preoioas Uood 
of Christ. Out of Christ ye are no better, in God's account, than dogs and 
swine, Mat. vii. 6, Philip, iii. 2, Bev. zzii. 15. When they receive the 
body of Christ, ue. that which represents it, it is cast under the &et of 
swine, and his blood given to be licked by dogs. Outrageous sinners, as 
much as they can, execute that on Christ which the Lord threatened on 
Ahab and Jezebel : ' The dogs shall eat Jezebel,' ' the dogs shall lick Ahab's 
blood,' 2 Kings iz. 10. This is to * give children's brcHid to dogs,' Mat 
XV. 26. He that comes hither without Christ, comes without the wedding* 
garment. Mat. xxii. 11. See his doom, ver. 18, ' Bind him hand and foot, 
and cast him into outer darkness.' 

4. Cannot remove any spiritual distemper. Darkness out of their minds, 
hardness out of their heart, senselessness or terrors out of the conacieDce, 
disorder out of the affections. For the removing of these seem something 
like to miracles, and require such a power to effect them, as those acts 
which the Scripture relates as miracles, such a power to enlighten the mind, 
as at first to bring light out of darkness, or give sight to him that was bom 
blind ; as much to pacify a terrified conscience, as to still the tempestuous 
winds and raging seas ; to mollify a hard, stony heart, as to bring water oat 
of the rock ; to order the affections, as to joint dry bones; to make a carnal 
fimcy spiritual, as to turn water into wine ; to subdue a rebellious appetite, 
as to cure the possessed with the raging spirit; to cast Satan out of the soul, 
as out of the body ; to purify the heart, as cleanse lepers. 

A miracle is when something is done, 1, ex nihUo; 2, in mbjecto inhabili; 
8, sine mediis prapnis ; out of nothing ; in a subject altogether indisposed ; 
without proper means. 

Ex nihilo. These are such spiritual qualities as are created, not educed, 
e poterUia materia, depend not on matter, as the sounder schoolmen. 

Subjecto inhabili. If any disposedness, so remote, as no natural means, 
nothing but God, can bring into act. There is a total privation, both of act 
and power, proxima, and from such a privation there is no regress to the 
habit, but by extraordinary power. 

Sine mediis propriisj such as have no native virtue or aptitude to attain 
the end, as clay to open the eyes. 

The means used by God, 1, have no proper tendency to these ends and 
efieots ; all they have is by institution. They are not appointed because 
they are effectual means, but are fit means because they are appointed. 

2. They have no efficacy but by divine influence. They have not any 
natural virtue in Uiemselves ; what they have is ab extrinseco, firom divine 
assistance and co-operation. God appointed such on purpose to gk>rify his 
power, and take us off firom dependence on means. What virtue in the 
foolishness of preaching to mi^ wise to salvation ; in the word to 
quicken, regenerate, sanctify ? It was not Christ's word to the dead man, 
but his invisible power, that raised him, Luke vii., so to the sick of the 
palsy. It is but verbum significadimm of itself, it is factivum by oo-oparataon, 
sigmfies something of itsdif, but effects nothing without eonenrrence. It is 
but a passive, not a co-operative instrument. It works but pmr modum 



JoHV XY. 5.] TO DO janrTHma of HmaBLF. 113 

objeait and fin object has no aotiva power per agio wofk upon the organ ; 
it ifl only an occasion of working, which soma force in or about the organ 
makes use of (PeinbU), Means that hare a native power, when fitly and skil- 
Mj appiiedt do always produce their effects, bat not when hindered by some 
extraordinary indisposition. The word, though most seasonably and skilfully 
applied, many times works nothing; that which makes it efficacious is absent, 
not in itself. Those work always, equally, in all alike disposed, not these. 
Therefore these being so like miracles, require an infinite power, cannot be 
iwnOTed hot by Ohirst. If there be a dark mind, it must continue so for 
ever, except Christ enlighten it. Christ was sent to this end. 

8. Out of Christ men can do nothing as they ought. A clear demonstra- 
tion. They can do nothing but sin, Ergo^ either what they do is sinfiil, or 
if lawfiil in itself, yet they do it sinfully. Take <io in its latitude, as com- 
pnfling thonghts and woids, and all sorts of actions, and they are sin or 
flioful. 

(1.) Thoughts. They are thoughts of iniquity, Isa. liz. 7, yea, the most 
provoking iniquity, abomination, I^ov. xv. 26. Ail, and always. Gen. vi. 5. 
(2.) Words. No good word can proceed from an evil heart : Mat. xii. 
84> 85,< How can ye, being evil, speak good things ? The evil man, out of the 
evil treasure of his heart, bringeth forth evil things.' The firuit will be like 
the tree, ver. 88. Ye cannot expect grapes of thorns, Mat. vii. 16. They 
will be vain, idle, poisonous, worldly, or worse. There must be a new root, 
a new stock, before there be good fruit ; must be engrafted into the true 
tine before the words can be g^ grapes. 
(3.) Acts, all kinds, natural, civil, religious. 

[1.] Natural: eat, drink, deep, sinful. ' What is not of faith is sin,' 
Bom. xiv. Applied by the ancients to prove that even eating, and every act 
of an unbeliever, is sin ; though otherwise expounded now, it is true in this 
sense. Heb. xi. 6, ' Without faith it is impossible to please Qod ; ' < Whether 
ye eat or drink, or whatever ye do, do all to the glory of God,' 1 Cor. x. 81. 
There is a command, it is a sin to violate it ; but out of Christ men cannot 
sToid ; so fiur from using natural things spiritually, as they use spiritual things 
naturally, to low base ends. Their table is a snare, a sin, what they eat 
ensnares them, Titus i. 15. ' Unto them that are defiled and unbelieving is 
nothing pure,' not the necessities of nature, not sleep or dreams, even their 
mind and conscience is defiled, much more their fancy. 

[2.] Civil acts. Those which their particular callmg engages to. * The 
pkm^iinff of the wicked is sin,' Prov. xxi. 4. By a synecdoche all their 
labom, buying, selling, working, a curse attends all. No curse where no 
sin; cursed because sinfril. OrnnU vita infideliumpeceaium est^ says Anselm, 
^ nikil banum sins swnmo bono, t. e. without Christ ; all they have and do. 
Hence they are said to live, walk, dwell in sin, they abide in it ; their whole 
H£b, all the acts of it; their whole course, all the steps of it are sin, Fs. i. 1. 
Their walking, their standing, their sitting : when they walk, it is in the 
oonnsel of the ungodly ; when they stand, it is in the way of sinners; when 
they sit, it is in &e seat of scomers ; or if they scorn not holy ways, they 
despise them. 

[8.J Beiigious acts. Those which may plead exemption, if any ; acts of 
nuval virtues are splendida peccata. EUani quod virtua vidstur esse, peceatum 
tft (Ambrose). Nee placere uUus Deo, sine Deo, potest (Id.). Beiigious 
oareises, the sacrifice of the wicked, Prov. xv. 8. Acts of piety or charity, 
vhatever comes under the notion of a sacrifice, is abomination ; the sweetest 
•aerifice, incense, Isa. i. 18, the greatest abomination ; compared to idolatry, 
Isa. facri. 8, because not in dependence upon, and in reference to, Christ 

VOL. n. B 



114 man's iNSYJvnoiEKCT [John XV. 5. 

Obj. The saints do sin*m their best services ; their ri^teotmness is as a 
menstraons rag ; in muUis offendimm omneSf sajs James ; therefore this 
seems not peculiar to men ont of Christ. 

Ans, It is tme there are infirmitieB, defects, imperfections in the best; 
each as not answering the exactness of the law, requiring perfeeticm, may 
be called, and are bewailed as, sins. But there is a vast difference betwixt 
their sinniog and others', as will appear by a distinction. Acts may be 
called, and are, sins, or sinful, — 

1. Quoad suUtantiam^ or materialUer ; when the act itself, abstracted from 
circumstances, is forbidden, as murder and adultery. And in this sense 
religions acts, in or out of Christ, are not sins ; for the matter and substance 
of tibem is good and commanded. 

2. Quoad cireumstantiam^ oi formaliter ; so that is a sin which is gpod in 
itself, if not well done, out of a good principle, in due manner, for right ends; 
for these, though accidental to an act, yet are essential to the goodness of it. 
Hence moral acts plus debent circumttantuBj quam mhstantuB. He that £ul8 
in any of these, makes the best act evil : malum eH ex quolibet defechu 
These are necessaiy ingredients to evety good action ; and to fail in any one, 
divests it of goodness. Now, there may be a double foiling: throng^, 1, 
want, or total absence, as of light at midnight, no moon or stars ; 2, weak- 
ness, or imperfection, as of light at twilight. We call things imtional that 
want reason, as beasts, properly ; or that have it, but want the per&ct exercise 
of it, as children, improperly. 

This, then, is the answer : unbelievers want those things that are necessary 
essentially to make an act good, therefore their actions are properly evil 
Believers have all the ingredients, but with imperfection, and in weakness ; 
therefore their actions are not properly evil, but rather imperfectly good. 
Acts are good in themselves in actu ngnato, from the matter ; but in actu 
exercito, and as acted by us, they cannot be good, without a good principle, 
a due form, a right end ; without Christ, without all these. The want of 
any one makes an act evil, much more the want of all. Those that have 
not Christ, have none at all ; and so their acts not at all good. Totally 
evil, not in the parts ; want essentials, not degrees only; they do nothing as 
they ought, because, 

1. No good principle ; the stream rises no higher than the spring ; not 
out of thankfulness, not out of love, nor out of respect to God's command, 
nor to the reward rightly apprehended ; but out of custom, out of design to 
gain some temporal advantage ; for ike loaves. Mat. xxiii. 14, or to get 
applause ; to be seen of men, or out of envy, Philip, i. 15 ; to remove some 
incumbent affliction, then seek him diligently, Hosea v. 15 ; to escape hell, 
out of fear. 

2. Undue manner ; not reverently, diligently, delightfully. 

(1.) Irreverently. Not with self-debasing, God-exalting thoughts ; with- 
out sense of vileness, which is visible in saints in all their approaches ; as 
Abraham, Gen. xviii. 27, Isa. vi. 5 ; the publican, who stood afar off; the 
prodigal, unworthy, and the centurion ; < the four and twenty elders fail down,' 
Bev. iv. 10. High, awful apprehensions of God, his presence and glory. 
Though these may use the words, yet have nothing that answers them in 
their spirit, but have rude, common spirits, not as much respect as to an 
ordmary man, Mai. i. 14. 

(2.) Negligently. Careless, with lips only, not with heart and strength; 
faint wishes, not strong desires, such as that, Ps. Ixiii. 1, ' My soul thirsteth 
for thee,' &c., and xlii. ; not dinnif ivtgyovfMVTi, James v. 16, operosa, oeruosa, 
wrought in, possessed with the Spirit. The possessed with evil spirits are 



John XY. 5.] to do amtthino of himself. 115 

called iftf/ovfi&oi. There is a holy possession ; they have not snch attention 
as that of the angels, 1 Peter i. 12; the same word, va^axinrru, Lake zxiv. 12, 
John XX. 5, B. Not sach praises as David : *- Bless the Lord, O my sonl ; 
all that is within me, hless his holy name.' Their charity not «-(x^'^u0/m^, 
Heb. X. 24, hat ^a^dkutfi^. There is a palsy in it, a deadness, a benamhed- 
nees ; either cold or lakewarm, &int and hea^ess ; not apon some particalar 
indisposition, bat its ordinary temper. 

(S.) Unwillingly. Not willingnesses, free-will ofierings, Ps. ex., bat as a 
tax, grievoas ; the more spiritaal and heavenly the employment, the more 
tedioas ; soon weary : Mai. i. 18, ' What a weariness is it ! when will the 
Sabbath be done ? * No delight ; far from David's temper r Ps. Ixxxiv. 10, 
* A day in thy ooarts is better than a thousand.' They neglect opportoni- 
ties ; little in private or secret duties ; draw back, as from that they have an 
averseness to. 

8. No right end. This has a strong inflnenee into the goodness of an 
act. Non actibusy sed Jinibus pensantur ofieia: not the acts, bnt the ends, 
give weight to a duty. 

Not the general ends : 1, not to please God, bat rather to please men ; 
2, not to glorify him, bat to advance themselves ; 8, not to enjoy him, con- 
tent vnth duty without God. 

Nor particular ends : to satisfy conseience, not to have communion with 
Christ. 

Obj. But if men, out of Christ, cannot but sin in performing religious 
dntiee, it is best to omit them. 

Am, 1. By way of concession and caution. It is true ; unregenerate men 
are reduced to a necessity of shining, but it is through their own default. 
This is the great misery of that state, the greatest imaginable, that they can 
do nothing but sin. But it was man's sin that planged him into this misery. 
God made nuin upright, and so he might have stood and walked, but he 
found out many inventions ; ^nd this is one of them, one of the worst, that 
he ensnared himself into a necessity of sinning. If he worship not God, 
he sins; because he is obliged to this, both by God's command and his own 
being. If he worship God, he sins; because he does it not from good prin- 
ciple, in a due manner, for a right end. If he pray not, he sins ; because 
he is commanded to call on God, and thereby acknowledge his dependence 
on him. If he pray, he sins ; because not with faith, fervency, &o. If he 
hear not, he sins, because God speaks to him ; if he hear, he sins, because 
he mixes not the word vrith faith. If he serves not God, he sins, because 
God enjoins and expects service ; if he serve him, he sins, because he serves 
him not in spirit. If he eat not, he sins, that would be self-murder ; if he 
eat, he sins, because he doth it not to God's glory. Sin lies at his door, 
let him go backward or foward, he falls into it ; but it was sin that brought 
him to it. Now, to neglect duty because he cannot perform it without sin, 
when his sin brought him to this exigence, is to add sin to sin. 

Atu, 2. In such necessities, where evil is unavoidable, the less evil must 
be chosen. If you cannot but sin, it is better to be guilty of the least than 
the greatest sins. Now, it is a less sin to serve God amiss than not to serve 
him at all ; better to do what ye can than do nothing ; a total omission is a 
more heinous sin than an undue performance ; better to offend in manner 
only than both in matter and manner ; it is bonum, though not bene. There 
is a goodness in the acts performed, their matter and substance is good, 
thon^ they want other ingredients of goodness. Bnt omissions are purely 
evil, without any mixture of good ; there is more contempt in total neglects, 
and so more provocation. You provoko God more by omittini; prayer than 



116 iom'b xMsumoiBNOT [John XT. 5. 

by lakewamii superficial performance ; attd so in hearing. The saints may 
allege, * The men of Nineveh shall rise up in judgment,' &c., Mat. xii. 41. 
We may collect the nature of the sin by the degree of the punishment ; the 
Nineyites' punishment shall be more tolerable, who performed but outward 
acts pf religion, without inward affections, than those who would be brought 
to neither outward nor inward conformify; therefore omissions are more 
provoking sins than outward, though otherwise sinfol performances. Gk>d, 
then (whatever he does now), will render to every man according to his 
works. It is better to pray as well as you can (thou^ you cannot as well 
as you should) than not to pray at aU ; the omission is totally sinfal, per- 
fonnance but partially ; that is more wilful, this is in part necessary. 

Am. 8. If necessity of sinning were sufficient ground to omit religions 
acts, it is so also for omitting natural acts ; if it be a reasonable plea for 
exemption from those, it is so also for exemption from these. We cannot 
eat, sleep, &c., but we sin, no more than we can hear and pray without sin; 
yet these are as necessary for your souls as those for your bodies ; these as 
necessary as you are rational, as those as you are sensible ; the necessity 
of sinning is equal. Now, since the reason is equal, yet men urge it un- 
equally, for omissions in one kind, and not in the other : it is a sign thai 
sinfulness, urged as a reason to omit holy duties, is but a pretence. The 
true reason is, their averseness to the holiness of the duties, not to the sin- 
fulness that attends them. 

Am. 4. God rewards the outward performance though sinful, but there is 
nothing but wrath revealed against omissions ; Ergo^ no reason for it. Holy 
services are so acceptable to God, as he rewards the very resemblance of 
them, though but obscure. The lively actmgs of grace are so lovely in 
God's eye, as he seems to be pleased with the picture of them. It is 
manifest in Ahab, 1 Kings xxi. 29; and Nineveh, Jonah iii. 10; who had 
presently perished but for their outward humiJdation; this proonied a 
reprieve. 

Beasons why a tnan out of ChrvU can do nothing. 

Want of the prmciple of acting, defect in active faculties and members, no 
spiritual action without spiritual faculties, absence of active qualities and 
habits. What can a carcase do without a soul ? He wants a soul, spirit 
Or what can a soul do in itself (immanent acts) without fiumlties ? or in the 
body (transient acts) without members? or by these, if altogether indisposed 
and disabled to act ? Or what can &culties and members do without active 
qualities and habits, since they do nothing immediately but by the help and 
mediation of these ? To use the metaphor in the text, ' What fruit can a 
tree bear without a root ? or a tree rooted without branches ? or by them 
broken and obstructed ? or branches, if withered, without sap, not qualified ? 
He that wants Christ wants that which is answerable in a spiritual sense to 
all these. 

1. WatU of the principh of aaian. The soul is the principle of action in 
a man, and the Spirit of Christ in a Christian, no act without. What the 
soul is to a man, that Christ is to a Christian, all imperfection separated. 
Spiritus Chmti forma ecclesia. Gral. ii. 20 : 'Nevertheless I live, yet not I, 
but Christ liveth in me.' Even as we say of the body it lives, yet not the 
body but the soul lives in it. The body separated from the soul is dead, so 
a man [oat] of Christ is dead, £ph. ii. 1, Col. ii. 18. And what can a dead 
man do ? Spiritual life is the result, the issue of the soul's union with 
Christ, as natural life of the soul's union with the body. Action cannot be 
without life, life cannot be without a soul. Every degree or kind of life 
springs from a soul suitable; vegetative, sensitive, rational life, from a vege- 



JOHK XV. 6.] TO DO AHYTHINO 6P HDCBELP. 117 

UtiYO, senntiye, rational soul. Now, as there is a degree of li£B above these, 
a Bpiritoal life, so there mast be a soul a degree above these, or something 
eqoivalent answerable to one, and this is Christ, who therefore is said to 
dwell in ns by fiuth ; this is the copula, and he is said to be our life, John 
xiv. 6, C6L, iii. 4, and to give life, John vi. 88, to ijnieken, &c., so that he 
is a soul virtnally though not formally ; as necessary to the life and activity 
of a Christian as the soul to the life and actings of a man. No action with- 
out life, no life without a soul ; neither without Christ. 

2. Defect of facultiee and membertj live instruments of action. A man out 
of Christ wants spiritual faculties. He is wholly what Paul complains of in 
part, carnal. Bom. vii. 14. < The carnal mind is enmify,' Bom. viii. 7 ; 
not only enmity but impotency, 1 Cor. ii. 14. No more apprehend spiri- 
tuals than a blind man can see colours, therefore called blind, Bev. iii. 17 ; 
Isa. xliii. 8, 'Bring forth ^e blind people that have eyes.* Eyes they 
have indeed, but see not ; for, being constantly fixed on lower objidcts, they 
can no more see spiritual objects &an one eye can see both heaven and 
earth at once. 

And as they want the prime spiritual knowing faculty, so the prime spiri- 
tual moving fineulty. The will is carnal, there is a foreskin of camalness 
upon the heart ; it cannot move spiritually till it be circumcised, Deut. 
zxx. 6, Bom. ii. 29 ; Jer. iz. 26, it is old, gross ; Mat. xiii. 16, fat ; Isa. 
Ti. 10, hard ; Psa. zcv. 8, stony ; Ezek. zi. 19, deceitful ; Jer. zvii. 9, 
desperately wicked. 

Though they have these &cu]ties, yet they axe wholly disabled for, and 
indisposed to, sphritnal acts. What can a perforated memory retain ? A 
sieve can hold no water. What can a seared conscience be sensible of to 
the soul's advantage ? It is seared in part as to morals, wholly as to spiri- 
tuals. If a body be organised, have members, yet if they be bound, 
obstmeted, or maimed, Low can they act ? Man's fiMulties are bound, he 
is Satan's captive, fettered with sins, loaded with fetters, obstructed, no pas- 
sage from heiart or head, for active spirits ; there can be no conveyance 
w&ont union ; dissolutio eontinui, maimed ; the great fall we had in Adam 
broke all, put all out of joint. If a particular fall broke David's bones, 
Phl Ii. 8, when he fell but from sense and degrees, but from one storey, 
mueh more this from the height of happiness and exyoyments. A failing 
may put one out of jomt, as Gal. vi. 1. The word rendered restore, &c., is 
to set in joint, xara^tl^tn. How can a man walk with his legs broken, out 
of joint, or work with arms and hands wounded, maimed ? A deadly wound 
we have by sin ; men out of Christ are halt and maimed, Luke ziv , both 
Jews, ver. 21, and Gentiles, ver. 28, mancos daudosque. Nay, considered 
witlioat a soul, they are no apter for action than those dry bones in Ezekiel's 
vision were fit for motion, Ezek. zzzvii., until the Lord caused breath to enter 
into tfaem. 

& Absence of aetivs qualities. As the soul cannot act without fiMulties, 
their instruments, so faculties cannot act without some qualities, which 
either eoneor as causes, or are required as necessary conditions, causa sine 
quibus Mm^ without which there can be no acts. The mind cannot discourse 
or argne without knowledge, nor apprehend without species, images, repre- 
sentations of its objects. The will cannot choose without lib^y ; the eye 
cannot see without its humours, or any that move without heat. Even so 
no spiritual act without a spiritual quality, and no such qualities without 
Christ. How can a man believe without faith, or mourn for sin without 
repentanee, or be fervent in service without zeal, or ezpect happiness with- 
out hope, or affect union to God without love» debase himself without 



118 UAH's XNSVFFIOIXKOT [JOHK XY. 5. 

humility, or Bnbmit in affliction witbont patience ? These are fonnal acts, 
and cannot be expected bat bj their proper form, no more than the fire can 
bom without heat, or water wet witbont moisture, or the sun illuminate 
without light. It is impossible. There can be no spiritual act without sneh 
qualities, and no gracious qualities without Christ. Spiritual quaKtieB axe 
spiritual blessings, and the Lord blesses none out of Ohiist with these, Eph. 
i. 8. In Gbrist, tanquam in capite^ unde in membra manant, he that is 
not a member is not capable. So in remote imperate acts. How can he 
mix the word with fieuth who hath none ? How can he praj in spirit who 
is not spiritual ? How can he sing with grace in his heart [who has no 
grace in bis heart] ? How can he serre the Lord with fear who is void 
of fear ? How can he have his conversation in heaven who has no heavenlj 
mind? 

The soul is not only void of gracious qualities, but possessed with tbe 
contrary ; no sound part from the highest faculty to the lowest. The mind, 
quoad apprehensionem^ dull, blind ; qwad judunvm, wavering, erroneous, 
prejudiced ; quoad cogitationem, vain, unfixed, independent, foolish, carnal. 
The memory receptive, retentive of evil, and that only; the conscience 
senseless or desperate, accuse when it should excuse, &c. ; ihe will perverse, 
will when it should not will, rebellious, chooses when it should reject, rejects 
when it should choose, yields when it should resist, and resists when it should 
submit; the afifcctions misplaced, disordered, immoderate, violent; fancy 
vain, carnal, brutish, no spiritual light nor holy order, nor due rectitude in 
any power of the soul till Christ come into it. Spiritual qualifications are 
part of his retinue : when he comes they attend him, when he is absent the 
soul is at a loss. Without these it cannot act spiritually, and cannot have 
them without Christ. 

Use, This informs us of man's misery without Christ. One main desigB 
of the ministry of the gospel is to convince sinners of misery. Man will not 
come to Christ until convinced. * The whole need no physician,' those who 
think themselves whole. Survey it as you love your souls, seriously medi- 
tate on it, let no thoughts thrust out these. Snfier yourselves to be con- 
vinced, be not afraid ; it is safe, if not pleasing. To help yon, observe my 
former method. This misery is positive, transcendent, perfect, unavoidable, 
increasing. 

1. Justice will be satisfied. It is as dear to God as any attribute, it is him- 
self. God will glorify it, and no way but by satisfiaction ; it will pursue 
the sinner, as Asahel did Abner, 2 Sam. ii. 19, 21. Is it nothing to be 
under the curse, all the curses of Ihe law and gospel, heavier than moun- 
tains, more dreadful than all the menaces of men or devils ; under wrath, 
fiery indignation, deadly hatred, as the wrath of a king, as the roaring of a 
lion ? llLis wrath is heavier than a millstone about your neck. In £nger 
of hell, but a step betwixt you and it ! Your life is but a span. How can 
a man sleep upon a precipice ? You are not certain of life for an hour, but 
sure of hell if you die out of Christ ! 

2. Transcendent. More miserable than sensitive and inanimate ereatuies; 
they act in conformity to God's will, and so declare his glory, and improve 
all the strength received to this end. Miserable man acts nothing for, but 
all against, God, b always cross to God and his designs. So the best is 
worse than the beasts that perish, the happiest more miserable than the 
worm or toad. 

8. Perfect, Without mixture of happiness real ; no degrees, no pledges, 
no hopes, no peace, but through false intelligence, mispersuasion ; ciy 
peace, peace, when sudden destruction cometh upon them, as on a woman 



John XV. 5.] to do ANTrmNa of hdcsblf. 119 

in traTftU. Inqnire of peaoe, as 2 Kings ix. 18; when destroyers are at 
hand, Isa. xlviii. 22. 

No mfttyn In the midst of enemies, deadly enemies, above, below, 
within, without God incensed, the devil and all creatures ready to smite 
when God gives commission, and nothing suspends it but a provoked and 
abused patience. Oh what danger I Those are his greatest enemies whom 
he most trusts and loves, sin and Satan in his bosom ; follows .their counsels 
who thint after his ruin ; lika Delilah to Samson, like Joab to Amasa, 
2 Sam. xz. 9, 10. 

No riches. Naked, famishing, yet without money, lie like Lazarus, but 
die like Dives ; the state of their souls is like Lazarus*s body. 

No mccea. All tends to the ruin of their souls : it is worst when best. 
A successful sinner is like a ship carried with full sails against a rock ; all 
gales of prosperity do but hasten you to hell, quicken your voyage thither ; 
he is but made fat to the slaughter. 

No pUasures. None that are truly delightful, but poisoned ; gilded pills, 
please the eye and palate, but poison the stomach, and are bitterness in the 
end, as James iii. 8, it is said of the tongue, ' Mi of deadly poison.' There 
is death in the pot, nay, they are dead abready, 1 Tim. v. 6, Bev. zviii. 7, 8. 

No fledges. No relation to God that will a^ord comfort or advantage ; 
not his children* but the children of the devil ; they are of him as a father, 
his ofispring, bear his image, receive a portion with him, that which is pre- 
pared fbr him and his angels. 

Not friends f but enemies. In league with sin and Satan until in covenant ; 
lie under the dint of terrible threatenings, Ps. zzxvii. 20, * The wicked shall 
periah,' &c. Wound the head, &c., a deadly wound, Ps. Ixviii. 21 ; con- 
sume as the fat of lambs, because exposed to his wrath, who is a consuming 
fire ; Ps. xcvii. 8, ' A fire goeth before him, and bumeth up his enemies 
round about.* 

Not eervants until members. Slaves of Satan, led captive by him at his 
will ; servants of sin, Bom. vi. 16, inferior, worse than that which is worst 
of aU things. 

4. Unavoidable misery. They can do nothing for themselves ; heaven 
and earth can do nothing, only Christ ; will do nothing until in Christ : it 
cannot be avoided but by doing or suffering. To do, is impossible; to 
Buffar, is intolerable ; for sufferings of man, to satisfy, must be eternal. It is 
an ease in misery to hope for freedom. Here is no hopes without Christ, 
no promise, no attribute ; &ithfulness acts not but in performing promises ; 
mercy will not run hot in its proper channel, that is Christ ; power cannot 
help without infringement of justice ; justice is an enemy till satisfied ; wis- 
dom has found out no way for satisfaiotion but Christ, and if God cannot 
or will not, how can the angels, saints, or other creatures ? They all say, 
as he, 2 Kings vL 27, ' If Uie Lord do not help thee, whence shall I help 
thee?' 

6. Increasing wratk. Swells bigger and bigger till it overflow. As the 
measure of iniquity fills, so the measure of misery, like Ezekiel's waters, 
Ezek. xlviL 8, 4, to the knees, loins, and then unfordable. .idam left a 
treasury of misery to his posterity, and every child adds to it, every sin 
casta something into it ; every thought, word, act, is a sin till in Christ. 
Oh the multitude of thoughts, what a black account ! You think thoughts 
are free, but the Lord has msnifested as much indignation against thoughts 
as actions. These destroyed a whole world at once, Gen. vi. 6 ; cast angels 
out of heaven ; captivity, Jer. vi. 19 ; Simon Magus, Acts viii. 22 ; indig- 
nation at the last day, 1 Cor. iv. 5. Words, you say, are wind, but such 



ISO icAx's nsumcixiioT [Johh XY. 5. 

as will eurj into the Dead Sea: Mat. zii. 86, 'Eyeiy idle word;' 'Bj 
words ye shall be condemned,* James iii. 6 ; ' The tongue is a ^tSf a worid 
of iniquity , sets on fire the whole coarse of natore, and is set on fire of hell,' 
as it is kindled there, so it kindles it. 

And acts of all sorts, Eom. li. 6, ' treasure up wrath.' If the better soK 
of actions treasore ap wrath, what do the worst ? If, when yon call on 
God, how moph more when yon swear and blaspheme ? If acts of ehsrity, 
much more acts of intemperance, dninkennees, Ac. If, when yon hesr, 
much more when you neglect and contemn the gospel and revile the mes* 
sengers of it. If in acts of justice, what in acts of direct fraud and oppres- 
sion ? If those cast in a mite, these cast in a talent. Oh misery 1 Justice 
is already exasperated, ye daily more incense it ; God*s wrath is already 
kindled, ye daily every moment add fuel to it ; you are already at the pitr 
brink of heU, and eveiy hour draw nearer to it, and heat the fimace of 
indignation seven times hotter. Better never have been bom than Hve 
without Christ ; better you had perished in infiincy, than eontinae out of 
Christ ; the longer ye hve, the more miserable. 

Quest. If it be such a misery to be out of Christ, how shall I know if I be 
out of him ? Those that are not solicitous are certainly out of Christ. 

Use. 2. Of examination. Try this whether you are in Christ ; eome to 
this trial as a business of great concernment. It is not a trial for your 
estates: you would be careful and solicitous there ; nor for your lives only: 
there you would be attentive, serious. If one should tdl you that the 
greatest part of ttus congregation were to be visited, thouf^ insensible of it, 
with a dangerous disease, those that did not discover it would certainly die, 
and should o£fer symptoms to discover it ; would not every one be faaifiil, 
careful, diligent in attending 9 So it is here. 

Signs from the nature of Sie union in general. 

1. Separation from that which is at great distance from Christ; aotinng 
is further distant from Christ than sin; he that is in Christ is separated from 
sm, in judgment, affisction, practice ; jtidges it dangerons, deformed, bitter, 
nothing more, not afflictions, &c. He that thinks sin profitable, lovefy, 
pleasing, is out of Christ. 

Affection. He sorrows, mourns in secret, weeps with a broken heart* as 
tot an only son, Zech. xii. 10 ; shame, not in respect of men only, bat God, 
as against mercy. Fear, not as it brings ruin, but as it separates from 
Christ, suspends his influence, Sm. Hatred, not anger only ; hate it as sin, 
all sin ; seeks its ruin. 

Practice. Avoids it, all occasions ; flies from it as from a serpent ; if 
once overtaken, seldom twice, with the same sin. He that lives in sin, com- 
mits the same sin often, drunkenness, whoredom, Sabbath breaking, coaen- 
ing, omission of duties, public or private, is not in Christ. If yon are in 
Christ, yon do not absent from ordinances, firequent bad company. 2 Tim. 
ii. 19, Ihe Lord will own none for his, nor should any profess Uie name of 
Christ, much less pretend to union wUh him, who departs not finm all ini- 
quity ; from all, quite a great way, from the sight and occasions, Aeto iii. 
26. It is a blessed fruit of this union to turn from his iniquities, those 
wherein you have lived and delighted, 1 John iii. 6, eh went ofim^iaM. i. e. 
non dot operam peccato. Non simplex actio, sed cum studio et voh^jftaie eom- 
juncta : if conscience condemn yon of wiUnl and customary oaussions or 
commissions, ye need no further inquiry. 

2. Likeness. Where there is oneness, there must be likeness. He that is 
in Christ is one with him, therefore like him in graces, afGMitionSy aelioiis ; 
such virtues, and so exercised. 



John XV. 5.] to do A^nrrHmo of hihself. 121 

Viitiie. 1 Peter i. 15, and ii. 9, as not of eqnalitj, but refiemblance ; 
contempt of the world, self-denial, hmnility. 

Christ contemned the world. The world loTcd not him, nor he it ; eared 
not for him, nor he for it ; the riehes, honomrs, pleasures of it were con- 
temptible to him. What do ye most desire, that one thing only or prin- 
cipally 9 What do ye esteem ? What do ye Tahie yonrselyes and others 
by ? What do yon pursue in the first place ? If it be the world, yon are 
its children, not the members of Christ. 

Self-denial. Christ sought not his own will, nor his own glory, John ▼. 41, 
John xiT. 14. What do ye when Qod's will and yoors come in competition ? 
What is your design, yoor interests, or his glory ; pleasing and advancing 
yonrsehes, or honouring him ? 

Hnmility. Mat. zi. 29, those that are come to Christ have learned this. Are 
you cross, furious, impatient, revengeful, trample on inferiors, despise equals, 
undervalue superiors ? Do you make yourselves a rule to others, and con- 
demn those who are not of your mind and way, or it may be of your humour ? 
Does your humility spring firom the lowness of your outward condition, 
or sense of sinfulness, misery, spiritual wants, free mercy, unworthiness ? 
Do you receive the word with meekness, as new bom babes, willing to be 
guided, to submit to it ? Acting with delight, do you count it your meat 
and dxink to do the will of God 7 Have you such oljects for your a&c- 
tions as Christ, delight in saints, in soul prosperity ? Ac. 

8. Propinquity. Union implies this. Those that are fiw o£f from Christ 
are not in him. Are you continually with him by thoughts ? These pre- 
sent Christ to us, and make us present with him. Are thoughts of Clurist 
more frequent, delightful, consistent than of others ? Is he not in all your 
thoughts ? Do ye crowd out these ? Are they strangers, or unwelcome 9 
He is most where Christ is most, t . e. in his ordinances, in his banqueting 
boose, sits down under Christ's shadow with great delight. How are you 
affected to the ordinances, praying, hearing? Are they dear, sweet, desir- 
ahlo 9 Is one day in the house (S God better than a thousand, as it was to 
David 9 Pa. Izzziv. 10. Do you thirst for the Sabbath ere it come ? And 
why 9 Not for other respects, but Christ's presence 9 Do you omit wil- 
fully, or upon small occasions 9 Are they tedious 9 Do you complain of 
length in others, and curtail yours 9 Is idleness or worldly employments 
move pleasing? 'When will the Sabbath be done?' Those that are 
united are always in him, with him, but this union and presence is not 
always alike manifested. The sense and comfort of it is to be found in 
ordinances, hence esteem, desires : * When shall I come and appear?' Ps. 
zlii. 2, Ps. ixvii. 4. 

4. Adh^rmice to Christ. This is included in union ; for it is not a cor- 
poreal, essential, or personal union, but rather moral and spiritual. And 
this union is better expressed by adheraice than inherence; the soul spiritu- 
ally deaving to Clmst, and clinging about him, and a strong tendency to 
mote intinuMiy, fear of estrangement and separation. Does your soul ding 
to Christ, clasp about him, as ivy about the oak? If you have no strong 
inclinations after him, and resolutions to cleave to him, as in Bnth, chap, 
i. 16; ii you ate not fearful to offend, careful to avoid all unkindnesses that 
may alienate from him; if you refuse to hear, or answer not his call, accept 
not his invitations, slight his messages, reject his motions, refuse admission 
to liim, can be content without his company; if anything dse will please yon 
io his abeenee, then you are not in him. 

ff . Partidpaiiim of Christ. He that is in Christ partakes of the nature and 
influence of Christ, as the branch of the nature and sap of the tree, Baa^ 



122 icAN*8 THUOWwunxacf [Jobh XY. 5. 

xi. 17. A brftneh of a wild olive, grafted into a trae olive, partakes of the 
root and fatness thereof, changes its nature, &c. If Christ be in yon, theie 
is such a change, as the Scripture expresses, sometimes by creatioii, 2 Cor. 
y. 17, Gal. yi. 15; by renovation, Bom. xii. 2, Titos iii. 5; by generation. 
Gal. iv. 19, John iii. 8; bom of God, 1 John iii. 9; bom of the Spirit, 
John xvi. Is Christ fomied in yon ? Have you experience of the pangs of 
the new birth? Is there an universal change? Are old things passed 
away, and all things become new, — ^mind, apprehensicm ? Can yoa see 
spiritual things more clearly ? Col. iii. 10. Have yon a new jnd^nent of 
persons, things, state, actions ? Is your conscience tender ? . Does it smite 
you sooner and more for small, secret evils, such as others make nothing 
of? Is your will pliable to good, inflexible to evil ? Have yon new inten- 
tions, resolutions, (Sections well fixed, moderated to lawfuls ? Is your con- 
versation not worldly, sensual, profane, &c. ? Is it such as becomes the 
gospel, adomed with the fruits of holiness and nghteousness ? 

6. Sympathy with Christ Co-suffering, and sense of his snfGaring. He 
that is in Christ will be sensible of what is done against him. Christ's 
sufferings for men are finished, but his sufferings by men are still continnedt 
blasphemies, reproaches, contempts, opinions and practices dishonoorable 
to Christ. Those, then, who mBke Christ suffer, are not in him. Those 
who deny his glory, profane his name, contemn his words, slii^t his 
beauty and love, and the expressions of it, desert his ways of tmth or 
holiness. Those who are not sensibly affected with these in others do not 
moum in secret, Ps. Ixix. 9, Bom. xv. 8, prefer it not before their own 
credit and interests. But such as are as tender of the honour and in- 
terest of Christ, as if it were their own, resent it, as though their own 
reputation and interest suffered thereby, are in him. 

The ligaments and bonda of this union are uniting graces, &ith and love. 
Faith unites Christ to us, and love unites us to Chnst. Christ dwelleth in 
us by faith, Eph. iii. ; and we dwell in him by love, 1 John iv. 16. 

Love. He that is in Christ loves him ; he that is so near Christ, sees and 
tastes that which constrains him to love. This is a sure character of love 
which Christ gives, John xiv. 15, ' Keep my commandments.* This is not 
only a sign of love, but union: 1 John iii. 24, ' He that keepeth his com- 
mandments, dwelleth in him.* Is this your resolution, as it was David*8 f 
Fs. cxix. 106. When you read and hear as they, Jer. xlii. 5, 6, do yon 
resolve sincerely what they did but feignedly ? Do you labour to convince 
your judgments, make your hearts submit, and your lives conformable f 
. What is your custom, after conviction and clear manifestation of God*s will? 
Do ye forget, or neglect, run cross to it, put it off with excuses, say. The 
Lord is not so strict as yon are made to believe; yon see none so obedient, 
or time enough hereafter, or the Lord be merciful to me in this, I may be 
saved though I be not so punctual ? 

Delight. Ps. cxii. 1, 'Delighteth greatly,' &c.; as much as formeriy in 
pursuing carnal designs. Is it your meat and drink to do his will ? or are 
his commandments grievous, hard sayings, the land cannot boar them ? 
Are all bis ways pleasant, those commands that cross yonr interests, lusts, 
humours ? Do you not overlook the least, nor excuse you from the most 
weighty, nor waive the strictest ? 

Faith. He that is not in the faith, is not in Christ Now faith, to 

describe it in its lowest degree, is a consent to take Christ as God offers 

him. He offers him, not only as a Priest, but a King, both as a Prince and 

a Saviour. Are you as willing that Christ should rule you as save you ? Do 

.yon desire as truly to be freed from sin as from hell ? Is the filttuoess of 



John XY. 6.] to do ▲NTTBZNa of himself. 128 

Bin grieTouB, and not only the goilt and damnation of it ? Do yon desire 
holiness as trnly as heaven ; not content with pardon without purity ? Is 
the dominion of sin as terrible as its wages ? If yon divide what God has 
joined in offering Christ, yon have not received hun ; if yon care not for 
Christ at all, or desire him only to save yon from hell, can be content to live 
without Christ all your lives, and desire him only at death to free yon from 
misery and wrath to come ; if the sceptre, the yoke, the strict ways, the 
holy paths of Christ, be not desirable in yonr account, you have no reason 
to think you are in Christ. Besolve this question, If yon might be assured 
that you should never be damned for your sins, would you leave sin ? Or 
thos. If you might be saved without holiness, would you desire holiness ? 
Would you follow it ? 

2. Characters from metaphors. That in the text, Christ is the vine, 
believers branches. By such means as you may discover a branch to be in 
the vine, you may know if you be in Christ. There are three signs ; growth, 
pnming, fruitfulness. 

(1.) Growth. That branch which grows not is either dead or separated 
from the vine. If you stand still, or run round in a circle of duties, without 
making any progress, if yon grow not better every day proportionably to the 
means, mercy, light that you enjoy, you are not in Chnst. You hear, that 
is better, &c., but are you improved by hearing ? Do you hear with under- 
standing, increase in Imowle^ge ? Does your light beget heat, kindle your 
affections ? and do you manifest it in your conversation, walking answerable 
to the gospel ? 

You pray ; but do you pray every day better, more fervently with the 
heart, from a sense of spiritual wants, so sensibly and importunately, as one 
ready to frmush cries for bread, pinched with soul wants, as one fainting for 
thirst ? Do you pray more spiritually ; earnest not only for temporals, but 
spiritoals ; not oidy to be freed from hell, but to be made fit for heaven ; as 
mach for holiness as happiness ? You have good motions sometimes, what 
becomes of them ? Do you nourish them till they grow into resolutions ? 
and do not these end but in endeavours ? and are your endeavours visible 
in your life ? Those that are in Christ grow daily in all things, £ph. iv. 16. 
Those that grow worse, or not better, or not in the best, in grace, in know- 
ledge, from good materially, to good in principle and manner, are not in Christ. 

(2.) Pruning^ John xv. 2. The hnsbandman will not take pains to cut 
off luxuriances from branches that are withered or broken off, he prunes only 
those in the vine. Has the Father pruned you, out off all inordinate motions 
from your hearts, and acts from your lives, or cut them so as they cannot 
grow ? Are all actions exorbitant, such as become not a holy profession, 
cat off, separated from your conversation ? 1 Cor. vi. 9-11 ; £ph. iv. 22. Is 
all corrupt eommunication cut off from your lips ? Eph. iv. 29. Not pro- 
fane, unclean, deceitful, but good, edifying, gracious. Are sinfrd thoughts, 
projects, reasonings, cut off from your minds ? 2 Cor. x. 4, 5. If in Christ, 
all are subject to him, no speculative wickedness, no providing for the flesh, 
Bom. xiii. 14, no reasoning against Christ, &c« Are all inordinate affec- 
tions cut off from the heart ? Gal. v. 24. Have you no delight in sin, to 
aet or remember it, no desire to return to Egypt, no lusting after the flesh- 
pots, no love to the world, no more than it haUi to Christ ? John xv. 19 ; 
Col. iii. 5-9. Are you mortified, crucified, dead to old lusts, take no more 
pleasure in them than Abraham in Sarah when dead? Gen. xxiii. 4. Would 
you have them dead and buried, not in hopes of a resurrection, but so as not 
to rise again ? Are your lusts alive ? Do you act them openly ; or if there 
be some lestramts upon outward acts, fear, or shame, or oUier carnal, selfish 



124 ham's msDFncxBMCT [Johk XY. 5. 

enforeements, do you nourish thsm in jam thoughts. Do ihsj live, snd 
move« and command in yoor affeotions? Do eoTstonsness, nnelsanness, 
iatemperanoe, pnde, maUoe, &e.y live within yon, though they appear not as 
formerly in yoor lives ? 

(8.) FruUfubim. That braneh is in the ^rine that is frratM, beaielh not 
only leaves, hot frait, good, ripe, seasonable, and mneh. He is only in 
Christ that is fmitfol, John zr. 2, 4, 6 ; filled with ' the fraits of right- 
eoQsness,' Phil. i. 11 ; «the fraits of the Spirit,' Gal. ▼. 22. He that is 
frnitfal has every graee, and the ezereise, the acts of every grace; both eonfi- 
dence and humility, hope and fear, joy and sorrow, ^iritnal poverty and 
contentment, heavenly-mindedness and diligence in his particular ealling, 
love and hatred. 

Acts. These are actually fruits ; grace, but fundamentdly. Without the 
acts of grace you are no more fruitful than a vine in winter. Many acts, 
much fruit. 

Are you acquamted with the life of faith ; not only fidth to make you 
alive, but faith to live by? To live by faith is to make every act of life an 
act of faith ; to pray in faith, hear, walk, work, eat in faith ; act it on all 
its objects, attributes, offices of Christ, promises, rektions, providences, 
experiences, functions of the Spirit, the person of Christ ; in all its acts, 
recumbency, application, confidence. Do you cast yourselves, and the 
burthen of your affiiirs upon God, and there rest? What then means these 
torturing cares and induect means ? Do you use to apply promises paiii- 
cularly, do all in the strength of the promise ? And rises it so high as 
triumph over dangers, doubts, difficulties ? Can you trust him with all, for 
all temporals as well as spirituals, and upon disadvantage? Do you walk 
in fear, as seeing him who is invisible, mih awful apprehensions, reverence, 
holy abasement ? 

Do you act it on all its ol^ects ; not only justice, but glory, meroy, purity, 
omnisciency ? Do you fear, not only to suffer, bat to offend ; and that be- 
cause it is a dishonour, contrary to his pure nature, and « base return for 
mercy? 

Love. Do you know tiie constraints of love? Is there % vein of love runs 
in every act, to make it sprightfol and lively ? Do you hear his voiee be- 
cause you love him, seek his face because you love him, relieve his members 
because you love him, think and speak of him because you love him ? Are 
you diligent in worldly affairs because you would be serviceable, and desire 
to be serviceable out of love ? Are you diligent in holy duties beoanse you 
would eqjoy him, and desire to enjoy him out of love ? Is your design and 
endeavour an act of love, in acts natural, civil, religious ? Are you diligent 
in doing, and ready and cheerful to suffer, out of love ? Is it your grief snd 
affliction that you &li short hereof, and do you count it your happiness to 
be always under the constraints of love, to have your whole lifo inflneneed 
by it? 

2. Metaphor. Believers are in Christ as stones in a building, wliereof 
Christ is sometimes called the comer stone. Mat. xi. 42, Acts iv. 11, Eph. 
ii. 20 ; sometimes the foundation, 1 Cor. iii. 11 ; they are * living stones,* 
1 Peter ii. 4, 5. This affords three characters : 1. sted&stness ; 2. depend- 
ence; 8. uniformity. 

(1.) Sted/aUnsss. A stone laid upon a sure foundation in a well com* 
pasted structure is not easily moved. One in Christ is stedBiwt, unmcfveable, 
not tossed with every wind of doctrine, nor overthrown with every tempta- 
tion. Do you yield to sins that have no visible temptation, as swearing ; or 
to temptations at the first motion and assault, in judgment or practice ? Art 



John XY. 5.] to do AMTTflxHO of bimsslf. 125 

you OTerUirown by weak temptations, saoh as natnre can resist, such as have 
no advantage from within ? Do yon fall frequently ? Is your life a falling- 
sickness ? or do yon return to it when temptation returns ? Loose stones 
may be removed at pleasure. 

(2.) Dependence. Stones in a building depend one on another, all upon 
the foundation. Their strength is dependence. Is yours so? Do yon 
live in continual dependence on Christ ? Being sensible of weakness to bear 
Christ's yoke, do you run to him for support ? In sense of difficulties in 
holy actings, sense of your impotency, convinced that no strength is suffi- 
cient, but some without, and that only in Christ ; is your constant recourse 
to him upon all occasions for it ? Is your life a leaning upon Christ ; as the 
spouse ? Cant. viii. 5. Do you miUse new applications to him in all your 
undertakings, sighing after hLm, resting on him ? Do you do all in his 
strength? 

(8.) Uniformity. It is a curious structure, a temple. In such buildings 
the skmes are tuuform ; not one part rough and another polished, but all 
regular. Do you make conscience of all sins, all duties, to avoid the one, 
to perform the other ? Do you not leave one sin to live in another, gross, 
secret, beloved, common ? Do you not do one duty, and omit another, but 
do all publie and private, and secret meditation, heart-searching examina- 
tion, self-judging, secret mourning, strict watch over heart and ways, inward 
motions, and outward acts ; not acts of common honesty only, but charity, 
by relief, and by counsel, admonition, and reproof ? And acts of piety, do 
yoa not hear only, but attend, believe, remember, meditate, practise ? Do 
you not pray only, but watch, trust, expect, and conform your life to your 
pnyers ? Qmeqmd fit propter Deum, agualiter fit. What is done out of 
respect to God, is done equally, uniformly. He that does any part of his 
will sincerely for him, out of respect to hun, will decline no part of his will, 
have respect to all. 

Use of Exhortation. To get into Christ. 

Motive. The strongest is necessity, here is the greatest. If you do not, 
von are most miserable ; if you do, you are most happy. 

The miseiy of not being in Christ appears from the former discourse ; 
and frirther, from ver. 6, ^ If a man abide not in me, he is cast forth as a 
branch, and is withered, and men gather them, and cast them into the fire, 
and thay are burned.* 

(1.) Castforthf ixfiaKKirou i^u. Cast out of God's favour, no good word, 
kind look, gracious act ; out of his household, not his servants ; he that 
commits sin is the servant of sin. Out of Christ's jurisdiction, not his sub- 
jects, but rebels, will not have him for their King ; not his disciples, but 
Satan's, will not have him for their Prophet. He will not be their Priest ; 
shall they have benefit by his sufferings, who continue to make him sufier ? 
Nor shall they partake in his intercession ; he prays for none but those that 
are in him, or in the way to him. ' I pray not for the world, but for those 
that thou hast given me out of the world,' John xvii. 9. 

(2.) WUhsredf ^tiipunrcu. No beauty, no more than we see in a withered 
stick ; no life, dead, alienated from the life of God, £ph. iv. They live the 
life of the devil ; no leaves, nothing to shroud from wrath, hide from jus- 
tiee ; no fruit but fruits to death, pernicious firuit, such as endangers the 
tree that bears it; such as Dent, xxxii. 82, * The vine is the vine of Sodom,' 
&e, ; nseless, Ezek. xv. 2, 8 ; obnoxious, Isa. v. 4-6 ; and good reason, for 
it dishonours God, ver. 8. 

(8.) Men gather them^ euv^ytreu. As men gather dried sticks, so the 
devila gather wicked men. As good angels are employed about saints, so 



126 umx'b iNsumciSNOT [JoHx XT. 5. 

the devils aboat these. They are ezeommnnieated in the court, of heaTen 
from society with angels and saints ; delivered over to Satan, to be ruled 
and rewarded by him. He abides in Christ, in whom Christ's words abide. 
By the same reason Satan abides in them, because his words, his sugges- 
tions abide in them. ' His ye are whom yon obey.' There are bat two 
commanders in the world, the Ood of heaven, and the god of the world. 
He has sonl-possession, if not bodily, dwells in them, and acts them : as 
the Holy Spirit acts the saints, so the evil spirits these. Satan ' works 
effectually in the children of disobedience.' They are gathered, and bound 
over by Satan to the great session. 

(4.) Cast into the fire, tig «i;^ SdXXirai. This is the doom, and will 
be the end of all that continue out of Christ, barrenness entitles them to it : 
Heb. vi. 8, ' That which beareth thorns and briars is rejected, and is nigh 
unto cursing, whose end is to be burned.' 

(5.) Bum ihem^ xattrai. Keep them in the fire till they be burned. 
Those that continue out of Christ will not only be cast into the fire, but 
kept there burning ; only with this difference from other withered branches, 
though they shall be always burning, yet they will never be consumed. 

2. The happiness of those that are in Christ. Take all the branches 
in one bundle : that expression, ' If you abide in me,' &c., * Ask what you 
will,' ver. 7, ' and it shall be given you,' a large grant as the heart of a man 
or angel can desire ; not as Ahasuerus to Esther, v. 8, * Ask to the half 
of my kingdom ;' but what you wiU, heaven, or earth, or both, and all in 
both : if it be good, that is the only limitation, and this does not straiten 
the privilege, but enhance the worth of it. That which is not good, is not 
worth asking or giving. So the sense is this, * Ask what you will,' if it be 
worth asking, if it be worth giving. Oh the sweetness, the largeness of this 
privilege, the happiness of those that partake of it I This grant, as it is 
large, so secure, the best security in heaven, the bond of Chnst, his word, 
promise, obligation ; no other condition of it but this, ' If you abide in 
me.' If a great prince, rich, powerful, should make such a promise, 
ask my son, my kingdom, my treasure, all that I have or can do ; how 
happy would we think the condition of such a favourite I Nay, they have 
not only this happiness by way of promise, in words, de futurOf but actu- 
ally, in hand, in words, ds prasentu * All are yours, ye are Christ's, 1 Cor. 
iii. 28. Interest in him gives interest in all ; union with him, possession of 
all. AU is an exposition of tehat ye will, Man's desires are iii^nite, nothing 
will satisfy but all ; therefore Christ, who is determined to enhappy all his, 
will satisfy their desires to the utmost, and gives all, all that heart can 
desire ; himself, and all with him. 

AU that he u, as God ; his attributes, essence, subsistence ; as mediator, 
his offices, your king, priest, prophet, and the acts of it ; as man, his mind ; 
he is ever mindful of you, you are never out of his thoughts, Isa. xlix. 15. 
His heart, his affections, more tender and endeared than in any creature. 
Love, ' As the Father loves me,' John xv. 9, John xvii. 26 ; love not equally, 
but as truly, really, effectually, certainly, unchangeably. Delight, ' All his 
delight is with the sons of men,' Ps. x. 8, Prov. viii. 81. Compassion ; for 
this end he assumed our nature, Heb. ii. 17. Joy, * as a bridegroom over 
the bride,' Isa. Ixii. 6. Oh what happiness 1 Surely this is the joy of 
heaven, yet you have it here. 

All that he doth. His administrations on earth,* John xvii. 18, 19 ; his 
intercession in heaven, he now lives, &c. It is the end of his life in heaven. 

All that he suffered. He was wounded for their transgressions ; and that 
he purchased by sufferings, pardon, peace, grace, glory. 



JOHK XV. 5.] TO DO ANTTHINO 07 HIMSELF. 127 

All thai he haihy even from his throne to his footstool : Rev. iii. 21, 'To 
him that oTsrcometh, will I grant to sit on mj throne/ His footstool : Mat. 
▼. 5, ' Blessed are the meek, they shall inherit the earth ;' * He that over- 
comeih shall inherit all things ;* not only peace, and plenty, and glory, hat 
his peace : John xiv. 24, ' My peace I give nnto yon.* His fhlness, the 
fdhiess of God, Eph. iii. 19, John i. 16, * of his fhlness.' His glory, John 
xrii. 22; his joy, yer. 11. All that he hath in heaven or earth, your 
Father, your portion ; the Holy Ghost yonr comforter, teacher, John xiv. 26 ; 
the angels yoor attendants, yonr guard. Mat. iv. 6, Ps. zci. 12 ; the saints 
joor te^thren, yonr fellow-memhers, fifst fruits. Gal. iii. 28. Ye are all 
one in Christ Jesus, part of the same crop with those that are in heaven, 
only they are first reaped. 

All m earthy 1 Cor. iii. 22, ' or the world, or life, or death, or things pre- 
sent,' Ac. 

AU that /^ «s, BO far as it is communicahle, and you capahle ; all that he 
doth, or can do, if good for you ; * no good thing will he withhold from 
them' that love him, Ps. Ixzziv. 11, and xzxiv. 10. All the difficulty is, 
whether can better judge what is best, God or ourselves. Oh what tempt- 
ing happiness is he 1 Can the world, or sin, or Satan, promise or secure 
Bach things ? * Will the son of Jesse give you fields and vineyards ? 1 Sam. 
nii. 7. 

Obj. But how shall we get into Christ ? 

Direct. The best I can prescribe is shewing the way by which the Lord 
biings men to Christ. No man cOmes except the Father draw him, and he 
draws by degrees. 

1. lUuminatUm, Opens the eye to see sin, sees it with another light ; 
sets them in order before him, shews him the face of his soul in the glass of 
the law, the sins of his nature and life ; leads him into every part of his 
boqI and life, as he did, Ezek. viii., still greater abominations; brings to 
his mind sins past, and makes him possess them ; opens the bag where 
they are sealed, lets him see what a woful treasure there is ; shews him 
the number and weight, so that he sees cause to complain with David, Ps. 
xzxviii. 4, * Mine iniquities are gone over my head ; as an heavy burden they 
are too heavy for me.' Variously in degrees, not alike in all as to degrees. 

2. Humiliation under the sense of sin's desert. Sees all the curses and 
threatenings bent against him, levelled at him, justice ready to discharge, 
wrath hastening justice ; applies threatenings to himself, the soul that sins 
shall die, is cursed, condemned ; conscience is awakened, sensible of the 
burden, groans under it ; the sting of guilt pricks his heart, as theirs. Acts 
ii. 27 ; conseience is wounded, sometimes so deeply, as ready to faint ; the 
burden of wrath lies so heavy, as makes him ready to sink. Hence horror, 
a degree of hell ; fear, a spirit of bondage. Sees himself at the brink of 
hell, ready each moment to ficdl in. Herein the Lord proceeds with some 
variety ; all are not humbled alike, some more deeply, some less ; but all 
have some sense of their misery, so as to be apprehensive of an absolute 
necessity of Christ. 

8. Self-renunciation. Benouncing his own righteousness, despairing that 
any thing he hath, or can do, will remove this misery, pacify wrath, expiate 
gmlt, and eounting all loss. Men convinced of wrath and misery are apt 
to inquire with the jailor, * What shall I do to be saved ?' and take up reso- 
lutions to pray, hear, ^., hereby to pacify God ; but when he intends 
union, he takes away these rotten supports, to make way for Christ ; con- 
vinces that nothing he can do is available ; not the fruit of the body, nor 
rivers of oil ; not good nature, well-meanings, holy duties ; all are as men- 



t 

128 ^ VAN*3 IMSUmCISIiCT [JOBM XV. 5. 

strnon^ cloths ; noaa bat Gbrbt. ThAe imwt be pand off befilce fluve be 
engrafting. 

4. Hope, Though he makes him despair of himself; yet he leaves him not 
to despair of God, raises some weak hopes itaax the meteies of Qod : *■ He 
wills not the death of a sinner.' General ctfers of Ghzist : ' He eama to nro 
sinners/ to ' seek and save that which was lost/ and why not me ? says the 
hnmbled sonl. From examples in Seriptare and experience, the Lord par- 
doned snch grievoos sins and sinners, who knows but he may pardon me ? 
It may be he will. He cannot, dare not say at first, he hath pardoned, or 
will pardon ; bat it may be he will. From absolate promises, *' thongh their 
sins be as red as scarlet,* ' I will blot oat their iniquities for my name's sake.' 
There is some hope concerning this. 

5. Deairef aftsr Christ. These are yirtnally faith, when strong, spiritaal, 
sincere, constant, insatiable. When I desire him, as one almost fiunished 
for bread, as the hart panteth for water, as one under a pressing bnrden for 
ease ; as one dangerously wounded, and grievously pained, for eure ; as one 
in danger of death, for life, < skin for skin,' &c. Let me be poor, if I may 
have interest in Christ's treasures ; let me be hated, perseeated of all, if 
Christ will pity me, love me ; let me be banished from finends and oomlbrts, 
if Christ dwell with me ; let me be nothing, have nothing, if Christ will be 
mine ; let God deny me what he will, if he give me Christ ; let him dispose 
of me as he pleases for temporals, only let me live, let my soul live. Oh 
that I might have Christ, though I so^er, die, go through hell to him ! 
These bring abng with them, 

6. Consent to take him upon his own terms. He thinks them propounded 
easy, embraces them with all his heart. No terms could be so grievous but 
he would accept them ; he closes with Christ, clasps about hun, resolves 
never to part. This is actual faith, and then actual faith makes us one with 
Christ, brings us actually to him. 

Use. If those that are without Christ can do nothing, then they are de- 
ceived who ascribe to man's will unrenewed, such a power, as to that whieh 
is spiritual and saving, as is inconsistent with what Christ here tells as. 
They say man's will can do much herein, without Christ's special influence. 
Christ himself tells us, ' without him he can do nothing,' and die apostles alter 
him, Eph. ii., Phil. ii. 18, 2 Cor. iii. 5. This is enough to CTUsh that con- 
ceit of the power of free will, advanced first by the Pelagians of old, who 
were therefore branded as the enemies of the grace of Christ, and revived in 
later times by the Arminians, the Socinians, and the Jesuits, who all are 
zealots for it. And indeed it is of great moment, and of large influence. 
Luther called it fundamentum totius papismi, the groundwork of all popary« 

The words of Christ in the text are a full confutation of it. I need add 
no more to dissuade those from it who are tender of the honour of Christ, 
and the glory of his grace, but only to let you understand what it is, and help 
you to see into the inwards of it ; for I cannot much fear that any amongst 
us will be taken with it, but because they do not well understand it ; pride 
in the learned, and ignorance in others, are the great advantages of it. 

I will therefore endeavour to open it to you as briefly and plainly as the 
matter will admit. The glory of Christ, the interest of souls (who are eon- 
earned to give him the honour of his grace) and the vindication of the text 
I have insisted on, require this of me. 

Free will, in the sense of those who maintain it, is a power in the will to 
incline either way, when that which is supernatural and saviz^ is offered as 
its object ; a power and freedom in the will to choose or refuse, to yield or 
resist, to embrace or reject, as it list. So that this with them is twofold. 



John XV. 5.] to do Axrtsaa of sokmlw.^ 129 

1. Torrftuearretitt. We say as It this, Ithe will of a natural man maj» 
and does, resist common motion^ or offers of grace, bnt not those that are 
special, yiz., when the Lord puts forth the power of his grace with an intent 
to eonvert a sinner, then the wiU does not, cannot resist. 

They say when Uie Lord and the power of his grace has done all that it 
eta do, all that he is ever wont to do, the will ordinarily does, and always 
can resist it ; so that if we will believe them, we most believe that when 
the Lord has done what he can, the will can do what it list. And so it 
most be free, so &r as not to be snlgected to the dominion and power of 
God ; he cannot role, or move it otherwise than it list ; if it should be more 
thao thus subjected to him, it would be destroyed. It is essential to the 
will to have a power to resist God, do what he can, unless he would take 
zwMj the nature and being cf it. This is the true visage of their opinion 
(in the first branch of it) ; if you will see it pktn and naked, there needs no 
dirt to be cast upon it to render it odious. • 

2. To choose, or embrace. The will, they say, can incline to that which is 
spiritually and supematurally good. They speak not of a capacity, which is 
not denied, bnt of an active power. A natural man, by the power of his 
vili, as he can r^ect Christ, so he can embrace him ; as he can resist con- 
vertiiig grace, so he can yield to it as he will ; the will can incline itself to 
this as well as the other. This is a true representation of their opinion in 
the other branch of it. Against which we say, 

(1.) This is to deny original corruption (which is the foundation of all 
the doctrine of grace comprised in the gospel, for it all depends upon a sup- 
posal of the corruption of our natures), for if the will can incline itsialf to that 
which is spiritually good, it is not habitually inclined to evil only, it is not 
fixedly averse to supernatural good ; and if we be not so inclined to evil, 
and so averse to good, our natures are not corrupted. 

(2.) This is to deny the necessity of regeneration, which is the ground of 
all the benefits and privileges we have by Christ, the first stone in Uie struc- 
toie, without which none of the other have place, for if the will can incline 
itself to spiritoal good, it needs not regenerating grace to incline it ; if it can 
incline itself to holiness, it needs no inward principle of holiness to incline it. 

To solve this (that I may not conceal from you the beet they have to say 
for themselves) they tell us, the will is not inclined but by the help of grace, 
that gives it power. But what is that which they call grace 9 Let thiat be 
minded. They say it is a common enlightening of the mind to discern the 
object, and a moral excitement or inviting of the wiU by ailments and 
rational inducements. Such grace, they say, the Lord affords to all indiffer- 
ently, and it is all that he gives or does to the will of any one in order to 
conversion. Those that use this grace right, are converted ; those that do 
not, are not. 

To this we say, that such grace gives no strength to the will, but supposes 
it able already. He that holds forth a light to a man lying on the ^ound, 
and movee him with arguments to rise and walk, does not tiiereby give him 
legs, or strength, bnt supposes he has these aheady ; so that his grace, stich 
as it is, being supposed, still no room is left for original corruption, no need 
of regooeratian ; nor will Christ be the cause of convernon, the author of 
faith or hotiness, and the efficacy of his grace shall depend upon the will of 
man. Grant the best they can allege, all these absurd and dangerous things 
must be allowed, if we will allow their opinion. 

[1.] There will be no original conmption. For if the will be corrupted 
through original sin, that which helps it must take away the prevalency of 

yokm n. < 



180 ^ icak's nrsuFficiEiroT [Johk XY. 5. 

tluB eonrapiion ; bnt sneh a graoe as^they tell ng of , is of no sneh use or 
tendenoy ; nor do they pretend that it heala the conropted will, for they 
rather freely eonfess ihaX there is no oormption in the will of a natural man. 

[2.J The necessity of regeneration is lor the implanting of gracions quali- 
ties in the soul, and especially in the will (that being the principal seat of 
all grace), that it may be possessed with the principles of fiuth, repentance, 
holmess ; that by virtue of them it may be inclined to suitable acts ; since, 
in OTery state, the will inclines according to the quality of it ; nor can the 
fruit (the acts) be good, till the tree be good. But they do not pretend that 
their moral grace does implant any sudi gracions qualities or principles in 
the will ; nay, they contend there needs no such quality in the will ; 1^ will 
can, and does, incline itself without it, and so no need of regeneraticm. 

[8.] This, we say, makes Christ not to be the worker or real cause of con- 
version or r^eneration, nor the author or giver of fiedth, repentance, holiness ; 
which appears several ways ; for since what Christ does for us this way is 
only, as they say, by this suasive or exciting grace, 

Fintf He does not work conversion, but only invite to it ; not efficerg, but 
madere. He is not the worker of it, but a persuader to it, and that for the 
most part ineffectually ; moves the will so as it needs not to be moved, and 
commonly is not ; effects not our conversion or regeneration, but only ex- 
cites us to do it ourselves. 

Secondly, This way (which is all they leave them) he neither gives the 
power nor the act. 

First, Not the pmcer, for suasive grace gives no more the power to yidid 
than resist, but leaves the will, as they say, indifferent. Besides, this exciting 
grace supposes a sinner has the power already, and needs not giving, bnt 
only exciting. He that thinks it enough to shew a man his business, and 
persuade him to work, doth not thereby give him strength, but supposes he 
has it beforehand. 

Secondly, He gives not the act or the willingness, for that which gives or 
works the act determines the will, or causes it to determine itself. But this 
which they call grace brings it only to the will's choice, and leaves it indifferent 
to act or not to act; and so, no more works the one than the other, and is no 
more the cause that it acts than that it acts not. They say Grod will convert 
us if we wiU (neither desires nor promises it absolutely), so that the will must 
be from us ; but if we be willing we are actually converted, and so the act <tf 
conversion is from us. 

(8.) This grace of theirs is given equally to all, and effects no more in one 
thiol another. Therefore Christ, in this respect, is no more the cause of con- 
version in these that turn to God than in these who are never converted; he 
works regeneration no more in those that are sanctified than in the nnregene- 
rate, t. e, he works it not at all, he is no cause of it. He gives faith and repen- 
tance no more to those who believe and repent than to those who persevere in 
impenitency and unbelief; he gave fiiith no more to Paul than to Judas; he 
gave repentance no more to Peter than to Simon Magus, f . e. he gave it not at 
all; for he does no more for any than this moral grace wiU do, and all have 
this alike. 

(4.) This makes the efficacy of the grace of Christ to depend upon the will 
of man. That gprace which they say is sufficient, if we will, becomes effectual ; 
if we will not, it is of no effect. And so it is ' of him that willeth,' and not ' of 
God that shews mercy,' in making his grace effectual, Bom. it. 16. 

To help all this, some of them say tibere is another sort of grace, which 
they call subsequent and co-operatmg, by virtue of which they would have it 
thought that the Lord may be said to be the author of conversion. But this 



Joan XV. 5.] TO DO AKTTBING OF EOISELF. 181 

latter gnee oomes too Iste to be ooontod the canse of eonversion, for, as they 
state it, it is not vonobsafed till the will have determined itself, tlierefore it is 
called siibseqaent. It concurs not with us tiU we are willing; the determina- 
tioD of the wiU is before it in order of nature. None have this grace (accord- 
ing to tBis method) but those who make right use of the former preventing 
grace ; and right use is not made of that but when the will yields to the in- 
Titation, and gives its consent. Now, when the will yields and gives its 
coDMot, the soul is converted already ; and so this grace which follows such 
consent cannot be the cause of conversion, unless that can be called the 
caoae which is after the effect. 

All that can be made hereof is this : the Lord by his grace helps to con- 
vert ns when we are already converted ; he gives us &ith if we believe 
beforehand ; he ^ickens us when [we] are already alive ; he helps us to 
rise oat of this state of sin and impenitenee, when we are already risen ! It 
is we that do the work first ; he helps us in it afterward 1 If you can 
digest this, you may swallow their doctrine. 

Thus have I truly shewed you what the patrons of free will hold and 
assert m opposition to the text. It exempts man's will from the dominion 
of God, it denies original sin, it leaves no need of regeneration, it takes from 
Christ the honour of being tJbe author of our conversion, the giver of saving 
blessings; it subjects his grace to the sovereignty of man's will, so that it 
shall have no ef&cacy but as we list. 

I need not lay any colours on it to make ii look ugly. It detracts from 
Christ to exalt nature ; it takes the crown from effectual victorious grace, and 
sets it upon the head of free will ; it makes Christ and his grace in a manner 
needless, as to the restoring of our souls to life; it is but little that he does, 
and thai to no purpose, unless we will. And if we wiU, we well nigh do it all 
ourselves. Thus must we conclude if we believe them. But if we believe 
Christ, without him we can do nothing. 

Obj. If it be impossible to do anything out of Qirist, then it is in vain 
to endeavour. If no possibility, why should we hope ? If no hope, no 
endeavours ; despair, or be careless. 

Am, 1. It is our duty to endeavour what is impossible by our endeavours 
io attain, so siu has made it ; to avoid all sin, to perform perfect obedience, 
to love God with all the heart and strength. It is our duty to endeavour the 
eontinnance of those things we cannot possibly lose; Ergo^ not absurd to 
endeavour the attainment of what is impossible. It was not* possible that 
Herod should murder Christ in his infancy ; yet Joseph used means to avoid 
it, fled to Egypt, was so commanded. It is not possible the elect should be 
seduced, frdl away totally and finally; yet they are to use all means to pre- 
vent it. Necessity is a sufficient reason to act without further encourage- 
ment. A man in a river, ready to drown, will endeavour to save his life, 
though some should tell him it were impossible. There is a necessity where 
there is a command firom God ; now he requires, it behoves man to do his 
dnty, and leave the success to God. Secret thing? do belong to God, Deut. 
nix. 29; things future are secrets, events are future; present known duties 
belong to UB. If it be not possible to attain happiness by our endeavours 
only, yet it is possible to attain it some other way. Do what he requires, 
and he will do what is best; leave him to find the way who made it. 

An$. 2. Though one out of Christ can do nothing spiritually good, yet he 
may do something preparatory. There are some things attainable by a 
natural man, which may be called preparations for Christ. Though they be 
not causes, nor necessary antecedents of eonvwsion or union, yet are dis- 
posing oeeaaions, and have a probable, though not a necessary, connection 



182 ICAK's IN8VFFI0IBN0T [JOHH XY. 5. 

with iheee. Those that attain them may miss of Ghristi bat it is piobable 
they will not 

This is great encouragement to endeavonr ; they are Teiy deonbloy and j 
withal attainable. It is in his sphere, this shonld be his palaOra, I shall 
shew, 1, what these things are; 2, that one out of Ohnst may cfi> them; 
8» there is a probability they will snoceed ; 4,^if they sneeeed not to the 
ntmost, yet they are not in vain. | 

1. (1.) Knowledge of man's sinfhlness and misery by natme out of Christ ; I 
sinfulness of nature and acts; misery, enrse, wn^, present and to come. 
Knowledge of justice and the law : what that requires and forbids; and of 
justice, what it is ready to execute. 

(2.) ConYiction that he in particular is so siniul and miserable; wrought 
by application of what he knows in general to his own state : I am the 
man who am thus sinful, and therefore who am thus obnoxious to justiee 
and wrath. 

(8.) Sense of his misery. Letting his thoughts dwell so long upon it, till 
his heart be affected with what his understanding apprehends; till the notion 
beget affection, some sense thereof, fear of wrath, justice, threatenings, enraes, 
lest they should be executed, sadness, consternation of spirit, dejection, humi- 
liation of heart, and all high thoughts of his good and safe condition cast down, 
and himself laid with them in the dust, manifested by sibling nnder the 
burden of wrath, lamenting his sad condition. 

(4.) Desire of freedom from this misery, serious wishes to be delirered 
from the wrath to come ; not to come into that place of torment, not to dwell 
with everlasting burnings. 

(6.) Believe that Christ only can free him; no name under heaven but 
this. Nothing that himself hath, or can do, or any other for him, ean deliver 
him ; none but Christ. 

(6.) Diligent use of outward means where Christ is to be found : hear, 
pray, read, meditate, confer. 

(7.) Outward reformation. 

These are the preparations. Now, 

2. That they are attainable by one out of Christ is evident, beoanse sneh 
a one has all things that are requisite to attain them, which are three : 1, apl, 
fit means; 2, common assistance; 8, power to use the means. 

(1.) He has fit means. Fit, i.e. such as have an aptitude (if made use 
of) to work these effects. The word clearly reveals man's misery, and 
Christ the only remedy. The word preached, and particularly applied, has 
an aptitude to convince of sin and misery in particular; and this seriously 
thought of, and imprinted by meditation, begets sense; from this sense 
springs desire of freedom, and desires beget endeavours. 

(2.) He has common and general assistance. And this is enough (for 
these being but common works, do not require special assistance), he has 
it; because common assistance, whether by way of motion or oo-operatifm, 
is never, or very rarely, denied either to rational or natural agents. If things 
requisite to an action be ready, and actually applied, and nothing hind«r it 
but want of this divine assistance, the suspending of it is a miracle, vdneh 
we ean never expect. If fire do not bum combustible matter applied to it, 
it is a miracle, as we have an instance in Nebuchadnezzar's furnace. If 
nourishing meat, received and concocted, do not nourish the body, merely 
for want of this co-operation, it is no less miraculous. If the eye, ri^tly 
disposed, do not see a visible object conveniently placed, merely beeanse 
divine influence is suspended, it is miraculous. And so if an intelUgeDt 
man do not understand a plain discourse, merely because God ooneors nol» 



70HX XY. 5.] TO DO ANYTHING OF HIMBBLF. 188 

it is no leas minumloos. And so in this oaae, if the means, apt in themselyes 
to work these effaets, do not proTe eflfeotoal, when made use of, if there be 
BO other reason bnt want of divine assistance, it is a miracle. There is no 
more reason to fear the want of common assistance, than to hope for miracles ; 
no more gronnd to deny that, than to affirm this. 

(8.) He has power to nse the means; for nothing is required to the use 
thereof but the diligent exercise of reason. No man that thus objects will 
denj bnt he has the nse of reason, and he cannot deny bnt he may be as 
diligent in the exercise of it abont tins object as abont others. Beading, or 
hearing, and meditating on the word, will work the mentioned effects, and 
these acts are all within the reach of reason. To do these spiritually indeed 
requires a higher principle, bnt a common and rational exercise of these wiU 
attain these common works. Though without Christ ye cannot act spiri- 
tually, ye may act rationally. Ye may hear what is plainly delivered with 
understanding, and apply what is spoken in common to your own particulars, 
by the use of ordinaiy discourse, and remember what concerns your souls as 
weU as what concerns your estate, and work what you remember upon your 
hearts, by serious thoughts and meditation; these acts are in the power of 
an ordinary nnderstancUng. 

What, Uien, is the reason that when so many exgoy the gospel, so few 
reach these common works ? It is not want of means, assistance, or power 
to use means ; what then ? It is wofiil negligence, and wilful carelessness ; 
men will not hear, not so much as come ; or if they do hear, yet not so much 
as to hear with understanding and remembrance ; apply it not, keep it off as 
that which belongs not to them, or that which they are afraid of; meditate 
not, let it not stay in their minds, nor let their thoughts work on it. 

This is the true reason why so many perish without excuse ; they will not 
do what they can, and so provoke the Lord not to do for them what they 
cannot. This is the true, the only reason; others are idle or wicked pre- 
tences. And it is little less than blasphemy to accuse the decrees or pro- 
vidences of God as the causes, when negligence only deserves to be counted 
so. If a man have the use of his hands at command, and meat before him, 
would it not seem wicked and ridiculous if he should say he could not take 
the meat because he is not moiAd from above ? When was such a common 
assistance evor denied ? You have the word preached, and understandings 
capable; why do you not receive it ? Is it not plainly because you will not? 
If a nuin eat, but force his meat out of his stomach before it be concocted, 
would it not be both wicked and absurd to say his meat doth not nourish, 
because God denies to concur with it, whenas the pUun reason is his ejecting 
it? Yon here receive the bread of life; but by worldly cares and employ- 
ments, yon crowd it out of your souls before it be concocted by meditation ; 
yon stop reason in its working, will not employ it to meditate. It is not 
want of assistance, but want of will and care. You will not do what you 
can, therefore your destruction is of yourselves; God's justice is clear. 
This will stop your months at the day of judgment. Whatever the heathens 
have to plead, you will have nothing; bnt stand speechless, and hear that 
dreadful sentence passed without excuse. Will it be a sufficient plea to say 
you wonld not do what you could, because you could not do what you would ; 
do nothing, because you could not do all; not do your duty, because yon 
could not do what he has reserved in his own power; not obey him in things 
possible and easy, because he would not suffer you to entrench upon his 
prerogative ? Oh woful plea, which will make your condenmation greater, 
and add to your torments 1 But, blessed be God^ there is yetrtime to pre- 
vent this, and yon see the way. Here is matter for your endeavours, you 



184 man's nSUTFIOIBKCT [JOBX ZY. S. 

need not be idle and oareless; yea, and here is matter of hope too. I saj 
not, that if a man do what he can, Gh>d ought to ^ve him graoe, or irill 
certainly ; but only there is hope he will. Yoa need not despair, as sppetn 
in the third answer. 

8. Though there be no certainty that these preparations will bring yon to 
Christ, yet there is probability they may; thongh ihe snoeess of those endea- 
TOOTS be not certain, it is probable. Men count probabilities snffident 
grounds to act upon, and indeed moral endeavours have no other eneonrage- 
ment; CTents are uncertain. But in affairs of the world, if there be cue 
probable way, and no other visible, men never consult whether they shall 
take that course, but immediately, without delay, fall upon it with all their 
strength. So Benhadad, 1 Kings zx. 81, 82, < Peradventnre he will save 
thy l^e,' &c. ; so the lepers, 2 Kmgs vii. 4, ' If they save ns alive, we shall 
live,* &c. ; so the Oanaanitish woman. Mat. xv. 26, 27 ; all upon very weak 
probabilitieB. There is no certainty physic will cure a dangeA>ii8 disease; 
yet because it is probable, a sick person will take it, though costly and un- 
pleasing. No certainty that industry in a particular calling will make rich; 
yet because it is probable, men rise early and sit up late, &c. Here is as 
much probability for your souls, and it is of more concernment, and there 
is no other way visible that jou can walk in. 

The probabUity rises firom many grounds. 

(1.) It is God*s ordinary way whereby he brings men to Christ. It is a 
great encouragement to a poor pilgrim that he is in the ready way home, 
tiiough it be possible he may lose it; there is more hopes he may anivs 
there, than for him who never comes near, is out of it, and goes fnrtiier and 
further from it. Those who have these preparations are in the way; thoee 
who want and neglect them are out and wander, what hopes of them ? A 
poor prisoner lies in a dungeon many years, and like to do so until he die; a 
friend comes and shews him a way by which he may probably get out ; it is pos- 
sible the jailor may meet him, and prevent his escape; yet if he tiy, there is 
more hopes for him than those who love their dungeon and fetters, and will not 
stir, nor take a lively* course to escape. It is Qod*B way, therefore hopelnl. 

(2.) It is a sign God is bringing such to Christ; not an infallible, yet a 
hopeful, sign, that God will give &e end, when he stirs up any to vae the 
means. It is a sign God intends salvation when he sends the gospel ; but 
a more hopefol sign, and that which presages better and more particularly, 
when the gospel is improved, made use of by any to whom it is sent. 

Those who use the means, though such as have but a probable eonncclion 
with the end, have hopes; those who neglect them are desperate, have no 
ground to think they should attain the end. Shew us some token for good. 
There are several tokens : some portend infallibly, some but dubiously and 
probably. There is certainty from those, hope from these, neither frt>m others. 

(8.) These are nearer to Christ and happiness than others, Ergo^ there 
is hope. The greatest part of the world are out of Christ ; yet there is a 
latitude, some ftirther off, some nearer. Christ says of one, ' Thou art not 
&r from the kingdom of heaven,' Mark zii. 84. Some in the confines of it, 
some in another world, more hopes for them ; some within sight of a eitj of 
refuge, others beyond Jordan. We may compare the kingdom of Christ to 
the temple ; the glorified are in the holy of holies, the saints in the holy 
place, these under preparations in the court, there is more hopes they may 
get into the sanctuary than those who are in another country or a remote 
part of the land. There is more hopes, more encouragement for those 
that are nearer to Christ than for those that are further off. 
• Qtt. -likely?*— En. 



John XY. 5. J to do antihino of bimsklw. 185 

(4.) These are more fit for Olirist, more capable of grace than others: 
these preparations are a comparatiTC capacity, though not absolate, so as 
never to miss of it; a material and sabjectiye capacity, though not a formal; 
snch disposing occasions as diminish the resistance though not abolish it, 
more easily reduced : abate something of it, though not quite expel and pre- 
vail against it ; though all easy to God, yet to us some more, some less. 
A stone under the instrument cxf the workman is more capable of a form than 
a stone in the rock. The Lord indeed is a free agent, and ties not himself 
to preparations or dispositions, works where and when he pleases ; the Spirit 
blows where it listeth ; yet, a Tessel in the sea, with sails spread, is in more 
hopes to get the advantage of a gale than one sticking in the sands without 
sails ; these preparations are as sails spread. The impotent man that lay 
at the pool of Bethesda, John v., sensible of his infirmity, though he could 
not go into the pool when the waters were troubled, was more likely to be 
cured than those who were insensible of their diseases and did not come 
near the pooL Those that are thus prepared are sensible, and lie at 
the pool, there is more hopes, they are more capable, &c. Here is a capa- 
city, though remote, more hopeful than none at all. 

(5.) Few miscarry that go thus fiur, therefore there is hopes ; few go thus 
far but go farther, are carried by God to Christ ; few in comparison of those 
who go not 80 fiur, and of those who go so fur and miscarry. The miscar- 
riage of some merchants upon the seas doth not hinder others firom ventur- 
ing, because they see many grow rich thereby ; but if they had no other way 
to BubsiBty though more should perish, they would adventure. We can do 
Dothing, all for hopes of a subsistence ; when necessity is the greater, the 
hopes are more ; it is a duty necessary, not an employment out of choice. 
The most successful armies lose some in their conflicts, yet this discourages 
not the rest firom hazarding all to conquer. We run no hazard here ; we 
haxard none if we venture not ;* and few perish in comparison of those who 
conquer; therefore great encouragement to endeavour; and if you do not, 
jon are certain to perish, fi>r anything you can do. 

(6.) Those that miscarry are the causes of it themselves ; they either 
despair, or relapse, or resist. The fault is man's. 

Despair is very tare and unusual. The Bible, a history of four thousand 
years, tells us but of two, Cain and Judas. Yet there is more hopes of those 
that despair, than that senseless presumption afiiords any ground for, in 
which most live and die. ' 

Belapse is the ordinary cause, when those who have gone so iaa omit, 
negligently perform, those duties in the use of which they arrived at such 
attainments. They embrace the present world with Demas, choke these 
motions, drovm the voice of conscience, bestow so much time and strength 
on it as leave none for their souls ; return to their vomit, base lusts, sensual 
pleasures, bad company, resist the common workings of the Spirit, provoke 
him thereby to add none speciaL The fault is cleitfly man's, none else can 
be accused. God moves not to evil, James i. 18, 14. He is not bound to 
prerent these miscarriages or their causes. None can oblige God but him- 
self, and he has not engaged himself to anything in nature, or attainable by 
it. He cures not these distempers, yet he refuses not, but upon man's pro- 
▼oeation and desert. He resists, or misimproves, or rcrjects, common grace 
and workings : is it not just with God to deny special, saving, irresistible ? 
None miscarry but through their own defiuilt, may blame themselves, not 
God ; therefore here is encouragement. If a band of soldiers should be 
assured that none should perish but those who run away, or revolt to the 
* Qn. * hazard more if we venture not ' ? — or, ' hazard none if we venture ' 9— £& 



186 XAK*S INSTJVIIOmCT TO DO AUTTHIlie OW BDOOKLr. [JOHX XV. 5. 

enemy » wodd not this be €O0Oiinigeme&t to fight to the lifll? Bo it is here. 
If a merchant ahoiild be asraied that no t^Tentnran make vBmkoo&uM 
▼oyagee but those ^o nae meana to sink tiieir own ship, or those who, 
repenting their undertaking, retom before they arrive at Uie plaee whithtf 
they are boand, wonld not thia enoonraga him to adventure f 

That yon may pereeive that what I spesk eoneeming these prepsntiooi 
is fiur enough fi:om their principlesi who advance the power of natoie or free- 
willt to the pr^udice of free grace ; — 

These preparations are not the cause of eonveraion 'or union, nor neees- 
sary antecedents, so that union and conversion diould certainly and on* 
avoidably follow these ; nor parts or degrees of regeneration, Ac., thoo(^ 
steps to it ; not gradua m, $ed gradm ad rem; nor spizitnal or supematond 
acts, but such as natural men may do with common assistanoe, such as ia 
common to those who never are converted ; nor saving acts, aneh as pertain 
to salvation, or are necessarily linked with it, or with a title to it. Nor do 
they give power to a soul to beUeve, to turn to Qod, &c., if he will, jrea, or 
power to be willing. Nor do they oblige the Lc^ to give Christ or spintnal 
blessings to such, either in point of faithfulnesQ, as tl^gh he had promiaed 
it; there is no promise to such of grace to natmral acts. Much less in point 
of justice, as though there were such worth in these to make it doe; no, 
nor in point of equity, as though it were unreasonable, unequal, or inecm- 
gruous for the Lord to deny regenerating grace to those who are under these 
preparatives. He may do what he pleases for all this ; and what he pleaaee 
to do, either to give or deny, it will be highly equal and congnioua. 

4. Though these endeavours always succeed not to the utmost of what 
may be expected and desired, yet they are never in vain ; for preparetioni 
are required and comnumded, and industry to attain them is obedience. No 
man ever lost by obedience in small things ; it has a recompense in itself: 
behold its reward is with it : there are advantages in it, though none should 
follow it. It is better to be in heU obeying than in heaven rebelling. There 
is BO much sweetness and exoellency in obedience, as makes it deeiraUe, and 
worthy of our best endeavours, without respect to reoompense. What 
greater excellency than confozmi^ to the divine will ? And there is no trae 
pleasure in any acts but those that are conformable to it. When Paul eajs, 
* If our hopes were only in this life, we were of all most miserable,' he 
speaks not his own, but the opinion of the world. For if there were no 
heaven hereafter, obedience would be a heaves, some part of hi^piness here. 
It is true of saints, and in proportion of others. 

Yet there are extrinsecal advantages here and hereafter. It is observed 
that those who have searched after the philosopher's stone, though they have 
not found it, yet in the inquiry have discoTered such rare and pleasing 
secrets in nature, as may countervail their pains and cost. So here, those 
that tend toward Christ in these preparatory works, tfaou^ they find him 
not, yet have rewards that exceed their pains. Cyrus had temporal joo* 
mises, Isa. xliv. 28, and xIt. 1, 18. Jehu, for his obedience in destroying 
idolatry, was invested in a kingdom, and had it established upon his poe* 
terity for four generations. Temporal blessings are the proper reward of 
temporal obedience. God thinks these below that which is q^nritaal and 
sincere, therefore saints often have not an equal share thereof with temporary 
believers : for the future, it has its reward, if not in perfect haziness, jet 
in more easy aufierings. ' It will be fiiur more tolerable in the day of j^ 
ment for,* &e. If they exyoy not more, they shall suffer less. 



AGAINST ANXIOUS CAREFULNESS. 



Be careful for noihifig. — ^Philipfianb IY. 6. 

Tax begbuung of the chapter consiets of many ezhortatioiui. This ia one 
now xead« It haa little dependenee upon the fonner, that ia obTioos, nnleea 
with the two next before it» Ter. 4, ' Bejoice in the Lord always.' Thoae 
that have intereat in Chriat ought to rejoice, and do so always in every con- 
dition ; not only when their outward state is plentiful, and flourishing, and 
proeperona* but when it is like that of this apostle and the Philippians, low 
tad afflicted, beset on OTory side with dangers, and exposed to all sorts of 
oQtward sufferings. They haye canse for this joy always, because it is a 
r^oidng in God, who is an object that affords constant and continual occa- 
sion of r^oicing. If the world, or the most pleasing things in it, had been 
the object of their joy, it had been unreasonable here to have called for a 
constant rejoicing, it had been imposaible to comply with it ; the matter 
will not bear it, l£e world cannot, will not afford constant occasion for it. 
It is a Tariable and inconatant thhig, and so are all the enjoyments of it ; if 
we have them now, they will be gone ere long, or the comfort of them may 
vaoiah ; if they please and delight us now, they may afflict and trouble ua 
shortly, and bring ua sorrow enough to dash all our worldly joy. But God 
is the same always, he yaries not with the changes of the world, but is as 
delightful and joyoua an object in affliction as in prosperity ; we always find 
oecasion of r^oicing in him, and therefore we may, we ought, to rejoice in 
him alwaya* And that they may thus rejoice in the Lord, he advises them, 
yer. 5, to carry themselves moderately towards outward things ; not to be 
much taken with them when they seem most pleasing, nor to be much 
troubled at them when they seem most afflictive ; not to be much exalted 
when the world fiivoura us, nor dejected when it frowns and crosses us ; but 
to keep a temper, and avoid extremes, either of which damp or disturb 
spiritual joy. Th t^ntxki seems to denote an equal carriage towards the 
world, an even passage through it, an indifferency towards the things thereof, 
whatever they be ; as those who have their eye so much upon God, and so 
taken up witii him, aa to be litUe concerned in outward things, and the 
little circumatancea of this UHb. The Lord is iyyvg; can you be much 
taken with aenaible things when the Lord is so near you ? Can you see 
any object so lovely, so desirable, so delightful as he ? Or if afflictions and 
lofbringa be near, your condition troublesome, or persecutors powerful and 



188 AGAINST ANZX0U8 OABUmLMSBS. [PhiLIP. IV. 6. 

Tiolent, yet the Lord is near, a very present comfort, » very present help 
in sach a time ; he is at hand, ready to secure, or snpport, or refresh, or 
deliver ; to make yon gainers, r^oicers, more than conqaerors ; and there- 
fore trouble not yourselves, be not careful or solicitous, only nu^ youreaM 
known to him, that is all you have to do. He will take care of you and all 
your concernments, you need not be anxious about anything, tot. 6. 

Ohs, The people of Christ should be careful for notiiing, [Aiifkf fiu^/unn^ 
care for nothing, be not solicitously, anxiously careful for anything. As 
they need not, so they ought not give way to those cares which haunt and 
take up the minds of others. It is both their duty, and their privilege, and 
happiness. Indeed, there is little or nothing which the Lord requires of us 
but tends to our happiness. He shews not only his sovereign anUiority, bat 
his infinite goodness, in those things which he enjoins us ; and leaves qb 
self-condemned and inexcusable if we comply not with his will, since it is 
his design, not only to have us shew our subjection, but to make us happj. 
All his commands tend thereto, and most of them (and this amongst the 
rest) directly and evidently, as will appear in the sequel. 

For explication, let me inquire a little into the act and the object; what 
we are not to be careful for, and what it is to be careful. 

1. For the former. The expression seems universal, but must be under- 
stood with that restraint which the Scripture elsewhere directs us to. 
Nothing here respects especially the concernments of this present life, the 
things of the world and of time. These are they about which we are in 
danger to take too much care; the concernments of our souls, the things of 
heaven and eternity, we are apt to be too careless and regardless of. The 
Lord uses a spur here ; we need quickening, and are in danger to be too 
remiss, both as to the end and the means. The Lord calls upon ns to take 
care of both, and we are to hearken to him accordingly, Dent. xr. 5, Luke 
X. 40, Titus iii. 8. Both the end and the way should be minded witii great 
care ; he excites and stirs us up to this ; but where we are in danger to be 
too careful, there he uses a curb ; and this is about the things of this 
life, for these he would have us not careful. These are the things in- 
tended in the text, and other expressions in Scripture point at them. "What 
we are in danger of^ what we are restrained from, is the cares sometimes of 
this world : Mat. xiii. 22, fM^tfAva roit d/wvo; rolmv; and Mark iv. 19, ftigifiLmtt 
fo., sometimes of this life; Luke xxi. 84, /iipifAvcu ptmrnuu, the things which 
concern this life while we are in this world, earthly and temporal things, 
which are of no longer continuance nor fiirther concernment than our pre- 
sent life. Nothing of this nature should be our care, we are not to be care- 
frd about any such thing. Particularly, we should not be careful about, 
(1.) getting and providing them when we want them, or have them not in 
such a measure and degree as we desire. Our Lord Jesus, in that excel- 
lent sermon which he xnade in the mount, insists most upon this ; he stajs 
not so long upon any other particular, and presses it with much foree and 
variety of argument ; Mat. vi. 25, 81, 84, where the word rendered, ' take 
no thought,' is the same all along which the apostle here uses, fkii fu^fumn, 
be not careful, /efri) fLt^tfiffinrt, ye shall not be careful, either for plenty and 
superfluities, or for necessaries, food and raiment ; there is no cause, no 
reason for carefulness to get either, as he argues admirably, and to the con- 
viction of the dullest understanding, and the most distmstfrd heart 

(2.) About keeping, ordering, or securing them« Martha was too soli- 
citous and careful in ordering the affairs of the fiimily. Christ dieeks her 
for it, Luke x. 40. The rich man was careful how to keep his stores ; he 
is branded as a fool for his pains, Luke xiL 17, 20, dnXe/Z^i re n e ourf , he 



PhZUP. IV. 6.] AGAINST ANXIOUS 0ABEFULNXB8. 189 

reasoned canfallj, fte. We should not be solioitoas and earefal how to 
SToid losses and troubles, how to prevent or escape snfferings in our persons 
or ontward eoneems. The apostle in the text probably has a particular re- 
spect to this. The condition of the Philippians, exposed to dangers and 
sufferings, might make them subject to carefubiess, how they should secure 
themselves and what they had. And so he thought it seasonable to mind 
them of their duty, to be careful for no such thing. The way of man, the 
way of flesh and blood, is to take much care in such a case. The way of 
God lies elsewhere ; make your case known to him, and be at rest. 

(8.) About deliverance when losses have surprised us, and troubles and 
sufferings are upon us. When this befiEills us, a burden of cares is ready to 
£dl upon Qs, we are apt to pull it upon ourselves. The Lord would not 
have ns earefol about this, he has better provided for us, Ps. Iv. 22 ; and 
thus did the three fiuthfhl Jews ease themselves of that which would have 
oppressed others, Dan. iii. 16. 

Bat are we to be altogether careless and regardless of the enjoyments or 
sufferings of this life, and have no more regard of them than Ckdlio had of 
the Jews' concerns ? Must we * care for none of these things ' 7 Must we 
be neglectful of them, as the disciples thought that Christ might be, when 
in their danger they say to him, Mark iv. 88, * Master, carest t^bou not that 
we perish?' 

2. No, do not mistake ; there is some care that is allowed, yea, enjoined 
and required, about these things, and there is a carefulness which is for- 
bidden and condenmed ; and what the one and the other is, we are now to 
inquire. It was the second thing propounded for explication of this truth 
and the understanding of our duty ; about the act, what it is to be careful 
in the apostle's sense, when he forbids it. And herein I shall proceed, 
(1.) negatively, (2.) positively. He does not prohibit ail kind and degree 
of carefulness about the coocems of this life. There is a care which is 
lawful and necessary, of which take account in these severals : — 

(1.) We may take^notice of our outward condition, and the concernments 
thereof ; we may make use of our judgment and reason, and employ and 
exercise them in discerning what our circumstances are, yea, and what they 
are like to be, Prov. xxii. 8, and xzvii. 12. It is part of Ephraim's censure, 
Hos. vii. 9, * Strangers have devoured his strength, and he knoweth it not,' 
&e. We may and ought to mind and observe what we have, and want, what 
we have lost or are h'ke to lose when trouble is near, and what we are in 
danger to sufler. These, and the like, we are to mind and consider, or else 
we are like to neglect those duties which depend upon the notice and con- 
sideration hereof, and which the Lord has suited, to the several postures of 
oar outward state. We shall not spiritually improve what is present ; and 
aU these things being under changes, we are like to be surprised and found 
unprepared for what comes next. What care a prudent observation hereof 
inclades, is lawful and necessary, Prov. xxvii. 28. 

(2.) We may have some thoughts about these outward things. Care is 
the exercise or employment of our thoughts about this or that, including the 
same motions which tiiey have upon our other faculties ; and some thoughts 
about these things are needful, and so some care. We may be reasoning, 
and advising, and thinking in ourselves of our enjoyments, how they may Imb 
duly preserved and well employed ; of our wants, how they may be regularly 
supplied ; of our dangers, troubles, sufferings, how they may be lawfully 
aroided, or patiently endured, or fruitfully improved, or seasonably removed. 
The apostle censures those who are careless in one of these cases, by which 
we may condude of the rest, 1 Tim. v. 8, if any one, oi w^mT tm Idim, 



140 AOAIKST ANXIOUS GABBFULHSSS. [PhXLIP. IY« 6. 

hare not some proridant oare of his own conooinB, aa to outward things, ha 
is Skr from being faithfal. 

(8.) WemayhaTesomesenseof onr external oonditionySnoh as may lesch 
our hearts, and some way affect them, make some impression on them : in a 
temperate fear or hope, joy or grief^ such as arises from the dne and mode- 
rate employment of our thoughts about the things of this life. The apostle 
allows this, only bounds it, as the nature of these things requires, 1 Cor. 
vii. 80. ^d he would not hare us insensible of afflictions, as those who 
have little or no regard of the hand of God therein, Heb. xiL 6, neither too 
great a sense, so as to fidnt under it ; nor too little sense, so as to haTO 
little or no regard or oare, which 6Xi/«^ii», the word there used, signifies. 

(4.) We may use lawfol means (so we do it lawidlly, for measure, man* 
ner, bxA end) about these outward things, to preserve or procure the com- 
forts of this life ; to prevent danger, to keep off sufferings, or to be delivered 
oat of them, we may have so much care, as will make us delight in such use 
of means. The Lord encourages it : Prov. xxi., 6 ' The thoughts of the dili- 
gent tend only to plenteonsness.' 

It is not all care, you see, that is forbidden ; what is it then ? 

2. Positively. It is an excess of care. It is carefrdness, an inordinaey 
therein. Which, what it is, and how it may be discerned, 1 shall endeavour 
to shew. The former in these particulars. 

(1.) When they are too many. The mind is full of them, when not only 
some care, but carefulness ; some thoughts, but thoughtfulness ; a fulness 
of solicitous thoughts, and thoughtful cares ; when the mind is wholly or 
near wholly taken up with them, and little or no room left for better, more 
needful, more profitable, more refreshing thoughts, those of higher and 
greater concernment ; when more than are needful on any account, more 
than the condition of those things requires, or the quality of them deserves. 
If we would take our measures by the worth and value of these earthly things, 
a little care, a few thoughts, should serve their turn ; they are of little mo- 
ment, and of little continuance, and of small advantage or disadvantage, in 
comparison of that which shoidd be our care indeed, and ought to be the 
main subject of our thoughts. Our minds are of a better temper, and were 
made for higher and nobler purposes, than to spend themselves upon such 
low and little matters, and to spin out their strmigth and spirits in oare and 
thoughtfulness about them ; there is an excess in giving way so much, and 
to so many of them ; it is culpable and forbidden carefulness. 

(2.) When they are tumultuous, and put the soul all into a hurry, and hale 
it into confusion and disorder. That is the import of ihe word rv^Ca^, 
whereby Martha's carefulness is set out, Luke x. 41. /^t^ifi^iffg xoi rvfidf^ 
wi^i o-oXXdl. When the thoughts about these things are not only too many, 
but like a confused multitude in a throng or crowd, where each one pushes, 
and troubles, and hinders one another, one can do nothing else when he is 
in it, and cannot easily get out. When they disorder, and disturb, and dis- 
compose the soul, and render it unfit for its proper work, though of greatest 
importance. When they put the soul into a commotion, and make it like 
the restless and troubled sea, or a vessel without anchor in a storm. A word 
of that import is used by Christ, when 'he is dissuading from this carefulness, 
Luke xii. 29, fin futiti^H^tch. Let not your minds be tossed with these care- 
ful thoughts, like a ship at drift with the unruly waves. These are thoughts 
excessiv^y careful, which disquiet and unsettle the mind, and like so many 
billows keep it in a tossing and restless agitation. 

(8.) When they are perplexing and vexatious, when they in any degree 
reach the mind, and distend it, as is were, upon tenters ; when they divide 



FhILXP. IV. 6.] AOAINST ANZZOUB 0ABBFULNX8S. 141 

and raid it, as fu^tfLm denotes, the wordibj which excessive care is so often 
expressed in Scriptnre. When the mina is anxioos, and the heart thereupon 
jD some pain and angoish, and sadder impressions made thereon than these 
outward things, however they go, can be any jnst ground or occasion of in 
those who ma^e aoeoont their portion is not in this life, nor any part of their 
true happiness in things below. 

2. In the next place, let me shew yon how we may discern when our cares 
an excessive and inordinate, that we may the better know what are for- 
bidden, and what we are concerned to avoid, and also wherein we have been 
gnilfy; that we may both bewail what is past, and be more effectually watch- 
ful for the fatore. We may be sore onr care aboat the things of this life is 
excessive, and that is a condemned carefulness ; — 

(1.) When it is more for earth than heaven, more for the outward man 
and its eoneemmenta than for the soul ; more for things of time, than those 
that are eternal. Opposites illustrate one another ; and it is in opposition to 
this forbidden carefolness for outward things that our Lord Jesus gives that 
role, Mat vi. 88. Let this be your first, and chief, and great care ; leave 
the care of the other to God. When this is not first, the other is before, or 
near it ; and it is excessive indeed when it is either, when not much before 
or after it ; when more careful to make sure of a good temporal estate, than 
to make our calling and election sure, very solicitous about a good title to 
earthly possessions, but take less care about a title to heaven, and interest 
ioChnsL 

More to thrive in the world, and increase in riches, than to grow in grace, 
or to get holiness planted and increased, and to get possession of more 
heavenly treasure. Very thoughtful about that, but more indifferent here. 
Careful of ontward health, but more regardless of soul distempers and in- 
ward diseases, such as bring it to the gates of death. Curious in trimming 
and adorning the body (a little better-coloured clay),* spend an hour or more, 
some days upon that ; but take less care, and spend less time in ordering 
the soul, cleansing that from all filthiness, and putting it into a dress and 
posture fit to meet with God, even when approaching him in a solemn man- 
ner. When more careful to avoid sufferings than sin, and to keep out of 
outward danger than to keep out of temptation, and to secure our estates 
from wasting and decays than our souls from declmings and baokslidings, 
and to be d^vered from troubles and afflictions, than to he freed firom selfish, 
carnal, and worldly lusts. This is a carefulness not only condemned, but 
such as to the greatest part of the worid, yea, of those who live under the 
gospel, is aetaidly damning. 

(2.) Whan it hinders us from enjoying what we have ; when so thoughtful 
to get more, or to keep what we have, or to secure it and ourselves from 
danger and trouble, wOl not let us enjoy with quiet and comfort what we 
have in possession. He is not like to rest quietly, who, when he composeth 
himself to it, has one that is still jogging, or haling him, or making a noise 
in his ean. When our thoughts, busy about these outward things, perform 
this ill office to onr minds, and are s^ jogging them and buzzing in them, 
they deprive the mind of rest, they are Uien excessive. 

If a man lie down, and his lodging be otherwise never so well accommo- 
dated, yet if there be thorns in his bed, he cannot lie easily. The cares of 
the world are compared to thorns, Mat. xiii. 22. When our thoughts lay 
our minds and hearts in an uneasy posture, and are still pricking them when 
they should be at rest, and make our enjoyments as a bed of thorns to 
us, there is a lamentable inordinacy in them. When the possession of ont- 
wird things, which should be quiet and comfortable (else they are not 



142 AOAIRST ANZIOirB GABBrUZi]IX88. [PhIUP. IV. 6. 

eiyojed), is difltiirbed and embittored by earking diflqaietiBg thonghiB, ben 
is eicess. 

(8.) Wbeo it indisposeth us far holy dotiei ; wban we eannot break 
throngfa the crowd of these thoughts to converse with God, or, if we do, yet 
too seldom, and with diffieolty, and then eome with sonls diseomposed, and 
these thoughts still follow ns. Yfhen they should be quite shaken off and 
cashiered, they are still crowding in, when oar minds shonld be wholly taken 
np with God ; and they are still giving us diversion and intexraption, and 
call off some part of our sools from him who expects them aU, so that they 
are distracted and divided when they shonld be most united and entirely 
fixed on him, who will be sought with our whole hearts. They often hinder 
us from offering unto God, and when we can get leave of them to bring a 
sacrifice, yet these flies seize on it and spoil it Qod likes not such offer- 
ings, no more than we like fly-blown meat We come to pray, and when 
our minds and hearts should ascend up to Gh)d, these call ^em down, and 
carry them another way. We come to hear, and when the Lord speaks, we 
shonld attend him alone, and hearken to nothing else ; but then these come, 
and knock, and buzz, and will be heard ; and God, and what he speaks to 
at>, is little minded. We set ourselves to meditate ; oh, but our minds are 
prepossessed and taken up before with the concerns of this life, and tbey 
will not give way to thoughts of God and heaven and our eternal concern- 
ments, or they will mix with them, and make an untoward confiieed medley 
of heaven and earth, Gk>d and the world, in one lump, in one exereiae. 
When these keep us from drawing near Gh)d, or firom approaching him with 
cheerfulness, heartiness, entireness of mind and affection, or make us come 
with our loins ungirded, our souls draggling in the dirt of the world, and 
sweeping the dust after them, and raising a cloud of it, so that we eannot 
discern well where we are, or what we are doing, whether with God or with 
the worid, whether we are minding him or it ; or rather lose the sight of 
God, where he is to be most seen and enjoyed. When these cares bring q8 
to this pass, then they are intolerably excessive. 

(4.) When it is distrustful, arises from our not trusting Ctod, or takes ns 
off finom depending on him, Isa. vii. 9, 2 Chron. xx. 20. To trust God with 
our affairs is the way to be established, to have the mind settled. When it 
is staggering and wavering betwixt fear and hope, and so unquiet and un- 
settled, this is firom an excess of carefulness. When the soul thinks not 
itself sufficiently secured by the promise or providence of God, when he 
doubts whether the Lord is able, or whether he is willing, to provide for 
him and his, or to secure his concerns, or to dispose of all his aflUrs for 
the best, and so does not commit his way to him, but will look after it 
himself, and employs his thoughts anxiously about it, as though othorwiae 
it could not go well, this is distrustful, and so sinful and exoessivo care- 
fulness. 

You will say we may, we must use the means, that is our duty. True, 
but do ye no more herein than is your duty ? Over-doing is firom over- 
much carefulness and too little fiuth. And when you have done what is 
requisite herein, why are you so solicitous about the event, so thou^tliiil 
what will be tiie issue of your endeavours ? That is wholly in God*s hands, 
and belongs not to you, but to him. If you believe he inll do anything at 
all, you must not doubt but he will take-care of that whieh is properly his 
own work ; and if he will take care of it, why do you so much trouble your- 
selves about it ? Why do you not leave that to him which is properly his ? 
Here your care crowds in where it has nothiug to do, here tt exeeeds iti 
bounds, fix>m a distrust of God, where he is most to be trusted, and your 



Philip. IV. 6.1 against amzioub gabefulitbbb. 148 

mindB and thoQ§^t8 are very busy where yoa have nothing to do bat to be- 
lieve ; where they ahonld stand still and wait his pleasnre, 

(5.) When it hviries yon to the nse of nnlawfdl or snspected means, snch 
as are nnwarrantable in themselves, or snch as yon may snspect to be so, 
or snch as yoa are donbtfal of; for thoagh these be lawful in themselves, 
yet they are nnlawfol to yon. It is exeessive carefolness that pushes men 
on in sach a coarse as is either evil, though they think it good, or good, if 
they think it evil ; when so careful to keep what they have, as they will 
stretch their consciences rather than lose or hazard it ; or to get more, that 
they will take some course to do it which they cannot justify, which the 
word or their own conscience allows not. So careful to avoid dangers and 
sufferings, as to dissemble, or equivocate, or decline some way of God, or 
take some unwarranted path to do it. So careful to get out of troubles, or 
to be eased from their present burden, as to venture out by some way that 
the Lord never opened. So careful for deliverance, that how it come (so 
they may but see it) they much care not. Bebekah and Jacob so careful to 
have the blessing, that they would get it by deceit rather than miss it. 
Jeroboam so can^ to secure the kingdom to him, that he would set up 
false worship rather than run any hazard. Saul so careful not to fiftll into 
the hands of the Philistines, that he would sacrifice in a forbidden way, yea, 
and after go to the witch at Endor. 

Such is excessive carefalness, which either draws into sin, or is a tempta- 
tion to it. By this you may onderstand how we are not to be careful, what 
carefalness it is that is forbidden, and how it may be discerned. I have 
stayed the longer in the explication, because it is of a practical tendency. 

In the next place, let me confirm this practical truth, and enforce it as 
your duty, by some considerations, which may serve both as reasons and 
motives for this purpose. The people of Christ should not be careful with 
snch carefulness as I have described, for, 

1. It is useless, it will not serve the turn ; you will be nothing the nearer 
to what you aim at, for so much carefulness ; it will not help you, it will 
rather hmder yoa from what yoa desire ; and who that has the exercise of 
reason will make usd of that which is no way useful for his purpose ? This 
is one argument which the Wisdom of God (Christ himself) urges against it. 
Mat. vi. 27. Yon would count him a madman who would expect to grow 
taller by being thoughtful, or to lengthen his life by greatening his .cares. 
Why, says Cltf ist, you can no more reasonably expect k> make provision for 
your life by snch cares. This is no more the way to increase or secure your 
outward concerns, than it is to add a cubit to your stature : Ps. cxxvii. 2, 
' It is vain to rise up early, to sit up late, to eat the bread of sorrows.' 
To eark and care is not the way to wealth, or the cause of it ; those that take 
that coarse find they do it in vain, and are generaUy disappointed, irav et a^, 
since it is the Lord (so the words are to be read) who gives his people plenty, 
rest and comfort therein, thoagh they never lose any sleep in seeking it. 

This carefalness is not to keep what you have, or to get more ; nor to 
secue yon ficom dangers and sufferings, nor to bring you oat of trouble ; in 
vain will yoa seek these things this way : it is the blessing of God from 
whence these must be expected. Oh but, you will say, he blesses diligence. 
True, he blesses lawful diligence, but he never blesses this carefulness ; and 
if any thrive or succeed, or get anything by it, without a curse, they have it 
some other way. This earefrdness is the way to blast what yon have, and 
what yoa get; to make it, or the comfort of it, wither, to curse it to yoa or 
your posterity ; to endanger, instead of securing you ; to strengthen yoor 



146 AGAINST ANXIOUS OAUFVUnSS* [PfilLIP. lY. 6. 

most eonoerned would not do it for them. He gives them food when thej 
cty oat, as left utterly destitute. When you are tempted to carefulness, 
consider the ravens ; our Lord Jesus sends us to them to learn this lesson : 
Luke xii. 24, * Consider the ravens, for they neither sow nor reap, which 
neither have store-house nor ham, and God feedeth them.' Those whose 
condition is most helpless, and so seem to have most need to he careful, the 
Lord so provides for them, as they need not to take care ; and need they take 
care, whom he is more engaged to look after ? < Doth the Lord take care of 
oxen ?' says the apostle, 1 Cor. ix. 9. Doth the Lord take care of lions 
and ravens, of wild goats and coneys, &c., of heasts and hirds ? Does he 
take care for their food, their rest and habitation, their refuge and safety, for 
all their concernments ; so that those who are most destitute and helpless 
amongst them need not be careful ? And is there any need that they should 
trouble themselves with cares about their necessities or their dangers, for 
whom he has a more particular care, a more especial providence ? 

Our Lord Jesus shews how needless our solicitous cares are by another 
instance, in the plants and vegetables : Mat. vi. 28-80, < And why take ye 
thought for raiment ? Consider the lilies of the field, how they grow; they 
toil not, neither do they spin : and yet I say unto you, that even Solomon, 
in all his glory, was not arrayed like one of these. Wherefore, if God so 
clothe the grass of the field, which to-day is, and to-morrow is cast into the 
oven, shall he not much more clothe you, ye of little fiedth ?' The lilies, 
they toil not to make that grow of which clothing is made, nor do they spin 
it when it is grown up. They take no care, nor need they, the Lord clothes 
them. He not only makes them grow, but makes them flourish to such a 
degree, as * Solomon in all his glory was not arrayed like one of them.' 
Now, says he (and it is the arguing of him in whom dwells all the treasures 
of wisdom and knowledge), if he made so splendid and rich provision for 
the withering grass, the soon fiEiding flowers, of so little account with him, 
yea, with us, what then will he not be ready to do for those whom he much 
more regards and values ? The lilies, the flowers, the grass, they need not 
care, and why ? Because the Lord takes care for them; and if this be good 
reason, then sure those whom he takes more care of have less need to be 
careful. It is great vanity, if it were no worse, to trouble yourselves with 
that which is altogether needless ; and carefulness about the concerns of this 
life is manifestly needless, upon many accounts, which we have from the 
mouth of Wisdom itself. 

8. It is heathenish. Such carefulness about these outward things is no 
better than gross heathenism. This argument our Lord Jesus urges against 
it : Mat. vi. 82, * About these things are the Gentiles solicitous.' It is the 
character of a heathen to be so careful about the things of this life, it smells 
rank of that blindness and infidelity in which the heathens are shut up. It 
should be as far from the disciples of Christ as heathenism is from Chris- 
tianity ; they more resemble the Gentiles than the people of Christ, who give 
way to such cares. It is heathenism in the professors of Christ's gospel, 
which is the worst and most intolerable. It signifies both heatiienisk 
thoughts of God, and heathenish apprehensions of things here below; both 
seem to be intimated in those words, ver. 82, ' For after all these things do 
the Gentiles seek.' Let us touch both. 

(1.) It imports heathenish conceits of God, as if he were no God, or had 
no providence, or did not concern himself in the government of the world, 
or had no special regard of human afiairs ; as if he knew not what we wanted, 
or what we feared, or did not regard our necessities or dangers, though he 
knew them, but left us to shift for ourselves as well as we could, without 



PfllUP. IV. 6.] AOHNST AKXIOUS GABEFULNS88. 147 

my other aids and aflsistances than those of second causes. For if there be 
a God, a providence which reaches all things, and is sufficient for every- 
thing, but is more particularly concerned for those that are more nearly 
related to him ; if this be apprehended and believed, hereby all this carefulness 
of oars is superseded. But where these cares prevail, it is not duly believed 
or apprehended, as it was not by the Gentiles. And therefore after these 
things they sought, and were so careful and solicitous about, as if they had 
had no God to take care of them. And it is for none but such heaUiens, 
who know not God, and believe not his providence, and mind not hicf faith- 
foiness, and have no experience of his fatherly love, and particular care and 
compassions, to trouble themselves with these cares. It is for none but 
those, whose lamentable condition the apostle describes, Eph. ii. 11, 12, 
vho are Gentiles, such as the Jews called uncircumcised, who were without the 
knowledge of Christ, far remote from the citizenship of Israel, strangers to the 
covenant of grace and promises of the gospel, and so without hope and without 
God in the world. If you would not shew yourselves to be too like to these, 
JOQ must disband your earthly cares. They will signify you have heathenish 
conceits of God, like those whose minds the god of this world has blinded, 
and that the light of the glorious gospel of Clirist (who is the image of God, 
and in whom we have the clearest discoveries of God, what he is in himself, 
and what to his people) has not shined into you. Much heathenish dark- 
ness and infidelity still covers your minds, if these cares trouble your hearts. 

(2.) It imports heathenish thoughts and inclinations to things here below. 
Soch a value of them, such an eagerness after the things of this world, as 
the Gentiles had. These were the most valuable things to them, and there- 
fore these were their greatest care. * After these things do the Gentiles seek.' 
Alas 1 they knew no better things, and so having the highest value for them, 
they would not commit the care of them to any but themselves, nor trust any 
with them, no, not God himself. 

But have you such an esteem of earthly things ? Are these your chief 
concerns, and so your chief care ? Why, then, you are not only like the 
heathen, but worse than they ; for you have seen, or might have seen (if 
Toor eyes bad not been shut), better things : the glorious things of heaven, 
of Clinst, of the gospel ; things so far transcending all here below, so much 
more rich and precious, so much more pleasant and delightful, so much 
more necessary, durable, and advantageous, so much more excellent and 
glorious, as that the sight of them is abundantly sufficient to take down the 
^ue of all earthly things, and to lay them very low in your esteem, and so 
to make you little careful about them, little solicitous what becomes of them, 
at least well contented to leave the care of them to God. 

Christ coming into the world brought life and immortality to light by the 
gospel, and discovered all the precious and inestimable things included 
therein, which were before folded up, and much hid from the world. And 
those who saw them effectually in that light, saw that in them which quite 
disparaged these earthly things to them, and made them no more to mind 
them, and to be no more carefol about them, than toys and trifles, not worthy 
of their care and solicitous thoughts. You may see an instance of it in the 
primitive believers. When Christ, and pardon, and life, and glory was dis- 
covered to them by the aposties, how little did they mind the world, how 
little careful were they about their earthly enjoyments ! Presently upon tiie 
view of those more excellent things, they ' sold their possessions, and brought 
the price, and laid it at the aposties' feet,' Acts iv. 84. Oh how &r were 
they from troubling themselves with cares of getting more, who were so 
liUle ihoDgbtfnl for the future, and so free and ready to part with that they 



148 AOAIRST AKXIOUB OAREVULNESS. [PhII^IP. IY. 6. 

hftd, Heb. x. 84. Here they shewed themeelvee Chrieiians indeed, not 
Binnera of the Gentiles, not heathenish worldlings, at a great distance from 
the heathenish temper of those who mind earthly things. 

Christ has been long teaching yon this. If yon have not in some degree 
learned of him, yon are so £ur in this heathenish darkness, and hearken 
rather to him who is the teacher, the god of this world, and blinds instead of 
enlightening those that follow him ; but if yon have learned Christ, and 
been taught of him, as the troth is in Jesns, he has shewed yon thai by 
the light of the gospel, which will make the things of the world to appear as 
loss and dang in your eyes, and not so worthy of that regard and care which 
the heathen, who knew no better, had of them. 

If yon would not shew yourselves of a heathenish spirit and temper in the 
midst of your profession of Christ and the gospel, after these earthly things 
yon must not seek, and for them you must not be thus careful. 

4. It is hurtful. It is not only needless and useless, that which will do 
you no good at all for the ends for which you use it, but it will do you 
much hurt, and more than all you are careful for, if it should succeed, will 
come to. 

(1.) It will disoblige God, and take him off from caring for you in that 
particular manner, as he does for those who cast their care on him. It is 
so amongst men. They will not take the ckte of his affidrs, who will not 
leaye the care thereof to them. If the care of a business be left upon them, 
they are obliged ; but if it be not, but the man takes the care of it upon him- 
self, they are not engaged, they may leave it to him who will not trust them 
with it. So here, if you will cast your care upon God, he will take care of 
you and your concerns, but if you will not trust him with it, you may look 
to it yourselves, and take what comes, the Lord is disobliged. Jer. xvii. 5, 6, 
* Thus saith the Lord, Cursed be the man that trasteth 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 shall 
inhabit the parched places in the wilderness, in a salt land and not inhabited.* 
This is all you are like to get by letting your hearts depart from God in 
over-caring, and flying to this and the oilier instrument and means, viz., i 
curse, that will make your enjoyments like a wilderness, and yourself like 
the heath in it, which does not receive, or cannot expect any good from God. 
If you wiU east your burden upon the Lord, he will sustain you, as he pro- 
mises, Ps. Iv. 22, but if you will not, you are like to fall under it; you have 
no assurance that your feet shall not fall and sink under the pressure. Too 
disoblige the Lord, and that is a greater damage than your, and all the care 
of the world, can recompense. 

(2.) You lose in effect what you have, by this carefulness about it ; you are 
like to lose the comfort and advantage of what you possess ; carefulness, care- 
fulness, like the lean kine, will devour it and eat it up all. What marrow and 
sweetness is therein, this is ready to suck it out all, and leave you nothing but 
a bare bone to gnaw on. Those outward things, which should be as refresh- 
ment and bread to you, it will turn it into ' the bread of sorrow,' Ps. exxvii. 
2 ; 'the bread of carefulness,' Ezek. xii. 18, 19. This will not suffer you 
to eigoy what you possess, and then you had as good or better be without 
it ; you have nothing of it but the vexatious care and trouble. While Ahab 
was so careful for another vineyard, his whole kingdom was no joy to him, 
1 Kings xxi. 4. 

(8.) It will keep you from being the servants of Christ, so for as you give 
way to it. This is another alignment of Christ against it, where he is lew- 
ing so great force to subdue it in us : Mat. vL 24, < Ye cannot serve God 



PhZUP. IV. 6.] AGAINST ANXIOUS CABBFULNES8. 1^9 

and mammon.' The more careful yon are aboat outward things, the less 
earefdl yon will be to serve the Lord. The sool has not stream enough to 
ran with any frdness towards both God and the world, and if the main 
cnrrent be not for Gk)d, he makes account he has none ; he will count you 
serrants of that about which you are most careful. Carefolness about these 
earthly things is not reconcileable with your &ithfahiess to God, and being 
true servants to him. 

(4.) It corrupts the whole soul, the whole life. This is another reason 
which our Loid Jesus levels against worldliness and this carefulness for 
worldly things : Mat vi. 22, 28, • K thine eye be single,* t. e. if thy soul be 
freed from the mixtures of worldly cares and desires, the whole life will be 
lightsome ; a spiritual and heavenly lustre will shine through it all ; ' but if 
thine eye be evil,* if worldly carefuhiess and lustings are gotten in there, 
there will be nothing but darkness, a soul and life estranged from Christ, 
and remote from a strain and temper which is truly Christian ; and instead 
of shining as lights in the world, there will be a walking on in the gross 
darkness of it. 

(5.) It hinders the efficacy of the ordinances, and quite spoils them ; it 
makes the word unfruitful, Mat. xiii. When the word Ms upon the heart, 
and is about to put forth its force in the soul and in the life, these cares do 
as it were take it by the throat and strangle it, cMiujniy*h a^d so it becomes 
a dead letter, not xa^o(pt^6fit9ov, not bringing forth fruit; it makes the 
prayers to be no prayers, a painted, not a real sacrifice ; a mere piece of 
formality and hypocrisy; for when the lips draw near this draws away the 
heart, Ezek. xxxiii. 81, and when the heart is g<jne, the soul and life of Uie 
prayer is gone with it, and nothing left for God but a dead carcase : that 
which be counts no more a prayer, than we count a carcase to be a 
man. And it spoils our thoughts of God and heaven, and either keeps 
them out or mixes with them, and so makes us to have earthly thoughts of 
heavoi itself, and worldly thoughts of the most high God. 

(6.) It keeps us from joy in God, and disturbs our peace, that blessed 
peace we might have with God, that sweet tranquillity we might have in our 
own soals. Both these appear by the context. That we may * rqoice in the 
Lord, and that always,' ver. 4, we must be moderate as to these outward 
things, ver. 6, and carefal for nothing, ver. 6. Carefulness embitters the 
comfort which is to be had in outward enjoyments, and turns that into sor- 
row and vexation ; it is more inconsistent with spiritual joy, 1 Tim. vi. 9, 
10. They that wiU be rich, who make this their care, they give them- 
selves many wounds, pierce themselves through with many sorrows. It is 
such a mischievous thing as cuts offer stops the pipes which should convey 
comfort to us both from the upper and lower springs, and wUl not let it 
pass to us either from heaven or from earth. If the apostle had been 
troubled with cares, either to avoid sufferings, or to get out of troubles, tuey 
would not have been matter of rejoicing and glorying to him. 

It not only keeps us from joy, but wiU not let us have p^. ■"•*^;8 'P* 
pears from the verse following the text. We must be carefW for notiiing, 
and trouble ourselves no further, but to * make our requests known, tnat 
the peace of God,* &c. This is the way to have ^^ J^^* ^?J^V^^^^ 
serenity of mind which is so transcendent a happiness. But the hurry or 
these aires will ruffle the mind and disquiet the heart, yea, and leave some 
goilt in the conscience too, which wiU not let it be at peace, and so hereby 
eTery part of the soul is robbed of its peace. wv^- 

(7.) It involves those who give way to it in P^W^^^^*"^**^: .^^^^ 
Christ is foretelling the dreadful ruin of Jerusalem, he warns those who 



150 AeHNBT ANXIOUS CABBFULNBSB. [PhUJP. lY. 6. 

would esoape it to beware of these eares, as that which would bring them 
in danger of that terrible wrath, as well as other sins which are coimied 
more provoking : Luke zxi. 84, ' And take heed to yonrseWes, lest at tn^ 
time your hearts be overcharged with surfeiting and ^nkenness, and cans 
of this life, and so that day come upon yon unawares.* Where obserre there 
is some intoxication in the cares of this life, as there is in excess of diinldDg. 
As an intemperate person is overcharged with too much drink, so is an intem- 
perate soul overcharged with too much care, fA^fnrf CafwiSi^t, Then is 
another sort of drunkenness besides that with strong drink : the heart may 
be overcharged and distempered with the cares of this life as well as vith 
wine, and the effects are alike. He that is^ distempered with drink is not 
fit for business nor apprehensive of danger ; mischief may come upon him, 
and often does, without any sense of it : so he that is distempered with the 
cares of this life, he is indisposed for the work which the Lord calls him to, 
and he is liable to judgment, and in danger to be surprised by it, and to 
have it fall upon him unawares. Take heed, says he, as of other stnpifying 
wickedness, so of these cares, lest that day come upon you unawares, other- 
wise you are in danger to have the miseries of that day come upon yen sud- 
denly, unexpectedly, and so unavoidably. When God arises to execute 
judgment in a terrible manner, and to make the power of his wrath knovn 
in the execution, do not think that it will fall only upon notorious, fiagitioQS 
persons, and that it will punish only luxury, drunkenness, and such excess 
of riot ; even the cares of this life, however tiiey are minced and counted no 
great provocations, may expose you to this wrath, and bring it upon jim 
unawares, even when you Ipok for no such thing. You know the ealamitiei 
here threatened, and afterwards executed upon Jerusalem, were so grievoos, 
as the like had not be&llen any people under the whole heaven ; and thej 
are his disciples that he warns here: even they were in danger to be invol^ 
in these' calamities if they were found entangled in these cares ; and if thej 
would endanger them, who can expect to escape that are under the gailt of 
them ? You see how hurtful, how pernicious, how destructive this earsfiil- 
ness is. 

6. It is very sinful, and shews there is much evil, very much oomptioD 
in the heart that gives way to it. It is a noisome, poisonous weed, and 
shews the soil is naught where it grows. To instance more particularly, it 
argues, 

(1.) Unsubmissiveness to God, a heart not subdued to the divine will, 
not willing to have his concerns ordered and disposed of as the Lord thinks 
fit ; and ^rein intolerable pride, self-confidence, and exalting its wisdom 
and will above that of God. Garefubess looks like a modest thing, bat if 
you dissect and open it, it will be found big with such monsters as ^eseaie 
in the sight of G<>d. Carefulness must have its own will, and its own war, 
and its own end, and is loath to submit to God in any of them. A sabmu- 
sive heart is content to have its concerns ordered, as to much or little, 
as to dangers or safety, as to sufferings or deliverance, as the Lord sees 
best and thinks fittest; he refers all to God, and rests quietly in his dispoFsl; 
but when the heart is careful and troubled, it is because it cannot submit 

The Lord says, it shall go well with the righteous, in whatever condition 
they be ; he will take care it shall be well, Isa. iii.lO. Oh but, sajs the 
careful heart, can it be well with me in such a want, loss, trouble, suffexiog ? 
If the Lord should thus order it, I cannot think it would be well, and there* 
fore I will take care it shall be otherwise ; and so submits not unto the vis- 
dom, and will, and way of God, but must have its own as better. 

The Lord sees it good that such a one should be kept low, abridged of 



PhIUP. IV. 6.j AOAIRBT AMZIOUS OABEFULNESS. 151 

wliAt he desires for himself and posierity, exercised with troubles and afflic- 
tions ; bat the man thinks it better to have the world at will, and to live 
prosperously, and thereapon will be careful about this, and submits not to 
those providences that cross him in it. Such stiffness and haughtiness, 
saeh crossing of God, and advancing of his will and judgment before the 
wisdom and pleasure of God, is this carefulness resolved into. One would 
think it were not such a devilish thing, but it is no better. 

(2.) Unbelief and distrustfulness, and that by Christ's own arguidg : Mat» 
vi. 80, ' If God so clothe the grass, &c., shall he not much more clothe 
yon, ye of little fieuth ?' There is great unbelief, there is Tczy little faith, 
where there is much care about our outward concerns. To trust in the Lord 
is expressed by casting our burden on him, committing our way to him, Ps. 
xxzvii. 5, and these are all one with casting our care on him, Luke zii. 28. 
He that will take the care upon himself will not, does not, cast.it upon God, 
and so does not trust him ; he will trust himself rather than trust God with 
bis concerns. There is some doubting in sach a heart, either whether the 
Lord be able or whether he be willing,' to order his condition and affairs, as 
they should be ; and so he will not leave them to him, but look after them 
wiUi all carefulness himself. Here is evidently a distrust of God. 

When yon meet with a man whom you fully trust with a business, you 
will not be further solicitous about it; but if you be still careful and anxious, 
it signifies you are not confident in him. And ao it is here. This careful- 
ness is from some doubtfulness lest your concerns in the hand of God should 
not be ordered as they should be, and this doubtfulness is inconsistent with 
that trust and confidence you should repose in God. Luke xii. 29, * Seek 
not ye what ye shall eat or what ye shall drink, neither be ye of doubtful 
mind.' Where there is such solicitous seeking after these things, such 
thonghtiulness about them, there is a doubtfulness of mind concerning God; 
and where the mind is so doubtful, it is distrustful, there is little faith in it ; 
Mat xiv. 81, < thou of httle faith, wherefore didst thou doubt T As faith 
increases, cares will vanish ; and as cares and doubts prevail, fsuth declines 
into distrust of God. 

(8.) It argues much unmortifiedness ; that we are carnal and sensual, and 
carnal and sensual lusts are unsubdued. From whence is such carefulness 
about earthly things ? Is it not firom our lusts, that are fed by these things, 
and live upon them, and would not be starved ? There would be less care- 
fulness about these outward things were it not to make provision for these. 
The flesh most be pleased, fancy and sense must be gratified ; if our condi- 
tion be not such as will serve for this, it is grievous to us. Therefore are we 
80 careful and solicitous about our outward condition, lest it should be so 
ordered as to pinch the flesh. As our lusts die, our cares will die ; but while 
these are so rife, they are too £Eur from being mortified. 

(4.) It argues a great inordinacy towards the world, an excess of affection to 
the tiungs of it. Our hearts are much set upon that wldch we are so very careful 
about. If we did not too much love it, desire it, delight in it, we would not 
be so solieitons for it. If we did not too much fear losses and sufferings in Qur 
outward eoooems, we would not perplex ourselves with care to avoid or escape 
them. Our care of any thing is answerable to our esteem of it and our 
affection to it. We are little solicitous about that which we have little or no 
aflection for ; we have little care of that which we contemn and despise ; we 
would not be so careful about the world if the things thereof were contemp- 
tible to us. It is firom our high esteem of, our great affection to, earthly 
things, that we are so careful a^nt them. If we were crucified to the world, 
and the world were crucified to ns^ this carefulness for it would not be so 



152 AOA1K8T AKZIOtrS OAJUIF1TL1IXS8. [PhILIP. IV. 6. 

strong. "Where there is this oracifiedness to the world, there is an indiffe- 
renoy towards it and oar outward condition. The heart b indifferent whether 
we have little or mneh, so we have bnt enough to be serviceable ; wheiha 
we be high or low in the world, so we be but nearer onto Qod ; whether we 
be afflicted or prosper^ so that our sonls do but prosper. And where we 
are indifferent in any ease, we are not very careful which way it go, which 
way the Lord will dispose it, so that we are far from being thus eraeified 
while we are so careful. This signifies not an indiffereney but an inordinary ; 
and how sinful, how dangerous that is, we may judge by that of the aposUe, 
1 John ii. 15, 'Love not the world, nor the thbgs that are in the woild; 
for if any man love the world, the love of the Father is not in him ;' Jas. iv. 4, 
* Know ye not that the friendship of the world is enmity with God ? Who- 
soever therefore will be a friend of the world is the enemy of God.* 

(5.) It argues a neglect of heaven ; that we are too careless, too r^ardlen 
of the kingdom of G<^, and of the way, the only way that leads to it. This 
is intimated by our Lord Jesus in that place where we have such a lieh 
treasury of arguments against this carefubiess : Mat. vi. 88, * But seek jt 
first the kingdom of God and his righteousness, and all these things shall 
be added unto you.' Those that mind heaven, and seek the kingdom of God 
as they ought to do, first and most, before all and above aU, ti^y will find 
somethmg else to do than to trouble themselves so much about their earthly 
concerns. Those that mind these so much seek not that most, mind that 
too little. Where so much of the mind and heart is engaged and employed 
for outward things (as it is in caireful persons), there will be little left for 
the kingdom of €k>d and their heavenly interest. He that is over-carsfol 
for that cannot but have too little care of this ; even as he that is too mach 
taken up with his recreations and pleasures will neglect his busineas. The 
soul has not strength and vigour enough to lay out in any great measoie 
upon several things, and so difierent as heaven and earth, ver. 24. If he 
be too much addicted to one of them, too careful to observe it, the other 
will be neglected, ver. 19, 20. If you be too eareful to lay up treasure od 
earth, you will not, you cannot be careful enough to lay up treasure in 
heaven, and those Christ adviseth to shut out the one that the other may 
be admitted. And why, but because both cannot be entertained at onee ? 
The soul has not room enough for a due care about the heavenly treasure, if 
it be prepossessed with carefulness about earthly riches. If yon mizid 
earthly things your conversation cannot be in heaven, as is clear from the 
coherence of the apostle's discourse, Phil. iii. 19, 20, * Whose end k de- 
struction, whose god is their belly, and whose gloiy is in their shame, iHio 
mind earthly things, for our conversation is in heaven, from whence also 
we look for the Saviour, the Lord Jesus Christ ;' fl-eX/rf v/ui, our dealing and 
commerce, &c. You will drive no trade for heaven to purpose if yen so mind 
and be so careful about earthly things. Merchants can drive a trade hoth 
in the East and West Indies, and mind their business at home too ; aad 
why ? Because they do it by fitctors abroad. If they were to do all in their 
own persons, their trade at home wonld be as mudi aa they eould ic^w. 
You cannot manage your trade for heaven by factors ; you must do that 
business in person if you will have anything done. If carefulness ahoot 
your earthly concerns take you ofi* from that, your trade for heaven is like 
to be lost. What would you have thought if Kish the father of Saul, when 
both his son and his asses were wanting, he should h«ve been more soUd* 
tons about the asses than his son ? 1 Sam. ix. 8, 5. It argues a viler temper 
in those who are so very careful about earthly things; they regard the asaee 
00 much, as that which should be dearest to them, dearer than relatioDa or 



PbIUP. IV. 6.] AGAINST ANXIOUS CABEFULNSSB. 158 

life, 18 little regarded. It argoed a pro£me heart in Esan, when he wonld 
part with his birthright for a little pottage, Heb. xii. 16. He minded it 
not (though not only a eivil bat a sacred privilege) in comparison of that 
which wonld seire this present life, Qen. xzv. 82, 84, and so therein floed 
fecit partem fyturi mcuH^ he set at nought his part in the world to come, 
sajB the Targom. Those that are so solicitous for what may sustain this 
present life, they too little regard the life to come and the concerns of it. 
It argoes they are far from a heavenly temper, they are of a sordid, pro&ne 
Bpirit, as Esau was. 

6. It is foolish. It is great folly to be careful about the concerns of this 
life. This we may learn also from him who is wisdom itself: Mat. yi. 84, 
* Take no thought for the morrow, for the morrow shall take thought for the 
things of itself ; saffieient unto the day is the evil thereof.' Be not thought- 
fill for the future, how you shall be secured or provided for. 

(1.) The morrow has burden, and trouble, and turmoil enough of its 
own, which you are like to find when it comes. You need not anticipate 
it, and bring it upon you before the time. It is a great folly to do so. 
Yet 80 you do, by taking the care of the morrow upon you to-day. You 
make a fdtore trouble to be present. Is it so desirable as that you will 
not stay its time, but must needs hate it beforehand ? Is not this strange 
folly ? Lei the care and trouble of the morrow stay till the morrow come ; 
will not that be soon enough ? Those that have any wisdom will think 
fo, and not so hasten the troubles of their life as to make those of one 
^y to run into another, and to make those which would not come till 
the day after to leap into the day before, into the present day, by their 
troubling themselves with cares of the future. 

(2.) But this is not all the folly of this carefulness. It will appear more 
My by what he adds, * Sufficient unto the day is the evil thereof.' Eveiy 
day has its evil, t. e» its care, its burden, and trouble; and so much of this 
as is sufficient for it, as much as you can well bear. And would you have 
more than enough of this upon you, more than you are sufficient for, more 
of this evil than you can bear ? Is this wisdom, or anything like it ? Now, 
by carefulness for the morrow, for the future, you ttdte the course to have 
more of this evil upon you than you are sufficient for ; for when that of any 
one day is sufficient, by caring for to-morrow you add the evil of another 
day to that which is upon you ah:eady. By caring for the future, you bring 
the evil, the trouble of many days into one, when the burden of this day is 
heavy enongh. You pull hereby many more burdens upon you than that of 
one day, even as many as the days come to, that you are anxiously careful 
for. It is great folly to charge yourselves with more than needs must, but 
10 yon do when you are solicitous about the future ; for thereby you make 
the present (whieh is charged enough already) bear the*oharge and burden 
and trouble of the future also. 

(3.) It is folly also, because there is a far better way to dispose of your 
tsmporal concerns than by taking such care and perplexing yourselves about 
them, a way that is easier and shorter, and pleasanter and surer, for the 
well ordering of them, than such carefalness will prove. And that way is 
opened in tbs text. < But in everything, by prayer and supplication, let your 
re^oests be made known to Qod.' When anything is apt to perplex you and 
entangle you in these solicitous cares, instead of giving way to them, make 
your case, your revest, known unto God, and leave it with him, commit it 
to him, cast it upon him. 

[1.] This is an easier way. Would you compass your end more easily 
than by making a request for it ? This is God's way. Is your way like it. 



164 AGAINST ANXIOUS 0ABBFULNB88. [PHIUP. IV. 6. 

which lies all along through troablesome perplexing cares? Yon would 
think him a man of much folly, and little under the conduct of any wisdom^ 
who, when he might come to his end in a plain and easy path, would rather 
choose one that lies through briers and thorns and troublesome entan^e- 
ments. Such is the way of carefulness ; it is beset with that which is like 
briers and thorns to the mind ; it is entangled and perplexed, full of trouble 
and vexation. But in the way of God you may have your affiurs ordered 
for you with ease. It will give you no trouble nor disquietment. The Lord 
opens it for you, and calls you into it, because he would have you eased of 
what is troublesome. Use moderately the means he allows, and seek him 
in the use of them, and you need not trouble yourselves further, no occasion 
to be disquieted : Isa. xxvi. 8, 12, * Thou wilt keep him in perfect peace 
whose mind is stayed on thee, because he trusteth in thee.* Thou wilt ordam 
peace for us. 

[2.] This is a shorter way. The way of carefulness it is tedious, it is 
about, there is no end of it : cares for getting, for keeping and secaiing, 
for disposing the things of this life. It is folly to choose such a way when 
there is a shorter and more compendious way before you, and that which 
leads more directly to what you would come to, and is most desirable. 
What shorter way would you desire than to look up to God and make your 
requests known ? The way of cares is tedious in itself; but being an indireek 
course, and such as the Lord approves not, allows not, he is provoked to 
make it and let you find it more tedious, as the passenger, that will not take 
directions from his guide, is like to wander and lose himself. You hear * s 
voice behind you saying, This is the way ;' but if you will not hearken to 
him, and follow his conduct, and be directed by him, but will be your own 
guides, he may leave you, as he did the Israelites, to wander in a wilder- 
ness, and be many years about that, which in few days, a little time, 
might be accomplished. ' They consumed their days in vanities,' Pb. 
Ixxviii. 88. They spent their days and years, and themselves too, in the 
troubles of a wearisome wandering, and so may yon do so too, and be 
harassed and worn o\\i in bewildering cares, and that to little purpose ; for, 

[8. j This is a sure way ; the other is hx from being so. Now, no man 
who is not a fool will choose a way which is not like to bring him where 
he would be, when he has another before him which will assuredly do it. 
The way of God is not only plain and short, but sure. If yon will walk in 
it, you may be sure either to arrive at what you desire, or at that which is 
better than you desire. You have the best assurance of it that can be givoi, 
the promise of God : Ps. xxxvii. 5, ' Commit thy way unto the Lord, trost 
also in him, and he will bring it to pass.* God undertakes he will bring it 
to pass, if you will commit it to him ; and what greater certainty can yon 
wi^ ? Can there be any failing in that which God undertakes ? 

Oh but in your own way, the way of carefulness, there is nothing but un- 
certainties. What more fi-equent than for men to miscarry in that which 
they are most careful about, careful even to excess ? You think the more 
care is taken, the more like to succeed ; whereas many times it proves quite 
contrary. The more carefulness, the less success ; God interposing, and 
crossing a way that is not his own, and blasting that which he likes not, and 
not suffering that to prosper which casts dishonour upon him. How solicit- 
ous were Joseph's brethren, lest their youngest brother should be advanced 
above them, according to the import of his dream t Yet the care they took 
to prevent it, proved the way to promote it ; so fiEur was it from answering 
their desires, that it directly crossed them. How careful was Saul to secnre 
the kingdom to his posterity ! He made it the business and design of » 



PbILIP. IV. 6.J AGAINBT AMZXOUS OABBFUIiNBSS. 155 

great part of his Iife» whOe he was king ; bnt the issue was qaite cross to 
his g^t and careful endeaTonrs. How careful was Ananias to secnre part 
of his estate 1 Tet» by the means his care put him upon, he lost both it 
and his life too. The Lord is engaged to disappoint such cares ; and how 
ean any be sure they shall succeed, when God is concerned to disappoint them ? 
Mat. xid. 25, ' Whosoever will save his life, shall lose it ; and whosoever will 
lose his life for my sake, shall find it.' It holds true, as to our lives, so the 
concernments of our lives. He that is careful, in his own way, to secure his 
liberty, is like to lose it ; or to save what he has, takes the course to be 
deprived of it ; or to improve his estate, is more like thereby to impair it ; 
or to preserve his reputation, takes the way to blast it. 
Obj, Bnt we see ^is carefulness often succeeds. 

Ans. It does not succeed, when it seems to do. He that gets anythbg 
by it, if a curse go along with it, the seeming success is worse than a dis- 
appointment ; and he that gets it not in God's way (as the way of cares is 
not) cannot look for a blessing. You can be sure of nothing that is truly 
desirable this way ; you can make no account of anything, but the quite 
contrary. 

[4.J Lastly. This is safer, a pleasanter, and in every respect a more 
happy way ; and therefore it must be great folly to decline it, for a path in 
which no such thing can be expected. These, and the other particulars like- 
wise, are evident by this one thing, that in tiiis way the Lord is with you ; 
in the other, you are left to and Shift for yourselves. In this way you go 
leaning upon God ; in the other, you lean upon your own understandings, and 
thoughtftUness, and puzzling endeavours. You are with God while you are 
in his way : Ps. Ixxiii. 28, ' I am continually with thee ; thou hast holden 
me by my right hand.' And while you are in his band, you are safe, and 
cannot miscarry. Your course is comfortable and pleasant, being with God ; 
ifc is blessed, and cannot be otherwise. Though it seems sometimes to lie 
through the valley of the shadow of death, yet, the Lord being with yon in 
it, there is with you safety, and comfort, and happiness ; for where is this 
to be had but in the presence of €h>d ? But bemg left to yourselves in your 
own way, what can be expected but danger, disaster, and misery ? Judge 
yon whether it be not great folly to choose such a way before that which is, 
in every respect, better, infinitely better. 

7. It is incongruous to be so careful about these outward things : they do 
not deserve so much of your care ; they are little worth, and it is very in- 
congruous to take much care about that which is little worth. Particularly, 
(1.) They are of little moment, they will not quit the care that they cost 
you ; and that which will not quit the cost, you count not worthy of your 
care. Of how little moment they are, you may discern in these severals ; 
that which will cost much, put you to great charge, and produce little when 
all is done, you count more worthy of your disrc^^^* *^^ much care ; you 
think it loet on such things. 

[l.J Yon are very little concerned in them; they are not the things which 
are your concernments indeed ; whatever they are accounted by vain minds, 
your interest lies not in them, nor do they much concern it. And you 
think it not reasonable in other cases, to take much care, where you are little 
concerned. Your souls, and your eternal state, are very little concerned m 
these things ; and here lies your interest, these are your concernments m- 
deed. Much of these outward things threatens, and apparently endangers 
your eternal life : Mat. xix. 28, 24, • A rich man shall hardly enter mto the 
kingdom of heaven.' And again, • I say unto you, it is easier for a camel 
to go through the eyB of a needle, than for a rich man to enter into tbe 



156 AOAIN8T AKXIOUS GABBFULNB88. [PhIUF. IV. 6. 

kingdom of God.* If the Lord had said tlus of poverty or a ttndtened 
condition, we Bhonld have thonght it reasonable to haye feared it like death ; 
yet who is afraid of riches, though the Lord have represented them so ex- 
tremely dangerous ? A small share of these outward things does not, of 
itself, endanger our souls, or everlasting condition. Lazarus was never the 
farther from heaven, 'for idl his want, and afflictions, and poverty; Luke xri. 
22, * The beggar died, and was carried by the angels into Abraham*s bosom.' 
Oh, but though our souls and future life be not concerned in these things, 
yet this present life is very much ; nay, but even this present life is verj 
little concerned in much of them : Luke xii. 15, ' A man's life eonsistelh not 
in the abundance of the things which he possesseth.' The interest of you 
life consists not in having much of the world ; for what is the interest oi it, 
but that you may live healthfully, comfortably ? And so we may Hve widi 
as little of the world as the apostle Paul did ; and what prince on earth lives 
so happily, so comfortably, as he did ? That which you are carefiol for, is to 
have much for you and yours ; to have more than is simply neeessary, to hire 
superfluities ; but Christ tells you, that your life consists not in tlus, aux ft 
r^ Tie/tftff vf iir. Your life is little concerned in superfluities, and therefore 700 
should not be careful for them, unless you will be so absurd as to take maeh 
care where you are little concerned. Those things are of very smaQ mo- 
ment, which are little considerable as to this present life, and less as to the 
life to come.* 

[2.] There is little of reality in these things which you are so careful for ; 
they are more in show, or ikncy and opinion, than in reality. The good 
which we are careful to have in Uiem, the evil that we are careful to avoid in 
them, is not so much really as in our conceits. He that has much, and uses 
but little, what more has he in effect, than he that has but little ; what 
more real advantage, what more than in conceit ? 

What do delicacies and varieties contribute more to health and strength, 
than mean and plain fare 9 How then are they better, except in fancy ? 
You may say, they are more pleasing ; but if one can fancy the other to he 
as pleasing, it will be so, and there mil be some reason to help the imagina- 
tion, because that which is plain is really more healthful, and bo in reason 
more pleasing. 

What do great places, and power, contribute more to an happy life, than a 
low condition ? What is the pomp and splendour of it, but «^6XXf| ^vnm 
an empty fency, what show soever it make, how great soever it seem ? 

What real good is there in rich and gaudy habit, more than in that which 
is mean and common, since this will serve all the ends of clothing as veil 
as the other ? You will say one is more for ornament. But the judge of 
ornament is fancy ; and therefere, that which is most comely to one 
seems ugly to anoUier. The lily, the tulip, the peacock, outdoes all Ihe 
gallantry of artificial habit, if yon will but think so. * Surely,' as Ps. xxxiz. 
6, * every man walketh in a vain show. Surely they are disquieted in vain ; 
he heapeth up riches, and knoweth not who shall gather them ;' and on- 
braces a vain show, as if it were a real good, and shews hinkself a rerj vain 
person, in taking so much care about that which hath so little of reality.' 

The evil that we are so solicitous and careful to escape in these things is 
little, but what fency and opinion puts upon them. 

* No man can prolong hia life, or make it more comfortable or happy, by poaaeanas 
more than he needs or uses, D. H. [This marginal note haa thia signature D B. 
the former letter in the Roman, the latter in the italic character. The initials, there- 
fore, probably stand for Doetcr Howe, nnder whose aospicea, and that of Matthev 
Mead, the sermons were originally pnbLi8hed.~Ei>.] * 



FhIUP. IV. 6.] AOAIX8T ANXIOUS 0AB8FULMEBS. 157 

Lnpriflonment Beems a grievoas eyil, and what oares do some porplex them- 
selves with ahoat it ! And yet a man can confine himself to his honse, or to 
his chamber, for a long time; and if he do but fimcy it, and have a good 
opinioii of it, it will not be grievous. 

So banishment seems grieroos, and how carefnl are we to avoid it ! Yet 
many can live for many years, often during life, in a strange country, for 
trade's sake ; and why not on a better aoeoant ? This wonld not be grievous, 
no more than the other, if there were but as good an opinion of it. 

There is much of fimey in these things ; tibey are evil or not, and more 
or less so, according to the opinion vre have of them. And why should we 
trouble ourselyes with so much care about such things, which have so little 
reality in them, wherein there is so little that is really good or evil ? It 
depends upon imagination ; yon may think them out of what they seem to be, 
whether good or evil. 

rS.J They will not answor the ends for which anything is worthy of your 
ears; and what is that worth which will not answer the end of him who takes 
eare of it ? Men will not regard that which will not serve their turn, and 
think it absurd to trouble themselves about it. What do ye design in being 
80 careful about these things 9 What would ye have of them ? Is it plea- 
sure, is it profit, that you aim at ? Oh, but they rarely afibrd either of these, 
true pleasure or profit. 

Fintf WiU they help you to contentment ? If they do not, they cannot 
truly please you ; ibr what delight is there, or can there be, without con- 
tentment ? Now, they are not apt, they art not wont, to satisfy those who 
have most of them: Isa. It. 2, ' Wherrfore do ye spend money for that 
which is not bread? and your labour for that which satisfieth not?' If 
they would give satisfiiotion, those who have the greatest confluence of them 
would be contented. But we find it is otherwise: Eccles. iv. 8, * There is 
one alone, and there is not a second; yea, he hath neither child nor brother: 
yet is there no end of all his labour; neither is his eye satisfied with riches ; 
neither saith he. For whom do I labour, and bereave my soul of good ? ' and 
V. 10, * He that loveth silver shall not be satisfied with silver: nor he that 
loveth abundance with increase.' Will that please you that cannot content 
you, which will proTO a troublesome, restless desire of more, instead of 
satisfying ? And what is that worth that will not please you when yon 
have it ? 

Secondly f Will they make you better ? You have no real profit by them, 
unless they make you better. But when did yon see any made better by 
having more ? They debauch multitudes, and ensnare them in many foolish 
and hurdnl lusts, and fiaed, and nourish, and minister to them ; they are 
apt to clog the best, so that they move slowly in a spiritual course. They 
steal away their minds and thoo^ts from Christ and heaven, and divert or 
damp their affections to things above. All sorts are usually worse for them, 
but who is better ? If they make you no better, you will be nothing the better 
for them; and who would trouble himself about that which he shall be no- 
thing the better for ? You are careful to escape afflictions and sufferings, 
' bat if yoa were freed from them, would it be better for you ? Freedom 
from afflictions is often a grievous judgment; the souls of many sufbr often 
for want of sufferings, and sometimes are utterly undone. David tells you 
it was good for him that he had been afflicted; but where does he, or any 
of his temi>er, tell you that it was good for him he was not afflicted? How 
unreasonable is it to be careful about that that you are like to be no better 
fori Or, 
Thirdly t Will they make you happier ? Are they any part of your h^i- 



158 AOAIHST AMXIOUB GABSFUUaESS. [PhILIP. IV. 6. 

pinesB ? How can that be, when those who have most of them are most 
miserable, and they that have had least of them have been most happy ? 
If they would make yon happy, there would be reason to make them your 
care; but since your happiness is not concerned in them, why are you so 
solicitous, Ac? Freedom from afflictions is counted a happiness, and yet 
this has drowned multitudes in perdition. And how often does the Spirit 
of God (who sure best understands what these things are) declare an afflicted 
state blessed 1 James ▼. 10, 11, * Take, my brethren, the prophets, who have 
spoken in the name of the Lord, for an example of suffering affliction, and 
of patience. Behold, we count them happy which endure. Ye have hesrd 
of the patience of Job, and have seen the end of the Lord; that the Lord 
is very pitiful, and of tender mercy;* Ps. xciv. 12, ' Blessed is the man 
whom thou chastenest, O Lord, and teachest him out of thy law.' You see 
how little they tend to pleasure, profit, or happiness; and how little should 
they be in our care, which are of so little moment in these respects 1 

Fourthly^ If the ends for which persons are commonly so cuefnl for these 
things were gained, it will be worse than if they should miss them ; sueoesB 
herein will be far worse than a disappointment. And is that worthy of oor 
care, wherein a failure is better than success ? 

What are the ends which do commonly excite these cares, and which men 
are wont to propose to themselves in the careful pursuit of these thiuge? 
Why take they so much care to escape afflictions and sufferings, and to get 
so large a share of riches, power, or greatness ? Is it not ordinarily that 
they may live at ease, and hxe deliciously, or go sumptuously, and gratify 
the flesh, or be in reputation and honour, and have more than others, and 
get above them, and look upon many as under them ? And what is this (if 
we will judge truly of it) but pride, slothfulness, sensuality, and selfishness? 
And the more they have for the securing and mamtaining of these, the more 
is their guilt, and the greater their condemnation. And should any be so 
careful to make themselves more sinful, and more miserable ? Is this worth 
your care ? Oh the lamentable delusion of the world, in being so careful to 
make themselves more miserable; in troubling themselves with cares for that 
which is not only (in the issue and tendency of it) nothing worth, but much 
worse than nothing 1 You see of how little or no moment these things are, 
and so how unworthy of great care. But this is not all. 

(2.) They are of little continuance. If they were of more moment, yet if 
they were of small continuance, in reason you should not much caie for 
them. But when they are of little worth, and of little continuance too, why 
should you be so very careful about them ? But so they are; the time of 
them is both short, and, which is worse, uncertain. The things of this Hfe 
are of no more continuance to us than our life is; the most of them com- 
monly stay not so long. We see them vanish and die before us; we see an 
end of them ordinarily before our few dajrs are ended. But if we had them 
for life, what is our life ? is it not a bubble, a vapour, a shadow ? You would 
think it childishness to see one very carefbl and solicitous about a bubble, a 
thing soon raised, and presently fallen and sunk. Who but a child wonld 
concern his cares in such a thing ? Why, such a bubble is our life, and the ' 
enjoyments of life are more such ; now raised, and presently gone : James iv. 
14, * What is your life ? It is even a vapour, that appeareth for a little time, 
and then vanisheth away.' What if there be some splendour in this vapoor, 
what if it please us ? it will not do long. It is but a very short show, it is 
vanishing as soon as we begin to seek it; look on it again, and it is quite 
vanished. Such is our life ; and the enjoyments of it appear for a little time, 
and then vanish, * and the eye that saw them shall see them no more,' Job 



Philip. IV. 6.] against anxious cabefulnsss. 159 

liv. 2. What if tliis shadow keep yoa frdfai some inconyeniences ? It is but 
like the shadow of Jonah's gourd, a worm is prepared that will shortly (it 
maj be the next day) smite it» and the gonrd will wither, and the shadow 
(with the refreshment of it) will vanish. Are we sober when we tronhle 
oorselves with cares about such yaponrs and shadows, such withering, van- 
ishing things ? They are but the enjoyments of a little time ; if we have 
them DOW, they will shortly be gone ; if they please us now, they will not 
please us long; and those that most please us, usually wither soonest: Isa. 
xl. 6-8, * The voice said, Cry. And he said, What shall I cry ? All flesh 
is grass, and all the goodness thereof is as the flower of the field : the grass 
witiiereth, the flower fadeth ; because the Spirit of the Lord bloweth upon 
it: surely the people is grass. The grass withereth, the flower fadeth; but 
the word of our God shall stand for ever.' The apostle applies these expres- 
sions to riches : James i. 10, 11, * But the rich, in that he is made low : 
because as the flower of the grass he shall pass away. For the sun is no 
sooner risen with a burning heat, but it withereth the grass, and the flower 
(alleth, and the grace of the fashion of it perisheth : so also shall the rich 
man £ftde away in his ways.' The grass, or the stalk of the flower, is soon 
gone, that will be cut down or wither shortly. Oh but the flower, that 
which more pleases us, stays not so long ; that is cropped, or sheds its 
leaves sooner. All is withering, all is gone ; but usually that which we are 
most taken with is soonest gone. Oh, why should that which is of so little 
eontmuance be so much our care ? The apostle, upon this account, thought 
them scarce worth the looking on : 2 Cor. iv. 18, < While we look not at 
the things which are seen, but at the things which are not seen ; for the 
things which are seen are temporal, but the things which are not seen are 
eternal.' 

(B.) They are not only of short, but uncertain continuance. When we 
spnk of continuance, we have but a short time in them ; but if we speak of 
certainty, we have no time at all. We have no time certain, no, not a mo- 
ment, in any of the concerns of this life ; and this is reason enough why we 
should not trouble ourselves with cares about them. After all your care and 
trouble, when you look to enjoy them, the things may be gone. A tenant, 
if he have a lease of his flEurm, he may take some care of it ; but if he have 
no time at all in it, but may be turned out the next day, the next hour, he 
can see no reason, he will have no heart, to take much care of it. It is thus 
with us as to all the concerns of this life ; we have no lease of it, no time in 
them at all. The Lord of all may tarn us out of this, and the other, and all 
the next hour, the next moment. And he has left us at such uncertainties, 
on purpose that we might see reason not so much to mind, not to be so care- 
ful about them : Prov. zxiii. 6, ' Wilt thou set thine eyes upon that which 
is not ? for riches certainly make themselves wings, ^ey flee away as an 
eagle towards heaven.' You would think him an absurd man who, when he 
sees an eagle in his field, would take great care how to fence it in there, 
whenas no fence oan secure it, make it as high as he can. The eagle, when 
she list, will make use of her wings and fly away ; she will do it certainly. 
Such winged things are the enjoyments of this life, they certainly make them- 
selves wings. There is nothing so certain as our utter uncertamty of having 
them or keeping them. And is not our care lost upon that which we can 
never make sure to us for another moment ? 

Such reason we have, and so many motives, not to give way to this care- 
ftdnees. Let me, in the next place, shew you what means are useful, and 
may be effectual, with the Lord's concuirence, to expel these cares, and 
secure na against this forbidden oarefidness. 



160 AGAINST ANXIOUS GAaSFULMSSS. [PbIUP. IV. 6. 

1. Get interest in Ood, and Irast him. Study his aU-BoffidflDcy, and 
believe that he, above ail, more than all, can satisfy aU your desires, sod 
entertain all your delights, and secure yon against all fears; that there is 
in him all the good that is to be cared for in these outward things, and in- 
finitely more ; that he can communicate this good to you easily, plentifolly, 
seasonably ; that he can prevent, or divert, or remove all the evil you aie 
solicitous to avoid, or be rid of, or else can turn it .into good ; that he is 
willing to do all this. 

(1.) In general, believe the all-sufficiency of Qod, and get your interest 
therein cleared. View this well, and you may see enough thmin to ease 
your minds of these cares, and to clear yourselves from tha trouUe of them. 
Is not he sufficient for you who is sufficient for all things, for ail purposes f 
If he be, if you have enough in him, if you have more than those who have 
most in the world without him, if you have fieur more in him than the whole 
world comes to, what occasion have you to be careful about any more f 
Should he that has enoagh, abundantly enough, trouble himself with cans 
about more ? Is not Ood all-sufficient enough for you ? Dare you give way 
to a thought so dishonourable to him 9 Is he enough for thousands and 
millions of angels and glorified saints, enough for all the creatures of heaven 
and earth, and not enough for thee alone ? And when thou hast so much 
more than is enough for thee, and all the world besides, shouldst thou be 
solicitous about more still ? Should he, who has more than those who have 
most in the world without God, be still careful about earthly things ? Should 
he who has a kingdom trouble himself about an acre or a foot of hind ? Why, 
all the fields, all the lands in the greatest kingdom on earth, are not so much, 
compared with what you have in God, as a foot, an acre of land is to sach a 
kingdom. Should one who has treasure to the value of many millions, be 
careful and solicitous about a penny or a farthing ? Why, all the treasure 
on earth is of no more value than a flEurthing, compared with the treasure and 
riches you have in the all-sufficient God. Should Ahasuerus, who had an 
hundred, twenty, and seven provinces, should Alexander or Augustus, who 
had got the empire of the world, trouble their heads about a molehill, or 
perplex themselves with cares about a trifle ? Would not you think this 
notoriously absurd, and them little better than madmen ? Why, all those 
provinces, all the kingdoms of the earth, the empire of the whole world, it 
is but a trifle compared with his estate who has God for his portion. If ha 
be your possession and heritage, and yet you are perplexing yourselves with 
cores about these lesser trifles, when your eyes are opened, you will see canse 
to pass that censure upon yourselves (which the psahnist does in a like case) : 
Ps. Ixxiii. 22, * So foolish was I, and ignorant : I was as a beast before thee;* 
1 Cor. ii. 9, ' 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.' Has God prepared and laid up for >ou, as your portion, more thiin 
eye has seen, though it has seen all that the world can shew ; have you more 
than ear has heard, though it has heard much more than ^e eye has dis- 
covered ; have you more than has entered into the heart of man, mor« than 
you can think of, though you can think of more worlds than are in being ? 
Is all this yours ? And are you still carking, still caring, and are still per- 
plexing yourselves about more, when you have so much already as the whole 
earth is nothing, and less than nothing and vanity compared with it ? Sore 
you do not believe God and his all-sufficiency. If yon had &ith herein, 
and did but exercise it, your cares about earthly Uiings would vanish. Tbey 
would not stay, they would not appear, but where there is no faith, or very 
little : Luke xii. 28, * If, then, God so clothe the grass^ which is to-day in 



PfllUP. lY. 6.] AGAXMBT UTZIOUB OASBFULN^0S« 161 

the field, and to-morrow is oust into thd oven, how maoh mote will he dothe 
700, je of little faith I' More particularly believe, 

[1.] That there is all that is good in God ; that there is in him all that 
is to be cared for or regarded ; that yon may have in him all the good that 
is to be cared for in these outward things ; that there is in him infinitely 
more than these things contain or can pretend to ; that all the good which 
70a need take thoaght for, or are tempted to be thonghtfnl abont, yon may 
liave it in him, whether you have these things or no. For all tiie good 
that 18 worthy of any care in earthly things, it came from him, he con- 
veyed it into them ; and therefore it is eminently in him. And there you 
may find it still, whatever become of these outward ei^oyments ; even as 
all the light and heat that is in the air at noon-day, it comes from the sun, 
and therefore is in the sun yirtnally and eminently, and there may be found, 
if there were none in the air ; or as all the water that is in the cistern or 
pipes came from the fountain, and there you may have it, and more than 
these can contain, whether there be any in them or not. Now why should 
70a be solicitous lest you should want these things, since all that is good in 
them, and any way desirable, all that you need care for, is to be had in God, 
and more and better than in them. 

What are these things good for but to serve your necessities, or to serve 
you with conveniences and delights ? Food, and raiment, and habitation are 
necessaries ; we cannot live wi&out them, and so think it excusable to be 
careful for them. But these you may have in God, when you are not, or 
eamiot be, otherwise accommodated : Ps. zc. 1, * Lord, thou hast been our 
dwelling-plftce in all generations.* So he was when they were in the wilder- 
ness, and had neither house nor home. Here David rested better than in 
his palace : Ps. Izxi. 8, * Be thou my strong habitation, whereunto I may 
coDtinnally resort : thou hast given commandment to save me ; ^or thou art 
iny rock and my fortress.' To make use of the Lord for this purpose obliges 
him : Ps. xci. 9, 10, ' Because thou hast made the Lord which is my refrige, 
even the Most High, thy habitation, there shall no evil befall thee, neither 
shall any plague come nigh thy dwelling.' And who can dwell more safely, 
VHoe pleasantly, than he who dwelleth in the secret places of the Most High, 
and abides nnder the shadow of the Almighty ? ver. 1. And for food, he 
tells us. Mat. iv. 4, ' Man shall not live by bread abne, but by every word 
that proceedeth out of the mouth of God.' When we cannot have it, he 
can make np the want of it with a word. He can sustain life without bread, 
which in Scripture phrase includes all the necessaries of this life. He can 
nuJu these tlungs not to be needful, and order it so, that we shall need no 
more than we have. He can take away the necessity, and he that takes it 
away serves our needs better than that which does but from day to day 
supply them. If you take away my meat, God will take away my stomach, ' 
said that faithful woman. If I cannot have what I need, the Lord vnll not 
let me need it. And not to need these things is better than to have them, 
if the state of angels be better than that of frail indigent men : for that is 
the difference betwixt them and us ; we have these thmgs as needfol, they 
need them not. And as for delights, he knows not God, is utterly a stranger 
to him, who believes not there are more and sweeter to be had in him than 
in the pleasantest things on earth : Ps. iv. 6, 7, * There be many that say. 
Who will shew us any good ? Lord, lift thou np the light of Uiy counte- 
nance upon OS. Thou hast put gladness in my heart, more than in the time 
that their com and their wine increased ;' Hab. iii. 17, 18, * Although the 
fig-tree shall not blossom, neither shall fruit be in the vines : the labour of 

VOL. IX. L 



162 AOAJKBT ANXIOUS CABSFOLKSSB. [PhIUP. IV. 6. 

the olive shall fedl, and the fields stiall yield no meat ; the floek shall be eat 
off from the fold, and there shall be no herd in the stalls : yet will I rejoice 
in the Lord, I ^dll joy in the God of my salvation.' When the Tory coarse 
of natore for ordinary preservation does fail, faith can see enough in the 
all-Bofficient Ood not only to free him from perplexing cares, bnt to fill him 
with joy and glorying. 

If yon have God, yon have all that these things are good for; all that yon 
need care for, whether for necessity or delight, and so are no way concerned 
to be carefal whether they come or go. So long as he goes not, whatever 
else go, you lose nothing, bat what is still left yon in him, and may be foond 
there with wonderfal more advantage. If a man have a great stock, a rich 
bank, he will not be carefrd thongh he have bat little in his parse ; he knows 
where to have more, and enough of it, wheneTer there is occasion for it. God 
is yoar bank, your treasury, all that riches is your own. What if you 
have not mnch money about yon, not much of these outward things to 
lug along you, you know where you have enough, it is not out of your reach, 
it may be had when you have occasion ; why then arefyou so careful ? If a 
man be stored with bars of gold, or jewels of great v^ue, he is not careful 
though he have but little in small money. The things of this life are but 
like small money for present use. What if you have not much in pence, 
and such little pieces, so long as you have it in that vast and incomprehen- 
sible sum, the all-Bufficient God, the total of which is beyond account, above 
all valuation, what need you be carefal ? Will not this yield you unspeak- 
ably more when there is occasion, than many bags fiill of single pence or 
copper money ? In other cases you judge not of things by their bulk, but 
their value. Here is one thing you have (if God be yours) which is mioe 
worth than all other things together, and you may make more of it when 
there is need. It is virtually all, and comprises the good and advantage 
of whatever you care for. What, then, need you care for more ? Oh if 
you did but see it, and know it, and believe it, you would dwell far from 
carefulness. 

[2.] Believe that there is no good to be had from them without God. AH 
the cares of the world can make nothing of them, can squeeze no drop of good 
out of them, unless he let it out. For as all the good that is in them is in 
him eminently, and so you need not care for them if you have him, so all 
the good that can be expected of th^n is from him dependency, and so they 
ore not to be regarded without him. They can do you no good at all, they are 
not sufficient for it of themselves, their sufficiency for it is from him who is 
only all sufficient. Be as carefal as you will to get as much as yon can, 
and to keep it ; yet you will get just nothing, but the trouble of your care 
and turmoU ; nothing at all to be cared for unless he give it you. Now, if 
you did believe this effectually, you would not, by over-caring, provoke God 
to suspend that influence upon which all that is anything worth in than 
depends. The Lord can be as good to yon as heart can desire, even with- 
out these ; but these will be good for nothing witheut him. Meat and 
clothes, and rest, though you have more than enough, will not serve yoor 
necessities, will not keep you in health and strength, will not ease or cure 
you when you are ill. Pleasant things will not be delightful, will not so 
much as content you. Biches will not serve the end of riches, and when 
they do not serve their true end, they are far worse than well improved 
poverty : James v. 1-8, * Go to now, ye rich men, weep and howl for your 
miseries that shall come upon you. Your riches are corrupted, and yoor 
garments are moth-eaten. Your gold and silver is cankered ; and the rast 
of them shall be a witness against you, and shall eat your flesh as it were 



PhIUP. IV. 6.] AGAINST ANZIOUS OABSrnLNS08. 168 

fire.* God has snch a sfaroke in these {hings, thai the oreatares, thongh 
giTdn in abondance, will not seire their proper uses when he says they shall 
not: Mieah ti. 14, 15, 'Thon shalt eat, bat not be satisfied; and thy 
cftsting down shall be in the midst of thee ; and thoa shalt take hold, but 
shalt not deliver ; and that which then deliverest will I gite np to the 
sword. Thou shalt sow, hot thoa shalt not reap ; thoa shalt tread the 
oliyes, bat thoa shalt not anoint thee with oil ; and sweet wine, but thou 
shalt not drink wine.' Haggai i. 6, 9, ' Ye have sown mach, and bring in 
litUe ; ye eat, bat ye have not enoogh ; ye drink, bat ye are not filled with 
drink ; ye clothe yoa, bat there is none warm ; and he that eameth wages, 
earneth wages to pat it into a bag with holes,* &e. This was the issue of 
all their carefblness, when they neglected better things. They had enough 
to feed, and clothe, and make them rich, and yet they were in effect neither 
fed, nor clothed, nor enriched. God did bat blow upon it, and all the good of 
these things, aH that was to be cared for in them, vanished. If yoa did 
believe and consider this, yoa would see yourselves, your care so mach 
eoncerned for the pleasing of God, that yoa would be little careful about 
other things. 

[3.] Believe that he can commanicate the good of all these things to us, 
though tkej of themselves cannot do it. And this he is all-sufficient to do, 
either by these things or without them. There is no restraint with him to 
do it eiUier way. And tiioagh ordinarily he conveys it by these things, yet 
it is not at all difficult to him to do it without them. He can do this easUy, 
plentifully, seasonably. 

Easily. He can with the greatest ease give these outward things, or 
afford the comfort and advantage of them ; he can do it with a word, with 
the toraiDg of a hand. Let him but give the word, and it will be done : 
Ps. cilvii. 15, 'He aendeth forth his commandment upon earth, his word 
raoneth very swiftly ;' Ps. ovii. 20, ' He sent his word, and healed them, 
and delivered them finem their destructions, with the turning of a hand ;* 
Ps. civ. 28, ' That thoa givest them they gather ; thou openest thine hand, 
they are fiHed with good ;* and Ps. cxlv. 16, ' Thou openest thine hand, 
aod satisfiest the desire of every living thing.' That which the things them- 
selves cannot do, with all their abundance ; that which we cannot do, with 
all OUT carefulness (satisfy us with the good of them), he can do more easily 
than we can open our hand. If we be careful to have these things, the good of 
them, without much trouble, faith will direct as where it may be had with 
ease ; it wiM lead as to mind Gh>d, and not to mind nor be thoughtful about 
the tfaings tiienselves. 

Plm^tdfy. He can fill, he can satisfy us with the goodness of them ; 
oot with the husks, which is all we can have without him, perplex ourselves 
with what cares we will, but with that which is desirable in them : Ps. 
civ. 28, * Thoa openest thy hand, they are filled with good ;'^ Ps. Ixviii. 10, 
' ThoQ, O God, hast prepared of thy goodness for the poor.* 1 Tim. vi. 17, 
* Charge them that are rich in this world, that they be not high-minded, nor 
trust in micertain riches, but in the living God,^ who giveth us richly all 
things to ex^oy.' He can give abundance of the good where there is but a 
little of the things ; much contentment with it, much spiritaa) advantage by 
it; and upon that account, Ps^ xxxvii. 16, ^A little that a righteous man 
hath, is better than the riches el many wicked.* And it is troe in this sense, 
thongh it may look farther, when it is said, Luke i. 58, ' He haft filled the 
hungry with good things, and the rich he hath sent empty away.*^ Se sends 
them away empty of the good of riches while they have them, and fills those 
with it who have them not. He can convey the marrow to othenii aod leave 



164 AaAIMBT AHZIOUB CAUBrULNBSB. [Pbujp. IY. 6. 

I 

them nothing bat the bftro bone to gnaw on, which, how big sooTer it be 
(how bulky soever their estates are), is nothing the better, being bni a bsie 
and empty bone. If we be temptud to be carefiil for much of these things, 
which is so common as the best are in danger, this believed will help ns 
to cease from this carefulness, and to apply ourselves to him, in whose 
hands alone plenty, and all the good of it, til Uiat is to be cared for, is plenti* 
fiilly found. 

SeawnMy. When they will do ns no hurt, when they would do namost 
good, when they are most needful, most useful. We know not the season, 
we mind it not. We would have these things, and are careful to have much 
of them at a venture ; whether they will do ns good or hurt we care not, but 
to take much care to have them, sjid our fill of them, whatever be the issue ; 
as one in a fever, that will have wine, and his fill of it, though he die 
for it ; he will have his appetite, indeed his distemper, gratified ; come what 
will of it, whether it be safe or seasonable, he cares not. We consider not, 
we know not when it is safe, when it is seasonable ; but the Lord knows 
perfectly, and can give it when the season is : Ps. civ. 27, ' These wait all 
upon thee, that thou may give them their meat in his due season ; ' and 
czlv. 15, * The eyes of all wait upon thee ; and thou givest them their meat 
in due season.' Hosea vi. 8, * He shall come unto ns as the rain, as the 
latter and former rain on the earth.* He can give these, as he gives the 
first and latter rain, when it is most needful, and will be of greatest ad- 
vantage. 

This believed, would help us to eye God, and fix our minds on him, instead 
of fixing our minds on, and employing our thoughtfulness about, our outward 
concerns. This would teach us not to strain our souls with cares, in leap- 
ing greedily at the fruit which is above our reach ; and observe the hand of 
God, which only can convey it to us seasonably, when it will be good for us, 
and worth the having. 

This believed, that the Lord can give us the good of these things without 
them, will help us not to be so careful for the things themselves, for the 
good that is to [be] had by them, is all that is to be cared for in them ; and this 
ihe Lord can help us to, whether we have them or no. When yon have 
drawn all the spirit out of any herb or plant, you regard not the gross, dry, 
useless matter that is left, nor are solicitous what becomes of it. If you 
have the advantage and comfort which is expected from outward enjoyments, 
you have all the spirits of them, and this the Lord is sufficient to give ycia 
without them, yea, and to help you to as much of this in a little as in more 
of them. And this believed will help you to be indifiiarent as to the mea- 
sure of these things, not to be carefdl or solicitous whether yon have ]e«i 
or more. 

[4.] Believe that he can secure yon from whatever you are aolicitons to 
avoid, or ease you of whatever you are careful to be rid of. 

First, Losses, troubles, sufferings are wholly and uncontrollably at his 
disposing ; he can prevent them when they are afiir off and keep them so ; 
he can divert them when they are near and turn them another way ; be can 
remove them when they are upon yon, for all of this nature ih»i you are 
apt to be thoughtful about is in his hand, and all the instruments and cir- 
cumstances thereof, and he can take whatever order therein he pleases. 
You are not careful about your concerns, when they are in such hands as you 
can be confident of. Have faith in God, believe but that all is in the beet 
hands that they can possibly fall into when they are in his, and yon will see 
no occasion to be careful. If you will but give God the pre-eminenee abovs 
some creatures, and believe your afiairs are better in his hands than in thoas 



Philip. IV. 6.] against anxious oABEruunsss. ^ 165 

penoDfi that jon can be confident of, your hearts may be at rest, all is as well 
u caa be, anless it can be better than when all is at God's disposing. When 
a stone cannot move without the hand that yon can trust, you will not be 
ireful about what you may suffer by it. Y?liy, all that may trouble you 
lies as still as a stone in the highway, and cannot moye without the hand 
which you have so much cause to trust, which yon have more reason to 
trust tl^ your own : if you believe this, how can you be careful 9 If the 
rod be in the hand that Uie child can trust and be secure of, he will not be 
perplexed about it. All that can afflict you is in the han$l of God; if that 
be to be ^sted, your minds may be at ease, there is not the least occasion 
to be anxious or perplexed ; believe but that God can secure you; that may 
bosh your cares. The three faithful Jews found it enough for this purpose : 
Dan. iii. ] 6, 17» ' Our God is able to deliver us from the burning fieiy 
famaee, and he will deliver us out of thine hand, king.' This they be- 
lieved, therefore they were not careful. 

Secondly^ He can secure you from the evil of afflictions, troubles, losses ; 
if they should come upon you, he can keep the evil of them far from you : 
Job V. 19, ' He shall deliver thee in six troubles ; yea, in seven there shall 
no evil touch thee.* When you are surrounded with troubles, he can take 
order that the evil of them shall not so much as touch you, Ps. xxiii. He 
can take a course that there shall be no evil to be feared ; and where there is 
no cause of fear, there can be no occasion to be perplexed. There is 
nothing that in reason you can be careful to avoid but that which is evil ; 
believe but that God is sufficient to secure you from all the evil of troubles, 
ftnd all occasion of carefulness will vanish. The evil of them, which we are 
60 careful to avoid, is the smart, the sting, the damage, the grievance, we 
are apprehensive of; but the Lord can pull out the sting, and what need 
vou then care for the serpent ? He can keep you from any damage by them, 
and what need you care what seems lost, if there be no damage by it ? He 
can ease yon of the grievance, and why so careful to avoid tiiat which will 
not be grievous ? He can take order ^at you shall not so much as smart 
by them. He can not only mitigate the evil you are wont to be perplexed 
about, and make it tolerable,— as 1 Cor. x. 18, < God is faithful, who will 
not suffer you to be tempted above that ye are able ; but will with the 
temptation also make a way to escape, that ye may be able to bear it ; — 
bat quite take it away. He can so order it that troubles shall not be 
^oblesome to you ; that pressures shall not be heavy upon you, but go as 
lightly under them as if they weighed nothing ; that you shall not suffer by 
what others count great sufferings ; that you shall not lose anything which 
jou need care for by your losses. If the evil be gone, there is nothing left 
that you need be careful about : and the evil the Lord can easily remove. 

Thirdly, He can do you good by afflictions; not only free yon from the 
evil of them, bat make them good for you. He can render Uiem as good 
or better for you, than freedom from them of itself is or can be. Believe 
this, and you wiH count it very absurd to be careful ; it is little better than 
madness to be careful to avoid that which is good, solicitous to escape that 
which will prove best for you. God is sufficient to do this. If you lose 
much of what yon have, he can make the little that is left as good or better 
than the whole, as comfortable, as satisfying, as. advantageous, yea, and 
yourselves more serviceable thereby than, it may be, you would have been 
with mneh more. It is not the quantity but the virtue of things that is to be 
cared for ; and the Lord can convey more virtue into a little than ordinarily 
there is to be found in very much, as you find more in a little spirits than 
in a great quantity of drugs. If the Lord can give you all the virtue of 



166 AOAXMBT ANSIOUS 0ABEFULNEB8, [PhILIP. IY. 6. 

maeh in a little, what need you be so careful for much, anleas the mere 
bulk and enmber of it be to be cared for 9 

And, as in losses and wants, so in other afflictions and suffsrings, be can 
do yon more good by them than yon were like to have met witii withont 
them. He has done this ordinarily. Jacob's afflictions, which he met wilh 
in the loss of Joseph, proyed a greater advantage to him and the whole 
family than if he had never parted with him : Gen. xlv. &-7, * Now there- 
fere be not grieved, nor angry with yoorselves, that ye sold me hither : for 
God did send me before yon to preserve life : to preserve yon a posterity in 
the earth, and to save yonr lives by a great deliverance.' If Jacob's care to 
keep Joseph with him had succeeded according to his desire, he and his 
£unily might have starved : Gen. 1. 20, ' Ye thought evil against me ; but God 
meant it unto good, to briug to pass, as it is at this day, to save maeh 
people alive.' He kept the Israelites so long in the wilderness, a place of 
much trouble and afflictions to them, that he might do them good hereby. 
Dent. viii. 16, 16; he led them so long in the valley of death, as it is called, 
Jer. ii. 6, to do them good. It was better for David, when he was perse- 
cuted and hunted as a partridge upon the mountains, than when he was 
upon his throne : Ps. cxiz. 75, ' I know, Lord, that thy judgments are 
right, and that thou in faithfulneBS hast afflicted me.' He did his people 
good by their captivity, the most grievous su£fering that ever they met with, 
and the more, because it was not only the loss of their country, but the loss 
of the temple and the solemn worship of God : Jer. xziv. 5, ' Thus saith the 
Lord, Like these good figs, so will I acknowledge them that are carried 
away captive of Judah, whom I have sent out of this place into the land of 
the Chaldeans for their good.' He did them that good hereby, which 
mercies, and deliverances, and his own ordinances were not effectual before 
to do ; hereby he brought them to return unto him and acknowledge him : 
ver. 7, ' I will give them an heart to know me, that I am the Lord : and 
they shall be my people, and I will be their God : for they shall retom 
unto me with their whole heart.' 

I need not stay on particular instances ; the aposUe comprises all. Bom. 
viii. 28, * We know that all things work together for good to them that love 
God, to them who are the called according to his purpose ;' all afflicUons 
and sufferings whatsoever, for of those he is speakiug. He tells ng, how 
that which we count so evil works for good : Heb. xii. 10, < He chasteneih 
us for our profit, that we might be partakers of his holiness.' More of his 
holiness is so great a good as fisur outweighs all the evil, seeming or real, 
that is in any outward losses or sufferings whatsoever. Believe this, that 
he is sufficient to turn them into good, and it will take you off from snch 
carefulness to avoid them. What pretence can there be for perj^ezing 
yourselves with cares for the escaping of that which is good for you ? Yon 
may say. It is true, if the Lord will do this for me ; oh, but you have no 
reason to question this, for, 

[5.] He is willing, and yon have all reason to believe that he is willing 
to do all this for you ; believe that he is willing to communicate the good 
of these outward things to you, or the things themselves if they be good : 
this is all that is to be cared for. And this you may be sure of, if yon 
count the word of the faithful God sufficient assurance : Ps. zzxiv. 10, * The 
young lions do lack, and suffer hunger ; but they that seek the Lord shall not 
want any good thing ;' and Ps. Izxziv. 11, * For the Lord God is a snn and 
shield : the Lord wiU give grace and glory : no good thing will he withhold 
from them that walk uprightly ;' and Ps. Ixzxv. 12, ' The Lord shall give 
that which is good ; and our land yield her increase.' You will not, if yon 



Philip. IV. 6.] aoaimbt anxious gabbfulkbsb. 167 

be sober, be oarefnl, lest yon shoald be withont that which is not good ; you 
will not count that a want ; and if yonr wants be no other, you are assured 
of a supply : Philip. iy.» * He shall supply/ he is willing to do it richly. 
Yon are no more concerned to be carefol about this, than a child is, who 
has, and knows he has, an affectionate father, able and willing to provide 
for him. The Lord is more willing to provide herein for you than the best 
of fathers on earth. Would you desire more to free you from cares ? Sure 
it needs not. Why, but you have more. The Lord is as much more will- 
ing to do it than any earthly parents, as the love of God exceeds the affections 
of men ; as much more willing as the Father of mercies, and the God of all 
comforts, exceeds that bit of affection, that drop of love, which the narrow 
heart of an earthly parent can contain : Mat. vii. 11, * If ye then, being evil, 
know how to give good gifts unto your children, how mudi more shall your 
Father which is in heaven give good gifts to them that ask him?' As much 
more willingly does he give as heaven is above earth. Do but believe this 
effectually, and you shall be ashamed, if not astonished, at ,the absurdness 
and unreasonableness of your cares. 

And then as for afflictions, &c., he is not only able but willing to free you 
from them, or to secure you from the evil of them, which is all you need to 
care, or have any occasion to perplex yourselves about ; and not only so, 
bat to make them really good for you. All which he assures us of by many 
great and precious promises (which I must not mention now), he is willing 
to make them good ; to make them prove best for you, in ail respects, boti^ 
in point of pleasure, and profit, and honour ; all which are comprised in that 
of the apostle : 1 Pet. i. 6, 7, * Wherein ye greatly rejoice, though now for 
a season (if need be) ye are in weariness through manifold temptations ; that 
the trial of your faith, being much more precious than of gold that perisheth, 
though it b« tried with fire, might be found unto praise, and honour, and 
gioiy, at the appearing of Jesus Christ.* Here is delight wherewith you 
may greatly rqoice, even in the midst of afflictions ; here is profit, richer 
than that of gold, something much more precious and valuable ; here is 
approbation with God, the greatest honour and gloiy, both at his appearing 
hero and hereafter ; i|ad all this the issue of manifold afflictions, of fiery 
trials. But that the Lord is willing you should partake of so sweet, and rich, 
and noble advantage, he would not be willing you should suffer, no, not for a 
season. He is ready to make these not only good, but better for you than 
ootward prosperity is wont to be, or of itself can be ; and need you be so 
careful to avoid that which he will make better for yon, than the condition 
you naturally most desire, better than a prosperous and flourishing state ? Do 
ye think the apostle Paul, for all his sufferings, would have changed conditions 
with Nero, in the greatest flourish of his empire ? Or, that Moses did not 
beUeve the Lord would make afflictions better for him than all the honours, 
or riches, or pleasures, of Egypt, when, Heb. xi. 24-26, * he refused to 
be called the son of Pharaoh's daughter, choosing rather to suffer affliction 
with the people of God, than to enjoy the pleasares of sin for a season, 
esteeming the reproach of Christ greater riches than the treasures of Egypt ' ? 
The Lord is willing hereby to free yon from that which is your greatest 
evil, your sin and corruption; which is the weakness, the disease, the 
poverty, the deformity, the misery of your souls. He has declared his will 
by his promise : Isa. xxvii. 9, * By this shall the iniquity of Jacob be purged, 
and this is all the firuit, to take away his sin ;' and Isa. i. 25, * I will turn 
my hand npon thee, and purely purge away thy dross, and take away all thy 
sin ;* and willing to make you hereby partakers of that which is the greatest 
good joa are capable of on earth : that holiness, which is the health, strength, 



168 AGAZX8T AKXX0U8 0ABXF17L1IS88* [PbILIF. IY. 6. 

beMity, riohes, life and glory of the sonl, and froitfiil theran, Heb. zii.9 
2 Cor. iv. Do yon question his williDgDess here ? Why, be is more willing 
yon ehonld have so much good by afflictions than yoorselTes are. Yon are 
afraid of this sovereign receipt, becaase it tastes a little bitter ; like a foolish 
ehild, who will not take that to save his life which bites his tongoe. The 
Lord is glad to force it on us ; so mnch more ready is he to do ns good 
thereby, than we are willing to have it. Believe bat this, that he is so 
willing to make affietions so good, so exceeding good, and yon will condemn 
yoorselves of childishness in perplexing yomvelves mnch, and being so 
very thooghtfol how to avoid them. These cares woold find no place if fiuth 
were doly exercised : Ps. xlii. 11, * Why art thoa cast down, O my sool t 
and why art thou disqnieted within me ? Hope thou in God, for I shall yet 
praise him, who is the health of my conntenance, and my God ;* John xit. 1 , 
* Let not your heart be troubled; ye believe in God, believe also in me.' 

(2.) Get more submission onto God, if you would be freed from this 
carefulness. 

[1.] Gtei judgment and will more subjeeted to the mind and will €i God, 
so as to rest satisfied in that which he counts best for you. The Lord has 
assured his people that it shall go well with them, that he will dispose of 
their concerns for the best. If we did acquiesce in Uiis, and were fully saftis' 
fied with it, and will and mind rested in it, we should be at rest from onr 
cares ; we should not be farther perplexed about that which we were satis- 
fied would be ordered for the best. The Lord has given sufficient gromid 
in his word for our satisfaction herein ; and we seem to be satisfied in gene- 
ral, and can say he will make all work for the best ; and in particnlar cases, 
which are remote, and concern others, we make no doubt of it ; but when 
we are tried in cases that more particularly respect to ourselves, and which 
touch us nearly, the unsubmissiveness of our souls unto God, in these deal* 
ings which he judges fittest for us, does presently bewray itself. Oh if I 
should meet with such a loss, lose such a relation, such a comfort, such a 
considerable part of a livelihood, how could it be well with me if such and 
such an affliction should befall me, so grievous, so wounding, which strikes 
deep into the interest of ease, or profit, or credit, or comfort^ Then we fly 
off, and gainsay in paxiiculars what we seemed satisfied with in general ; 
and make that a question, which, before we came to be specially and deeply 
concerned, seemed unquestionable. Then we are ready to say (or to thmk 
at least) How can it be well with me if this should befall me ? How can 
this be for the best, which threatens to ruin, to undo me ; which eomcs 
upon me with open mouth, to swallow up my dearest comforts and concern- 
ments ? Now we cannot submit to God, and yield up our judgments to that 
which he has so often declared ; we cannot think it best, nay, we eannot 
think it good for us, though it be the dispensation of that God who has given 
us his word that all his dispensations shall be for the best. Here onr judg- 
ments rise up against the mind and judgment of God, and what he thinlu 
best and fittest for us we think worst of all ; and accordingly we are anxioss, 
and perplexed, and thoughtful, and full of cares how to prevent it, when 
such a providence approaches, or how we may remove it when it has ove^ 
taken us. Whereas, if our minds and hearts were but subdued to the mind 
and will of God, we would be satisfied with that as best which he thinks to 
be BO ; and so our cares would cease, and mind and heart would be at rest 
from the troublesome hurry of them. 

Oh labour for this quiet, humble submission unto God ; abhor that her- 
rible pride whereby we prefer our own judgments before that of infinite wis- 
dom, and advance onr own wills before that of infinite goodness. See that 



PaXUP, IV. 6.] AGAINST ANXIOUS 0ABSFULNS88. 169 

mind and heart lower to God in all his dispensations, as most vise, and 
mott good, and host of all for yon, whatever they may seem to a proud selfish 
heart, or to a partiid short-sighted mind. This yon mnst do, if yon would 
be freed from the sin and trouble of this oondemned carefulness. If we will 
presume to make oniaelves wiser than God, and to know better what is best 
for us than he, no wonder if our hearts be like the troubled sea, that cannot 
rest, if we be left to set onreeWes on several occasions upon the rack of 
this carofnlness. 

[2.] Get yonr wills snbdned to the will of God. If this were done, and 
our wills brought to a due subjection to the divine will, we should not be at 
all troubled or perplexed with cares ; for, though we observe it not, our 
ezeess of carefulness is to have our own wills in this, and the other, and 
every thing that we are solicitous about. If our own will were not in it, 
and something therein lay not cross to that, we would not be troubled with 
cares or thoughtfnlness about it. 

Why are we so careful to get much for ourselves and ours ; so thoughtful 
lest it should be lost or impaired, but because we would have a fair estate ? 
That is our will, it is fixed and stiff for it. We cannot yield to be put off 
vith a little, though it were the will of God so to order it. 

Why are we so thoughtful and solicitous for the avoiding of afflictions and 
soffdrings, or so very careful to get out of them when they are upon us, but 
because we would hve easily, and pleasantly, and prosperously ? This is 
oor will, and is so much set upon it, that it cannot yield to a low and afflicted 
condition, though it were the will of God to dispose us in it. If we did but 
submit to his will, the care and trouble would be over ; that which he wills 
for us would be welcome to us ; we should not trouble ourselves with cares, 
either to prevent it before it come, or to escape it when it is upon us. 
You may see this in Saul : it was the will of God that David should succeed 
him in the kingdom ; it was Saul's will that his own son should succeed 
him, and the crown not be removed from his family. Hence was Saul^so 
afflicted with cares, after he suspected David should have the kingdom : 
hence was he so thoughtful how to make an end of him. His cares might 
bring or increase that melancholy, which is called (as some think) an evil 
spirit, or which an evil spirit made use of, to afflict him and trouble his 
spirit, 1 Sam. xviii. 8-10. If Saul could have submitted his will to God*s, 
he had been freed from those cares, and the troubles of heart and life, which 
they brought upon him ; but Saul would have his own will, rather than 
God*B will should be done : this was the rise of his cares, and that which 
continued them during his life. 

And thus it is commonly with us in other cases ; when our carefulness is 
truly stated, the contest is betwixt God's will and ours. We may tremble 
that it should be thus, but so it is. We are careful to have our wills, with 
a neglect of God*s will, nay, many times in opposition to it. Instead of 
being earefol to have his will done on earth as it is in heaven, we are 
thoughtful how our wills may be done on earth, that we may have all that 
we wiU, and all as we will, whatever the will of God be. We would have 
his will yield to oun in this and the other, and that not to be his will which 
is so. We would have him will nothing but what we will as to our outward 
condition ; or if he will anything that we like not, which suits not our 
inclinations, we will hinder it and have it otherwise, if all our care will do it. 
Oh what horrid pride is here, what rebeDion against the sovereign wiU of 
the Most Highl How do we attempt to cross God in our cares, and trouble 
oorselvea with thonghtfrdness to have our wills, though God*s will be against 
it! Oh humble yourselves for this I Importune the Lord to give you hearts 



170 AOAZKST AinuouB OABSFUXiiniss. [Phiup. IV. 6. 

of flesh, saeh as will be tractable and easily wrought to a oomplianoe with 
the divine will, to take away Uiat stone rather than heart, which is in as 
Batnndlj, that will break rather than yield. So far as the will of God is 
acceptable to yon, so as yoora can stoop to it though it cross yon, so &r 
yoa will not be anzioos or careful. U you could submit to his will in all 
things, you would be careful for nothing. 

(8.) Live in the view of eternity. Labour to walk still in the si^t of your 
everlasting condition ; let your eye be often on it ; let your minds and 
thoughts be frequently taken up with that endless state which you must 
shortly enter on. Be still comparing your time here with that eternal c<»- 
dition that remains for you ; consider how little or nothing it is in compari- 
son, and that will help you to discover how small and inconsiderable the 
concerns of this present life are compared with those of everlastingness, and 
consequently how little to be cared for. You hare that to look after, which 
is of so much more importance than the things of this life, as far exceeds 
them, as that vast incomprehensible eternity exceeds a little moment. Oh 
believe this effectually, consider it seriously, and you will find something 
else to do than to trouble yourselves so much with cares about concerns of 
so inconsiderable a moment ! Why was the apostle no more careful about 
the things of this life, why no more troubled about them ? why no more 
thoughtful to avoid afflictions and sufferings, or to get rid of tb^m ? He 
gives you this account of it : 2 Cor. iv. 17, 18, ' For our lig^t afflietimi, 
which is but for a moment, worketh for us a far more exceeding and eternal 
weight of glory ; while we look not at the things which are seen, but at 
the things which are not seen ; for the things which are seen are temporal, 
but the things which are not seen are eternal.* His view of those eternal 
things made things of time'seem nothing to him, not fit to be the concern of 
his care, scarce worthy to be looked on. A due prospect of eternity would 
help us more to overlook the things of this life, aud to look upon ourselves,* 
our cares, as very little concerned in them. He that has his eye much fixed 
upon that, when he looks downward, will be ready to think he sees nothing. 
What are the atoms, the motes, that we see stirring about us in the light, 
to one that, with the help of an artificial glass, has been viewing the sun 
and the heavenly bodies ? The things of time are no more to those of 
eternity than these motes are to the sun or the whole heavens. Let these 
motes dance on ; what are we concerned in them, unless to keep them out 
of our eyes, out of our hearts and minds ? 

A traveller that has but a night to stay in a place, he will not be very 
solicitous about his accommodation ; he will take it as he finds it, eonsider- 
ing it is for so short time ; he must be gone the next mommg. You would 
think him little better than a madman who would take as much eaie about 
his inn as he does about his own dwelling house. Why, such is our ease in 
this world, and so we should think of it. We are strangera and pilgrims, we 
are in a journey, we are seeking a country ; our halntations are but as an 
inn, and our eigoyments as the accommodations of it; and our abode heron 
is not so much, compared with eternity, as a night's lodging. Whether they 
please us or please us not, we need not much care, since it is for so short a 
time ; we must be gone, as it were, the next morning. Ps. xlix. 12 : ' Man 
being in honour, abideth not,' f^ ^2 ^^ ^^^ ^^^ ^^7> ^ ^^^ ^^^ ^^^^ 
a night. Alas 1 what need he care whether he be in honour or not, ii^ether 
he have little or much, since it is for so little a while, since he is not to abide 
in that condition so much as a night comes to ? It is not so much in re- 
spect of everkstmgness. Be not careful about it; take it as it oomes, since 
• Qu. • our sorrows '?— Ed. 



PhUJP. IY. 6.] A0AIM8T ANXIOUS CAREFULNESS. 171 

yon most be gone out of it so yeiy soon. Woold yon think that traveller in 
his wits, who, when he is but to stay in his inn so few honrs, would bnsy 
himself to stnff his bed and pillow with thorns, so that, when he ean bnt 
rest a while at best, he may not be able to rest at all ? Thus yon do when 
yoa trouble yourselves with the cares of this life. Oar Lord Jesus expresses 
them by thorns. When you must rest no' longer, wUl you take the coarse 
not to rest a short night ? Your stay here is not so much to eternity as a 
night. Ps. xc. 2, 4, * A thousand years in thy sight are but as yesterday 
when it is past, and as a watch in the night.* If a thousand years be bat 
to eternity as a watch in the night, the space of three or four hours, and 
that passed over insensibly in sleep, what is our life, which is but so 
small a parcel of a thousand years ? The fourth part of a night is but a 
very little thing. Oh but it is not so much, it is bat as yesterday, and yes- 
terday when it is past is nothing. This life is no more expressly : Ps. 
xxxix. 5, * Thou hast made my days as an handbreadth, and mine age is 
nothing before thee; verily, every man at his best state is alt<^ether 
vanity.' If our life be as notiiing to everlastiogness, what are the concerns 
of it ? If this were believed and considered, would that be so much oar 
care, which is no more than nothing in the account of God ? 

Let those infidels trouble themselves with the cares of this life who think 
their souls shall last no longer than their life ; but you that believe you 
most live hereafter more millions of years than there are minutes in yoar 
whole life, yea, more millions of ages than there are minutes in a million 
of years, what do you think your life here is to that, of such an astonish- 
ing continuance, of an endless, an everlasting duration ? Can you con- 
ceive it to be like anything more than a moment ? And why are you so 
careful, why so much concerned about the accommodations of a moment, 
of a minute ? What if they please you or please you not ; is it any great 
matter, since it is for so short a time 7 What if Uiey be not such as you 
could wish ; will they not serve well enough for a moment ? May you not 
be indifferent how it fares with you for such a very little while ? Oh, but 
the concerns of eternity, of a condition that will never, never have an end, 
that wiU be never nearer to an end after it has lasted millions and millions 
of ages ; oh sure this should be your care» and so much your care, that 
the things of this life should have Uttie of it in comparison, little or nothing 
in comparison of them, because they' are little or nothing compared with 
them, of little or no continuance comparatively, and so of Utile or no 
eonsefuence. 

That emperor made himself ridiculous to the world, who, giving out 
that he had a design to conquer a kingdom, and taking care to raise a 
vast army, aad marching them many hundred miles, in ihe end employed 
his soldiers only to gather cockles. You declare your design to be for a 
kingdom, an everlastmg kingdom ; yon must strive, and wrestle, and com- 
bat to compass it. Here lies your business* here should your care be 
employed. If, instead of this, you turn your cares upon tiie things of 
this life, you £Edl a-gathering cockles or picking straws, instead of seeking 
that kingdom; the things of time are of no more value than straws in 
comparison of it. 



PRAY FOR EVERYTHING. 



J Jut in everything by prayer and nuppUeaiion^ with thanhtffiving, let your 
requests be made known unto God — Phu.ip. IV. 6. 

The apostle hanng forbidden the PhilippianB to be earefcd, be ehews them 
what thej ehoold do instead thereof. He shews them a better way to obtain 
what they or others are apt to be carefal abont, than all such forbidden 
carefnlness would prove. Instead of troubling yonrseWes with cares for 
anything, apply yonrselves to (Jod by prayer in everything. 

Obs. The people of God should have recourse to him by prayer in every- 
thing. 

For explication, let us inquire into the act, the extent, the manner of 
praying. What we must do, and wherein it must be done, and how we must 
do it. 

1. For the act It is prayer, expressed here by four words, ^^oetv^^ 
asking of Qod, or, as it is rendered, prayer; dtrietg, supplication; iu^a^teria^ 
praise or thanksgiving ; atrti/jMra, petitions or requests. For the opening 
of which, you know there are two principal parts of prayer, petition and 
thanksgiving, the asking of what we would have, and the due acknow- 
ledgment of what we have received. When we take notice of what the Lord 
bestows, and are affected with the riches and the freeness of his mercy therein, 
and out of an hearty sense thereof gratefully acknowledged ; this is, ivx'* 
^#<rrciy, to give him thanks, which is one chief part of pmyer, that which should 
not be omitted. When we would pray, as he requires, our requests should 
be joined, fitr iu^a^ieridg, with thanksgiving. The sense of our wants, 
pressures, sufferings, should not drown the sense of his mercy and bounty 
expressed towards us. Eagerness after more should not make us overlook 
what he has done for us already; but while we beg, we should also be thank- 
ful, having as much occasion for this as the other. 

Then for petition, the other part of prayer, that is here, alrnpMra, the 
several requests we make, or petitions we put up, and «'^tffux^) ^°^ dfiy«r;, 
denote the same. He uses more words to express the same thing, as the 
Hebrews were wont to do (whose manner of speech he much uses) to signify 
frequency or vehemency ; to mind us that we should be very much and 
often in this duty, or that our hearts should be very much in it when we are 
about it. 

We need not inquire how these two words may be distinguished ; it is 



PmUF. rV. 60 P^T FOB STXBYTBIMO. 178 

like the apostle intended no more than I ba^e expressed. Bat if we will be 
so eariooB, one of them may denote the olrject of oar prayers, ^fofftuxi is 
c^ riv eth lii;^4t a request directed to God. To whom shall we address 
oarsehes if we would be relieved, or supplied, or delivered ? Let your 
requests be made known to God, w^g 0f4y. Others may be unable or 
unwilling to help ; it may be a wickedness, or it may be to no pnrpose 
to seek to them ; but God is able and willing to relieve, he has made it your 
duty to apply yourselves to him, and to none else without him. The other 
may denote the sulrject of our prayers; itfiatg, rendered supplication, is from 
df6^Mu, to want. That which we are to request of Gtod is what we want, be 
it something which we have not, or more of that which we have, if it be 
needful for us, that which we want indeed. We may seek it of God ; it is 
both our duty and privilege to do it ; he both encourages and commands 
it. It is a principid part of prayer, to which there are so many promises, 
for which there are so many precepts, to spread our wants before God, to make 
them known to him. Not that he knows not what we want before we declare 
it, Mat vi. ; but this is the way, most for his honour and our advantage, 
to have supplies. < He will be sought unto,' Ezek. zxzvi. 87. We must seek 
him, and not formally, and as of coarse ; but as those who are sensible what 
they want, and who it is that only can relieve us, make all known to him. 

2. For the extent of it. 'In everything ;' so we must both pray and praise 
him, both make our requests, and give thanks, in everything ;«but here 
seems some difficulty, as to both, which I will endeavour to remove. 

(1.) How can it be our duty to give thanks in everything ? There are 
many cases, wherein it may be a question, whether they require thankful- 
ness ; several, which seem to call for humiliation rather than thanksgiving. 
But this in general may be determined, whatever our estate or the circum- 
stanoes of it be, so far as there is any mercy to be discerned therein, so far 
we ought to be thankful, yea, though there be mach of anger and divine dis- 
pleasure there. And thereby we may resolve the particular cases wherein 
it is questionable, whether it is our duty to be thankftil, and how it can be so. 

fl.] When we are under afflictions, are we to give thanks for personal 
f^'evanees ? Yes ; there is something in them for which we may, we onght 
to be thankful. But how ? Not for the afflictions considered in themselves, 
for so they are not joyous, but grievous. But if they be for righteousness' 
sake, then are they blessed dispensations, then they are occasions of joy, 
and so of praise, Mat. v. Then they are gifts, special favours, and so 
oblige us to thankfulness : Phil. i. 29, * Unto you it is given in the behalf of 
dmsty not only to believe on him, but also to suffer for his sake.' Yea, 
when Uiey are chastisements, and occasioned by our miscarriages, yet then 
we may and oaght to be thankful, becaase tbey are no more, not so much 
as we had deserved, and had reason to fear ; not so many, not so grievous, 
not so continued. When we lose something, had it not been for that mercy 
(which we should be thankful for) we had lost all. When we suffer in one 
partieular, we might have suffered in all, in soul, body, estate, relations, 
altogether. When it is but a rod, it might have been a scorpion ; when it 
lies but on us a while, it might have oppressed us all onr days, and made 
omr whole life a life of sorrow and affliction. But they are not so much as 
others suffer. What are our sufferings, when greatest, to those of Christ, 
though he was innocent, not, as we are, covered with guilt ? What are our 
afflictions to the sufferings of others, who are as dear to him, and have less 
provoked him 7 What to theirs, who, by the Lord's testimony, were such, 
of whom the worid was not worthy ? Heb. xi. And because they proceed 
from love, and shall have a merciful issue, if not for the grievance oi them 



174 PBAT rOB STZBTTHmO. [PfllUP. lY. 6. 

yet for the rise, and for the effects of them, so fiir as they an sanctified, 
to make yon partakers of his holiness, to hring forth the fruits of it ; so 
far as yoa have his presence, and are supported nnder them, and enabled to 
demean yoorselves under them as children, to bear them wiUi patience, sab- 
mission, the exercise of faith, hope, and other graces requisite in such a 
state ; and because, where we have one affliction, we have a thousand 
mercies. And should the sense of one, though sharp, drown all these, espe- 
cially a few of them? Some one of them is more just matter of praise and 
rejoicing, than all the afflictions in the world of sorrow and dejection. Yon 
are in troubles, but you are not in hell ; and why not there, but because his 
mercy towards you is infinite ? The Lord has taken this or that from you. 
Oh, but hath he taken his loving-kindness firom you ? Has he divorced yon 
from Christ ? Has he cut you off from hopes of glory ? Has he extinguished 
bis grace in you, or taken his Holy Spirit frt)m yon, or shut you out from 
the covenanV of grace, or separated you from his love 9 Bom. viiL 

[2.] When public judgments are inflicted, that calls for monming and 
lamentations, what place then for praise and thanksgiving ? Why, so far 
even then we are to be thankful, as the Lord remembers mercy in the midst 
of judgment. We then have occasion of thanksgiving, because he inflicts 
no more judgments, pours but out some one vial, when he might pour out 
all together; because he makes not those inflicted more grievous and intoler- 
able, moA spreading and universal, more destructive and ruining ; because 
we are secured and preserved, we escape when others fall ; because it does 
but scorch us, when it might consume us. Lam. iii. They could see occa- 
sion of thankfulness in the midst of those calamities, which had burnt their 
temple, destroyed Jerusalem, laid their country desolate, and carried the 
inhabitants into captivity ; they could discern mercy and compassions throng 
all this, and so far as this can be discerned, there is cause of thanksgiving. 

[8.] When we are under temptations. An hour of temptation is a time 
of fear and trembling, yet even then we have cause of thanksgiving. So fiur 
as the temptation prevails not ; so fiEur as we are strengthened to resist it ; so 
far as it is not too violent to be borne or withstood ; so far as we escape the 
danger ; if we do not quite escape, so far as we take warning by it, and are 
made more watchful, and stand more upon our guard, and are more humbled 
in the sense of our own weakness, and led to more dependence on the 
Lord our strength, and fear and hate that more to which we were tempted, 
and are more resolute against it. 1 Cor. x. 18, * There hath no temptation 
taken you but such as is common to man ; but God is faithful, who will not 
suffer you to be tempted above that ye are able ; but will, with the tempta- 
tion also make a way to escape, that ye may be able to bear it.* So &r as 
the Lord's faithfulness, his mindfulness of his covenant, appears in any 
temptations, whether for good or to evil, so much cause is there of thanks- 
giving. 

[4.] When we fall into sin. That is the hardest case ; yet here we ought 
to be thankful, not because we are left to sin, for that is cause of sorrow and 
deep humiliation, but because he leaves us not to sin more, as vre would 
do were it not for his gracious restraints*; because the Lord does not leave 
us, does not cast us off when we sin ; because he proceeds not more severely 
against us for sin ; because we do not die in it ; because he does not cast us 
off, and cause us to perish in the very act ; because he gives any time for 
repentance, or any heart for it. Here is matter of thankfulness, since he is 
so highly provoked by sin ; since he might so easily satisfy his just displea- 
sure in destroying us ; since he might do it with advantage to has glory, the 
gloiy of his justice, and might prevent farther provocations, and more dia- 



Philip. IV. 6.] prat fob svsbtthino. 175 

hoDoor ; or becaose he OTer-roles this desperate evil, to occasion any good ; 
or works any cnre of this deadly poison, as he can do. And thns yon see 
how we may give thanks in eveiythingi even in those wherein it is hard to 
see any occasion for thanksgiving. 

(2.) As there is some difficulty in respect of thanksgiving, so in respect 
of prayer, whether we may apply ourselves to God in everything partica- 
iarly ; and that which the text leads me to, whether we may make oar re- 
quests known to him for temporal things, the concerns of this world. With 
some, this seems questionable ; fiii v^tXfffig Sf w uwi^ ivrtXuv v^ayfjMrw, says 
Ghrysostom, make not thy address to God for small things ; injuriam magno 
Dio/acitf qui parvapetit^ parva autem sunt omnia temporalia, says Savonarola. 
But such sayings must be understood as intending a restraint only, not an 
ainolute prohibition, since by warrant from Scripture we may pray for 
what is there promised, and * godliness has the promise of this life,' 1 Tim. 
iv. 8. And these are some of the things that the text directs us to pray for. 
We are not to be careful for the things of this life, but instead thereof, make 
oar requests known in everything ; as in other things, so in these. We 
have both rule and example for this in Scripture. Our Lord Jesus directs 
U8 to pray for our daily bread ; so Jacob : Gen. xxviii. 20, * And^Jacob vowed 
a vow, saying. If God will be with me, and will keep me in this way that I 
go, and will give me bread to eat, and raiment to put on,* &c. And Agur, 
Prov. XXX. 8, * Give me neither poverty nor riches : feed me withibod con- 
venient for me.* They may be sought, but with limitation. 

[l.J Not principally ; for they are not the things that we are principally 
eoDcemed in. Mat. vi. 88. The kingdom of God, and the righteousness of 
it, things eternal and spiritual, are to be sought principally, first and most, 
above idl, more than all, as being of far greater value and consequence, of 
greater necessity and importance. We may -far better fall short of the 
things of this life, that may trouble us for a time ; but to miss the other, 
will be our miseiy for ever, and of greater value. The other are but loss 
and dung in comparison, of no considerable value ; and so we should be far 
from seeking them principally. 

[2.] Not for themselves, but in order to better things ; not to serve our- 
selves of them, but to be more serviceable by them, to do more good with 
them ; not to please our senses, but to help us the better to please the 
Lord ; not because they suit our inclinations, but to enable us to do the 
will of Gody and that work which he has set us to do. As the apostle desired 
a prosperous journey, Bom. x. 10, not for the joumey*s sake, as though he 
loved or delighted in that, but that he might have thereby an opportunity to 
do more good. To seek these things for themselves, profit for profit's sake, 
or pleasure's sake, is to seek them as God only should be sought, and so to 
idolize them. 

[8.] With submission. These things are not good for all, in every degree. 
We faiow not whether they wiU be good for us, nor what measure of Uiem 
may be best* We must not seek them peremptorily, as those that have a 
mind to have them at a veninre, but with a reserve k they may be good for 
OS ; and these must be submitted to the will and wisdom of God, who only 
knows it. lUi oomrnUtUe^ ui ti pronnt, det ; n icU obesse^ nan det* Refer it 
to him, either to bestow them if he see it good, or deny them, if he know 
they wiU not be good. The all-wise physician knows better what is good 
or hurtfol than tho distempered patient. 

We are not to seek outward things as we may seek fiaith, repentance, 
pardon, holiness, growth in grace, power against sin. These are absolutely 
necessary to our hiappiness ; it is his will his people shall have them ; he 



176 PBAY FOB SVEBYTHINO. [FbILIP. IV. 6. 

lias declared it in his word, and promised them wiihoat reeerre ; and there- 
fore so we may beg them. Bat oatward things are not absolutely neeessaiy 
to salvation ; we may be happy without them, or such a measore of them ; 
we know not bat it may hinder instead of promoting onr happiness. They 
are not promised absolutely, and therefore should not be so sought. 

Those things which tend but to our well-being in spirituals, as eomfoit, 
assurance, and highest degrees of holiness, are not to be sought bat with 
submission, much less these which tend but to our well-being in temporals. 
* Not my will but thine be done,* said our great pattern. And David herein 
shewed himself to be a man after his own heart : 2 Bam. xy. 25, * And the 
king said unto Zadok, Garry back the ark of God into the city ; if I shall 
find favour in the eyes of ihe Lord, he will bring me again, and shew me 
both it and his habitation.* He referred it wholly to the will of God, 
whether his outward condition should be prosperous or no. So moch for 
the act and the extent of it. The mode or manner of praying is, the 

8. Third particular propounded, how we must pray. Take an aoooont 
of this in these severals. 

(1.) Pray much and often. That we are enjomed, when he bids us pray 
in everything. We must pray whenever we have occasion ; and everything 
gives us occasion for some request. We have occasion to pray, from what 
coDcems our eternal state, our spiritual state, and our outward conditions, 
occasions to pray from everything. We have either wants or feara, which 
respect every state ; and therefore frequent, constant occasions to pray, and 
so we should be much and often in this duty. It is called for in the like 
expressions : Eph. vi. 18, * Praying always with all prayer and snpplieation 
in the Spirit, and watching thereunto with all perseverance, and snppliea* 
tion for all saints.* What is here implied, is there expressed, w^atuxifu^m 
t9 «-a>W xat^u, praying always whenever opportunity or occasion is offitfed ; 
this is offered frequently, continually. And so we are enjoined to continue 
in prayer : Col. iv. 2, * Continue in prayer, and watch in the same with 
thanksgiving ;* to * pray continually without ceasing,' 1 Thes. v. 17, Luke 
xviii. 1. The meaning of these expressions is not that we should do no- 
thing else but pray, that this should take up all our time, and we should be 
every moment in this employment, but that we should be much and often 
in it. We should still keep a praying temper ; we should always he dis- 
posed to it, always ready for it when occasion is offered. No employment 
should ..wear off this temper, or indispose us to this duty. As when the 
apostle says. Bom. ix. 2, < I have great heavmess, and continual 8<»row in 
my heart ;* not that the acts and expressions of his sorrow were never dis- 
continued. We know he was often rejoicing upon other occasions, but their 
sad condition had made a lasting impression of grief upon his heart, which 
he was ready and disposed to express when occasion was offered. Though 
the act of prayer be intermitted, and discontinued through other employ- 
ments, yet the disposedness to it should last ; the heart should be ready for 
it whenever there is occasion and opportunity. Such, a continual disposi- 
tion and readiness to pray, is, as we call it, an habitual praying ; and in 
this respect we may be said to rejoice always, evermore, 1 Thes. t. 16, 
Philip, iv. 4. So to pray always. 

But that is not all. As we must be always ready to pray, so we must fre- 
quently shew this readiness, this habitual frame, by praying actually ; we 
must do it every day ; it must be our daily employment, our daily sacrifice. 
As the priests might be said always to sacrifice, because they constantly 
offered sacrifice, evening and morning ; or, as Mephibosheth is said to ei^ 
meat with David continually, 2 Sam. ix. 7, because he did eat with him at 



Philip. IV. 6.] pbat fob BVSBTrHixo. 177 

his set mstls ; so we, thai we may answer these eommandB which require us 
to pray oontinnally , must have our times for prayer every day ; as they had for 
their saerifiee, and we and they had for their daily meals. 

But this is not all neither : we have many times repasts and refreshments 
besides oar set meals ; and they had many other sacrifices besides those 
oflered evening and morning, some extraordinary, and some npon particular 
oecasbiis. 80 should we, besides onr ordinary and daily addresses to €k>d, 
make onr reqaests known in an extraordinary maimer when we have extraor- 
dinary occasion, public or personaL We should apply ourselves to him at 
any time (besides those seasons which we daily observe) when we have more 
particular and special occasion. We must take all occasions to oEer our 
reqaests which the providence of God offiars us, both those that are continued 
and in course, and those that are emergent, and bring special reason for it. 
In everything, both of this and that nature, our requests must be made 
known, and so much and often, such a frequency as may be called a con- 
tinuance in prayer. 

(2.) Pray carefhlfy. Instead of being careful about other things, be care- 
ful in this. Pray caiefnlly ; take care how you perform this duty : shew this 
care about prayer in everything you pray for. Not that you should pray 
with anxiousDoss, solioitousness, perplexity, but tnat yon should not pray 
carelessly. This care in praying is expressed by watching, frequently joined 
to this duty in Scripture : Gol. iv. 2, * Continue in prayer, and watch in the 
same with thanksgiving ;* £ph. vi. 18, ' Praying always with all prayer aAd 
snpidicatbn in the Spirit, and watching thereunto with all perseverance ;* 
1 Pet. It. 7, ' Be ye sober, and watch unto prayer.' There must be dili- 
gence and care in praying. We must be watehM about it, as that which 
requires onr care. We are careful about that which keeps us waking and 
««tehfhl. Watchfulness denotes the importance of that which we watch, 
and some danger in it, and the sense of both. It is of some consequence 
that we think ourselves concerned to be watchful about. We should go 
abooi this duty as a matter of great importance. We should be sensible 
who it is with whom we have to do, of what importance it is to make an 
address to the great God, and of what importance our necessities are which 
we spread before him. If we pray with sleepy, drowsy, listless hearts, we 
alighi the great God, and slight onr own necessities, our own interest, and 
ali^t a duty wherein both the Lord and ourselves are so much concerned. 
If we go about this duty with a sleepy soul, we offer to God a dream instead 
of a real supplication ; we affiront him, and shew a wretched disregard of our 
own eoneemments, and therefore we should awake ourselves when we come 
beSore God; as Deborah, Judges v. 12, < Awake, awake, Deborah; awake, 
awake, utter a song ;' David, Ps. cviii. 2, ' Awake, psaltery and harp, I my- 
self wili awake early; ' and Ps. Ivii. 8, ' Awake up, my glory,' &c. We should 
stir up ourselves to lay hold on him ; we should rouse mind and heart, graces 
and afGaotions, that all may be stirring and active, and not shut up in a care* 
Jess, drowsy listlessness. This is to watch unto prayer, this is to be vigilant 
and earefnl about it. 

Further, it denotes danger. When we are watchful, we apprehend some 
danger, and this is signified when watchfulness in prayer is called for : Mat. 
xxri. 41, * Watch and pray, that ye enter not into temptation ;' Mark xiii. 
as, • Take heed, watch and pray ;' Luke xxi. 86, * Watch ye, therefore, and 
pray always.' There is danger, for there is temptation attends our prayers. 
There is danger lest our minds and hearts should wander from God, when 
they should be fixed on him. There is danger lest such distempers seize on, 
vox- n. ^ 



178 PBAT FOB XVSBTTHDIO. [PeXLIP. IV. 6. 

and oleare to onr souls in praying, as may turn onr prayers into sin ; so there 
is danger lest onr prayers should miscarry. We should be apprehensive of 
the da^er, and so watchful to prevent it, to avoid it. Careful and vigilint 
that we enter not into the temptation to which we are subject when we pniy ; 
watchful to espy it, that we be not surprised ; to resist it, that we be not 
overcome ; that though it attack us, it may not cany us along with it, we 
may not enter into it. Vigilant to prevent wanderings and dlstraetians, 
those loose vagaries of our vain minds and hearts into which they are apt to 
run when they should be most fixed, and have that before them which should 
wholly take them up, as Abraham watched his sacrifice ; vigilant and earefnl 
to discern and shake off inward distempers, which are wont to mix them- 
selves with our prayers, and spoil them. 

(8.) Pray earnestly. It is the property of the Hebrew tongue to express 
vehemency, by joining divers words of the same signification together. The 
apostle being a Hebrew of the Hebrews, usually follows that style ; and thai 
may be one thing intended here, by adding divers words of the like signifi- 
cation to express prayer. He would have us to pray with some vehemence 
and earnestness, as Elias did ; his vehemence in praying is so expressed, 
James v. 17, v^ffiuxjl' «^gptf>jufaro, he prayed vehemently, as Luke xxii., 
'With desire have I desired,' ue. greatly, earnestly, vehemently desired. 
Our hearts and affections in prayer should not only be roused, but extended; 
dravm out in some eameetness : not only awakened, but warmed ; there 
should be a spiritual heat and fervour in them. We should be * £Bn>ent 
in spirit' when we are thus ' serving the Lord.' Pray as the chnreh for 
Peter, Acts xii. 5, v^offtux^ txri vi);, fervent prayer was made ; the same word 
1 Pet. iv. 8, Ayd^ftv fxnvij ; and so it is said * the tribes served God/ Acts 
xxvi. 7, fir rxnvf/a, ' in fervency,' or, which is all one in effiact, with souls 
stretched to him. Prayer is dyd^Catf/^ roD vov v^hg Sthv, the ascent of the soul 
to God ; and therein the soul should stretch forth itself to the utmost to 
get near unto God. To pray lazily, siothfnily, is to pray as though we prayed 
not ; and that will have answerable returns from him, will provoke him to 
hear as though he heard not, to regard our requests as though he regarded 
them not. He that begs coldly bespeaks a denial ; may be need like an idle 
beggar ; too lazy not only to work, but to seek relief. The Lord, if he love 
you, will whip you out of such intolerable sloth. 

It is earnestness the Lord expects in prayer, such as is expressed in Scrip- 
ture by crying out of the depths, Ps. cxxx. 1, by mighty cries, Jonah iiL 
8, strong cries, Heb. v. 7, such as those of a woman in travail, Isa. xxvL 
The soul should cry, as pained with its spiritual wants, inward distempen and 
corruption, as one in anguish till delivered. 

By striving : Bom. xv. 80, ' Strive together with me in your prayers to 
God for me ;' such as wrestlers use when they put forth all their strength^ 
use all their might to prevail. 

By wrestling. So Jacob wrestled with God, Gen. xxxii. 26. And herexn 
his wrestling consisted, Hos. xii. 4, he ' wept and made supplicationa ;' be 
prayed earnestly, affectionately ; his heart melted and run. out in hia sup- 
plications. 

If we would take care to pray thus, the other carefulness wherewith we 
trouble ourselves would be neediless ; this would do our work both for the 
things of time and eternity : James v. 16, * The effectual fervent prayer of 
a righteous man availeth much.' 

(4.) Pray spiritually ; with spiritual intentions, and by the Spirit's in- 
fluence. 

[1.] With spiritual intentions. Look that your aim and end be right in 



PhiUP. rV. 6.] PRAT FOB BTXBYTHINO* 179 

ftU yoa seek. It cannot be right unless it be spiritual. Even in onr woridlj 
business onr end and design should be higher than the world. A Christian 
sfaoald not have sueh ends and designs as a natural and worldly man hath 
in his earthly afiairs. How far should we be from such ends in holy and 
spiritual employments. Our prayers will be such as our ends are, carnal, 
and selfish, and earthly, if our intentions be such ; for the form gives the 
denomination, and quid forma in naturalibm, idjinis in moralibus; what the 
form is in natural things, that the end is in moral acts. If the end in praying 
be carnal or worldly, it is a carnal and worldly prayer, no more fit to be 
offered nnto Grod than an unclean beast was to be offered in sacrifice. ' It 
is as the cutting off a dog's neck, or the pouring out of swine's blood, an 
abomination in the sight of God,' Isa. Izvi. 8, 4. When you pretend to be 
best employed, it is to be doing evil before his eyes, and to choose that in 
which he delights not : James iv. 8, ' Ye ask, and receive not, because ye 
ask amiss, that you may consume it upon your lusts.' They asked amiss, 
because th^ missed the right end. The ends we should aim at are the 
honouring of God, pleasing him, ei^oying communion with him. These we 
should principally aim at in seeking either spiritual or temporal things. If 
we seek spiritual gifts, that we may be more eminent than others, and 
accordingly respected, applauded, admired, this is to be little better than 
Simon M^s, Acts viii. 9. Such prayers may be the issue of the gall of 
bitterness. Those that are in the bond of iniquity may be enlarged in mak- 
ing such requests. If we seek more grace, higher degrees of holiness, out 
of respect to our reputation, or merely for our own ease and comfort, instead 
of seeking and worshipping God in such prayers, we do but seek ourselves. 
When we desire health, that we may live pleasantly ; or long life, that we 
may long enjoy the comforts of this world ; or plenty, that we may have 
enough to gratify the flesh, and lay out upon our pleasures ; or riches, for 
those low and conmion ends for which worldly men desire them ; or outward 
prosperity, that we may not be troubled with sufferings, grievous to flesh and 
blood ; or public deliverance, for our own safety and welfare or success, that 
we may have our wills upon these we have suffered by : this is not to pray 
spiritually. The Lord counts not such requests to be prayers, though for 
the object tbey be directed to him, and for the manner be fervent and affec- 
tionate. The Lord accounts things to be such as their end is. That which 
is an set of obedience in itself may be no better than murder in his account, 
when the end is not right ; as Jehu's killing of Ahab's chiklren ; God en- 
joined it, 2 Kings z. 80; yet he obeying only for his own ends, God will 
avenge it of him as if he had been a murderer, Hosea i. 4. So sacrifice, 
thoDgh he required it, is resented by him, as if no better than the killing of 
a man, Isa. Izvi. 8. And prayer likewise, if not for spiritual ends, instead 
of proving an acceptable sacnfice, will be counted an abomination, Prov. 
zxi. 27. 

[2. j Fnj by the Spirit's assistance ; seek it, wait for it ; do nothing that 
may eheck or restrain it, and give any impediment to it. Bely not upon 
inward abilities, or outward helps, real or pretended, so as to disengage Uiat 
blessed Spirit, ready to help his people in praying when they are sensible of 
their want of his assistance, and look up to him for it. Be not like those 
who do shut their eyes because they have spectacles, or do tie up their legs, 
if not cut them off, because they have got crutches. When you have a 
better help, do not disoblige it by preferring or confining yourselves to a 
worse. Depend upon him alone who can help yon to mi^Le requests in 
everything ; do nothing which may provoke him to withdraw or suspend his 
assistance. Look upon this alone as your sufficiency for this duty, which 



180 nuT FOK STSRTTHZMo. [Phujp. IY. 6. 

are not sufficient of onnelyee to think a good thought, much less to oier op 
a good prayer, a spiritoal sacrifice. The Lord will not hafo it offered vith 
common fire, of yonr own or others' kindling. Yon must fetch fire from 
heaven if jon would sanctify the Lord in yonr approaches. Loc^ to the 
promise, Zech. zii. 10, ' I will ponr upon the house of David, and upon the 
inhabitants of Jerusalem, the spirit of grace and supplication ; and they shall 
look upon him whom they have pierced,' &c. Prayer should not be the issue 
of models and exemplars only, no, nor of habits and qualifications within; 
but should fiow from the spirit of grace and supplication. 8o in the primi- 
tive times, they are required to pray accordingly, 9rf^vxi^60€u h mnyfutn^ 
Eph. vi. 18; iv wnufiart aylfft^ Jude, ver. 20 ; by the Spiril, by its help and 
assistance ; so that the prayer may be said to proceed from him. l^oss 
who like not to hear [of J praying by the Spirit, confess from hence, that so they 
prayed in the apostle's time ; but they would have us believe it was a mart- 
cnlous and extraordinary gift, such as was not to continue, and it is not now 
to be expected or pretended to ; but I think they mistake. By praying is 
the Spirit in these two texts cannot be meant an extraordinary gift, such u 
those of healing, prophesying, tongues, Ac. ; for not to take notice that soeh 
a gift of prayer is not mentioned amongst those that were miraenloos and 
extraordinary, where we have a particular account of them, Mark xvL, 
1 Cor. xii. 8-10, xiv. ; but this we may insist on as granted by them. Yet 
as all extraordinary gifts were not confined* upon any one person except 
the apostles, so no one extraordinary gift was bestowed upon all and eveiy 
believer ; and so that which all partaked of was no extraordinary ;^«^«^, 
grace or gift. But this for praying was bestowed upon all believers, as 
appears by the texts alleged ; for all the believing Hebrews, all that were 
sanctified, to whom Jpde wrote, ver. 1, are required thus to pray, Iv cm^um 
kyiff ; and all the converted Gentiles at Ephesus,^to whom Paul wrote, an 
exhorted to exercise this gift, Eph. vi. 18 ; and all other believers in them 
are called to do it, if the epistles be of general concernment. Now, it could 
not be Iheir duty to exercise it if they had it not, or might not have had it; 
and if they all had it, it was an ordinary gift, and continued to the chmdi 
in all ages. These precepts oblige us as much as them, and it is as mneh 
our duty to pray in or by the Spirit as it was theirs. We are still to pray 
by the assistance of the Spirit ; but how does the Spirit help us therein ? 
What assistance are we to look for? We may learn that by the apostle: 
Bom. viii. 26, *■ The Spirit helpeth our infirmities : for we know not what 
we should pray for as we ought ; but the Spirit itself maketh intereessioB 
for us with groanings which cannot be uttered.' This assistance is expressed 
by two words, especially cuHLyrtkafu^nrat^ he helps our infirmities or weak- 
nesses. * AffBtntatg^ Affhtovvrs^ Avri rw ft itdtsa ovri;, says Favorinus : weak- 
ness is from some want. We are in some want as to several things requisite 
to praying : want of judgment to discern what we should pray for ; what is 
best for us we know not, he helps that. And so want of memory : he minds 
us of what is most needftil, most seasonable, when otherwise we mig^t pass 
it over ; it is promised. So want of affection, holy and lively motions, the 
languor and sickness of the soul, the dubess, listlessness, deadness of it. 
that is, many infirmities in one. So want of expression too, which will more 
appear by the other word Mn^f^rv/p^avii, which signifies to act for one, as an 
advocate for his client. The Spirit of God advises his people, intercedes for 
them, as it were petitioning, or, as they say in our courts, moving for him. 
or drawing up his petitions or motions, dictating what he shall move for, 
and how, and in what form and words. And this is it which the apostle 
* Qu. 'conferred'?— -Bd. 



9 
PmUP. IV. 6.] PBAT FOB BmntTTBINO. 181 

deelans here ; this is the way whereby the Holy Ghost helps our infinnities 
in pnyar. Thus it is that he makes interoession for them, by dietating 
what, r/, and how, xaii dtt, in what manner, for what things, with what 
expressions ; helping them both to matter, affections, and words. Thus 
Qrottas explains the word, a man of great esteem with those who differ from 
OS herein, mt advoeatarumf in. It belongs to advocates, who dictate peti- 
tions to their clients ; and is ascribed to the Spirit of God, quia preces ad 
Deum nobis dietat, because he dictates to us the requests we offer to God. 
And so to pray in the Holy Ghost, Jude 20, is with him to pray dictanU 
Spwitu SanetOf the Spirit of God dictating, suggesting to us what and how. 
But of the Spirit's assistance in prayer, more hereafter. Let us in the 
mean time be sensible, when we are going to pray, of our great need of it» 
our insufficiency without it ; let us labour to engage it for us by all means, 
especially by depending on him for it. Let us hearken to his motions, and 
follow his dictates, and yield to what he suggests, and not grieve, nor quench 
the Spirit of grace, nor put restraints upon him, nor any way provoke him 
to witiidraw and leave us to ourselves, or to our own seeming abilities, but 
real weaknesses, our own lazy inventions and devices. When we come to 
the throne of grace, if the Spirit be not there our advocate, our plea will 
avail nothing. Our prayers cannot be spiritual without the assistance of 
the Spirit ; and unless they be spiritual, they will not be fit to be offered 
onto that God who is a Spirit, and will be worshipped in spirit and truth. 

(5^ Pray in fiuth. This is frequently called for, and made the condition 
of effectual and prevailing prayers : Mark zi. 24, ' What things soever ye 
desire, when ye pray, believe that ye receive them, and ye shall have them ;' 
James i. 16, * Ask in faith, nothing wavering ;' Mat. xxi. 22, * All things 
whatsoever ye shall ask in prayer, believing, ye shall receive.' Our whole 
life should be a life of faith, Gral. ii. 20 ; by vurtue of this, we should walk 
with God and maa too : * We walk by fiBith,' 2 Cor. v. 7 ; and should hear 
with faith, if we will hear to purpose, Heb. iv. 2 ; and so pray in &ith, if 
we would prevail. 

But what is it to pray (in &ith ? It requires particular application, a 
fidueial recumbence, or a general persuasion. 

Use. Since this is our duty, let us take notice of it, let us observe it, and 
make our requests known, and that in everything. Pray, and pray much 
and often, and pray carefolly, and pray earnestly, pray spiritually, and in 
faith ; and thus pray in everything. I might enforce this duty with many 
motiTes, but I intend not to stay on it. Mind these two. 

1. It is most honourable to God, is as much for his glory as anything we 
ean do. We can speak nothing more high and excellent, more noble and 
glorious of anything than this, that it honours God. This excels all, because 
it is the end of all. Everything is more valuable as it promotes this sove- 
reign end ; and therefore prayer is most valuable, because it most advances, 
and tends most to honour God: We can add nothing to the essential and 
abeolnte glory of God ; this is dd^a &7uinfTog xau dyoXXMciSroc, a glory which is 
infinite, to which nothing can be added. We have no way to glorify him 
bnt by declaring or acknowledging him to be glorious, giving a testimony to 
his glorious perfections and excellencies. Now, there is nothing we can do 
doee more declare the gbry of God than prayer ; nothing that acknowledges 
more of his excelleneies, and gives a clearer testimony to his glorious per- 
Ceetions. This gives him the glory of his immensity and omnipresence, 
acknowledges he is everywhere, applying ourselves to him wherever we are. 
His omniscience : acknowledges he knows the desires of our hearts, and 
nnderstands best of all what is best for us ; his power : acknowledges he 



182 FBAT FOft EYBBTTHIRO. [PhILIP. IV. 6. 

can do whatever we would have him, exceeding abnndanily above all that 
we can ask or think ; hie goodness : that he is willing to hear soch vile 
creatures, to supply, relieve, support, deliver, save to the utmost; his 
dominion : that he has right to dispose of all things as his own ; his provi- 
dence : that he rules and orders idl, good and evil, small and great ; his 
justice : that he is ready to revenge his elect that eiy ; his truth and faith- 
fulness : that he is mindful of his word and promise, the ground of aU our 
requests ; his all-sufficiency : that there is enough in him for us, to satisfy, 
enhappy whatever our condition at present happen to be ; more in him than 
in all things, since we seek to him more : Ps. 1. 28, ' Whoso offereth praise 
glorifieth me.' That which is said of one part of prayer is true of the whole, 
he that offereth praise glorifieth him. If we would honour him much, glorify 
him in everything, let us in everything make our requests known. 

2. It is most advantageous to us. 

(1.) It is an universal expedient, that will avail us in everything; the 
Lord would not direct us to use it in everything, but that there is nothing 
in which it will not stand us in stead. The advantage of other things is par- 
ticular : one is good for this, another for tlutt purpose, but prayer is good 
for all. The efficacy and advantage of it reaches as far as the Lord lets 
forth his omnipotency. Prayer can prevail for anything that the Lord will 
employ his power about. This can prevail for the supply of all wants, 
redress of all grievances, security from all fears, deliverance from all troubles, 
the satisfying of all our desires. It can prevail with that great Ghxl who 
can do whatever he will in heaven and earth, who has i^ creatures, all 
things, at his beck : Hos. xii. 8, 4, * By his strength he had power with 
God, yea, he had power over the angel, and prevailed.* That which can 
prevail with him who can do all, can do all at the second hand. This can 
prevail, not for small things only, but the greatest, not only for earth but 
heaven : Deut. iv. 29, * If thou seek the Lord thy God, thou shalt find him; 
if thou seek him with all thine heart and all thy soul.* For Christ, 
Prov. viii. 6 ; for the Spirit, Luke xi. 18 : ' How much more shall the 
Father give the Spirit to them that ask him ?* Bom. viii. 82. It can 
prevail not only for easy things, but the hardest, that which is most 
difficult, and bring relief in cases that seem most desperate, can do more 
than the whole power of nature. Prayer has wrought miracles, and if it 
do not so still, that is not because it is less powerful, but because the 
Lord thinks not fit they should be done : Joshua x. 12, 18, * Then spake 
Joshua to the Lord, in the day when the Lord delivered up the Amorites 
before the children of Israel, and he. said in the sight of Israel, Sun, 
stand thou still upon €tibeon ; and thou, moon, in the valley of Ajalon. 
And the sun stood still and Uie moon stayed,* &e. Peter was in prison, 
the king resolved to have his life ; he is secured by armed men, by iron 
gates, by chains and bolts ; his case seems desperate, his escape hope- 
less, to sense or reason impossible; but prayer is made for him, and 
this brings him out in despite of all, and conveys him out of danger throng 
a train of miracles. Acts xii. 4, 6. It is the readiest expedient, always at 
hand ; the easiest and shortest way, and the surest ; never fails, is never in 
vain. 

(2.) It is a ready way, always at hand ; you need never be to seek for 
this, as you may be for other means of supply and relief. All others may be 
out of your power, above your reach, but you need not be at a loss for this, 
which is instar omniumf and will stand you instead of all else. In such a 
destitute condition you may pray ; when you are without riches, without 
liberty, without strength, without healtiii without friends ; when yoo can 



PhUJP. IV. 6.] FBAT FOB XYVITTHDia. 188 

neither help yotmelyes nor others can help yon ; yet then yon may pray, 
and 80 engage the Lord to help yon. When yon are in the depths, sxa^ 
below the xeacti of other relief, then yon may pray: Ps. czzz. 1, ' Oat of 
the depths have I cried nnto thee, O Lord I' When yon are environed with 
ealamitiee, so straitly hesieged by them as no snpply, no relief, can get in 
to yon, then you may relieve yonrselyes by prayer, as David did in such a 
case : Pa. cxvi. 8, 4, * The sorrows of death compassed me, and the pains 
of hell got hold npon me ; I fonnd trouble and sorrow. Then called I upon 
the name of the Lord : O Lord, I beseech thee, deliver my soul I' Or if yon 
were in as forlorn a condition, as Jonah in the whale's belly, where neither 
he nor any creature else could afford any help, yet then you might pray, as 
be did, Jonah ii. 1, 2, 7, 10. He that can pray needs never be at a loss, 
however the world goes. He has the key in kis hand which can open 
all the treasures of heaven, and let him in to all the riches of the goodness 
of an all-sufficient God. The violence of men may take estates from you, 
but they cannot take away the spirit of grace and supplication ; they may 
shut out friends from you, but they cannot shut you out from access to God 
by prayer ; they may bereave you of liberty, but not of liberty to pray; they 
may cast you into prison, but there you may be as much enlarged as any- 
where ; they may take from you public opportunities, but you may pray in 
private, in secret; they may watch your months, but your hearts may pray; 
you may be too weak to work, to follow your callings, but scarce too weak 
to pray ; not able to go abroad for help, but then yon may go to God with 
your requests. You may be too weak to speak, to move your lips, but then 
jour hearts may move, and therein lies the heart and soul of prayer, 2 Kings 
XX. 1, 2, Isa. xxzviii. Prayer is an expedient ready at aU times, on all 
occasions, to bring you in what supply and relief you need. 

(8.) It is a short and easy way : no more but ask and have, seek and 
find. Mat. vii. 7. There may be difficulty and trouble in other ways of 
relief, but what show of either in this ? Could your hearts desire an easier 
vay to compass what you desire, than by making your requests known ? 
Jehoshaphat's enemies were like to prove too hard for him ; he could not 
levy an army sufficient to deal yrifh them, but he could lift up his eyes to 
God and pray, and that did his work ; a few words prevailed against a huge 
amy : 2 Chron. xx. 12, < O our God, wilt thou not judge them ? For we 
have no might against this great company that cometii against us, neither 
know we what to do ; but our eyes are upon thee.* When you know not 
what to do, when you can do nothing, do but pray, which you may easily 
do, and the rest shall be done to your hand. So it was to him, ver. 17, 28. 
The poor woman in the Gospel, Uiat had taken a eostly and tedious way for 
relief, Mark v. 26, 26, she applies but herself to Christ, and without further 
trouble or expense, her grievance is removed, ver. 29; so. Mat. xvii. 15, 16, 
IB, 21, thai which notiiing else can effect may be thus done with ease. 
When Naaman liked not the prophet's way for his relief, what say his ser- 
▼ants to him ? 2 Kings v. 18, * If the prophet had bid thee do some great 
thing, wouldst thou not have done it ? How much rather, then, when he 
saith to thee. Wash and be clean V If the Lord had bid us do something 
difficult and troublesome to get our wants supplied, our fears scattered, our 
grievances redressed, would we not have done it 7 How much more when 
he bids us but make our requests known ? You have not money at com- 
mand, yon can make no friends, you can get no interest in great persons, 
you can raise no armies ; these are too hard for you. Oh, but can you 
pray? Is that too hard for you ? Why, this that you may so easily do will 
do more for you than all the other can do. This can do all for you that 



184 pm4T FOB xvsmTTBno* [Philip. IV. 6. 

yoQ need desire, and may nai this be done with ease 9 The Lord does not 
reqnire yon should eonsmne your bodies or waste your streogth in praying; 
put but up your petitions, let bat yoar hearts go along with it, yon need not 
tronble yoarselves to write it, no, nor to express it in wordi, whan yoar 
weakness will not afford expressions. The L(»d hears the langaage of the 
heart, and knows onr meaning when we cannot ntter it ; Bom. m. 27, 
* He that searcheth the hearts knoweth what is the mind of the spirit.* Oh 
what an easy way has the Lord opened nnto ns for an nniyersal supply ud 
relief to as in all oases ! How inexcnsable shall we be if we walk not in it ! 
(4.) It is a sure way, an expedient that never fiiils, €i sooh efficacy that 
it was never nsed in vain : Isa. xlv. 19, ' I said not nnto the seed of Jacob, 
Seek ye me in vain;' Ps. xxii. 4, 5, ^Onr fathers tmsted in thee, they 
tmsted, and thon didst deliver them. They cried nnto thee, and were deli- 
vered ;' Ps. ix. 10, < Thon hast not forsaken them that seek thee,' He has 
never been wanting to them that seek him ; he will never disappoint them, 
never suffer them to seek him in vain. Your labour and pains may be in 
vain ; yonr designs and projects, your care and thooghtfdhiess, yonr endea- 
vonrs for yourselves, and otiiers' for you, may be in vain. Bat your prayeiB, 
if prayers indeed, will never be in vain. Oh, where will yoa meet wUh an 
expedient that will never fail ? Such an admirable engine is prayer, never 
nsed in vain. The disciples fished all night and caught nothing, John 
xxi. 8 ; but ihej never prayed a night, or an hour, and catehed nothing. 
This net is never spread in vain, we may be confidant (^ it, 1 John. v. 
14, 16. We have all the assurance of it that can be desired, the vaiy beat 
security that heaven and earth can afford, the word of the trae and futhliil 
God, his truth and ftuthfnlness engaged for it, who is truth and fiuthfinl- 
ness itself, and that in many great and precious promises. Martha says to 
Jesus, John xi. 22, 'Whatsoever thon wilt ask of God, he will give it 
thee.' He has vouchsafed to give us the like confidence aa to whtiarBr 
we shall ask, John xv. 7, ' If ye abide in me, ye shall ask what ye wiH, 
and it shall be done unto you.* John xvi. 28, and Mat vii. 7, te. Prajer 
will either be answered or rewarded ; it will either procore the thing ve 
desire, or something as good, or s<»nething better. If it bo not retained 
on those you pray for, it will be returned with a blessing upon youxsehee, 
Ps. XXXV. 18. 



GOD'S END IN SENDING CALAMITIES AND 
AFFLICTIONS ON HIS PEOPLE. 



By this there/ore shall the iniquity of Jacob be purged ; an^ this is all the 
frmt to take away his sin, — Isaiah XXYII. 9. 

In the fonner pari of this chapter, the Lord hy the prophet expresseth his 
wrath and severity agunst his people, enemies* and oppressors, and his 
mercy and &Tonr to his people : that in terrible threatenings ; this in gra- 
cious promises, both repeated in yariety of ezpressioos again and again. 

He begins with the former, ver. 1, where he threatens to do severe and 
teriihle exeootion upon the oppressors of his people, under the notion of 
leriathan and the dngon, or the whale in the sea, t. e. npon the greatest 
tnd most potent of them ; those whose power seems irresistible, who 
deronr all before them, as the whales do the smaller fish ; upon them alto- 
gether, nniting their forees and complicating their interests. Leviathan a 
Txb oddere^ copulare ; signifying an addition of many creatures united in one. 

Ver. 2. Hare is his favour to his people, he would make them like a 
▼ineyaid of red wine ; bring them into a flourishing, a fruitful condition. 
They should bring forth the best and most acceptable fruit, red wine being 
the best and strongest wine in that country. Their state should be matter 
of praise and joy ; nng. 

Far. 8. Under the notion of water, he promises whatever was requisite to 
aake it flourish and fructify. There should be no drought to hinder its 
thriving ; * water it every moment' Nor should anything violently break, 
or priioly creep in to hurt it : ' I the Lord will keep it ;' he doth and will 
do it * lu^ snd day ;' * every moment ' of both. 

Ver. 4. ' Fniy is not in me ' towards my vineyard ; my people having 
humbled themadves, and reformed what was a provocation to me, I am at 
pesee with them. But if there be briers and thorns in my vineyard, where 
there should be nothing but the choicest vines, such as bring forth pricks 
instead of grapes ; tear, and rend, and wound, instead of bringing forth fruit 
acceptable to Qod and man ; such as are both barren themselves and pester 
the vineyard^ and hinder it from being fruitful : these I will consume and 
bum up together. 

Ver, 5. Bo wiU I proceed against those that are as briers and thorns in 
* Qii.* people*! enemies *?^£n. 



186 god's KMD Qi BENDING GALAMITIS8 [LUL XXVII. 9. 

my vineyard, those that are as hurtful plants, or fraitfol'*' weeds, unless they 
take the course to make peace with me ; unless they lay hold of my ann, 
ready to destroy them, and apply themselves to me in ways and means th&t 
may pacify me. 

Ver. 6. He adds another promise ofestahlishing and multiplying his people, 
and making them fruitful of a multitude of converts and plenty of fruit. 

Ver. 7. Whereas it might be objected, that the Lord seems to have no 
such peculiar favour for his people, since he doth so severely judge and 
chastise them ; it is here shewed that there is a vast difference betwixt his 
proceedings against them and others ; he does not smite and destroy them 
as he does his and their enemies. And the difference is more punctually 
declared in the two next verses. 

Ver. 8. He corrects them in measure, his love moderates bis displeasore. 
When it shooteth forth, or when he casts them forth as disobedient chiidien, 
he doth not cast them off or utterly reject them. 

When he debates with them by judgments, he remembers mercy, which 
considers their relations and their weakness, and favourably proportions 
their sufferings accordingly. 

When the most boisterous wind, as is the east wind, is raised, which 
might scatter and utterly dissipate them, he allays ^it so as it does bat &n 
and winnow them. 

Another difference is in the text. The Lord has quite another end in 
chastening his people and judging their enemies ; he proceeds against these 
with an intent to destroy them ; against his people with a design to poige 
and refine them. * By this,* &o. 

So that here we have the end and use of the chastenings and affliction 
wherewith the Lord exercises his people, viz., the purging of Uieir iniquity and 
taking away their sin. And the instance here is, in tb^t which was the capital 
crime of Israel and Judah, the uin to which they were before the captivity 
most addicted, viz., idoh^try, worshipping false gods, or the true God other- 
wise than he had appointed. ' When he maketh,* &e. ; when the altars 
erected for sacrifices in the high places shall be utterly demolished, the 
stones of them beaten as small as chalk, or limestones to make lime or paiget 
of; tiie groves also and images cut down and demolished. The end and irm\ 
of the Lord's judging and chastening them, was the destroying of idoktry, the 
instruments and monuments of it : under the chief sin, comprising the net. 
Obs. The end of those calamities and afflictions which befall the people of 
God, is to purge out their iniquity and to take away their sins ; their 
troubles and sufferings are to purify their hearts and to reform their lives. 
That which is aimed at in the sad dispensations they are exercised with, is 
mortification and reformation ; the removing of sin, of all sorts thereof, both 
sin and iniquity, from all parts, both heart and life. 

Nothing is more evident in Scripture than this truth, and it is most fr^ 
quently declared. We shall instance in some few places for many : Isa. I 
25, 1 will turn my afflicting and reforming hand upon them, and by the 
calamities inflicted will destroy those that are incurable, and refine the rest 
both from more gross and more specious evils, both dross and tin. 1 Cor* 
xi. 82, Ye are chastened of the Lord, that those sins which are the cause 
for which the Lord condemns the world, may be removed, and so your eoa- 
demnation prevented. 

Hence it is that outward calamities and afflictions sxe expressed by a firs 
and a furnace, such as cure used for the refining of metals, and the oonsomiag 
or separating of that dross which doth debase them. Isa. zlviii. 10, His 
• Qu. * unfruitful ' ?— Bn. 



ISUL XXVII. 9.J AND AIVLIGTIONa ON HIS PEOPLE. 1^7 

people being not yet suffieienUy refined, he had made choice of a farnace of 
affliction farther to purge them more thoroughly ; Isa. iv. 4, the filth, i.e. 
sin, which made them filthy and loathsome in the sight of God ; and blood, 
t. tf. all manner of defilement and pollution. Ezek. xvi. 6, Hos. yi. 8, 'By 
the spirit of judgment,' ». e. by judgments inflicted on them ; * By the spirit 
of burning,' t. e. by the fire of affliction, which, as the fire of a finer, bums 
up and wastes the baser parts of the purer metal ; and sometimes they are 
expressed by a wind or a fan, whose end and use is to cleanse the floor, and 
separate the wheat from the chaff, yer. 8 and Mat. iii. 12. 

This is it which is more or less aimed at in all sorts of sufferings, not 
only in those which are for correction, but also in those that are for trial 
or for righteousness' sake. 

1. Those that are for correction called vai^tou ; the proper end of these 
afflictions is the amendment of the afflicted. The Lord makes his children 
smart for sin, tiiat they may be afraid of it, and no more venture on it. He 
lets them M into trouble, or lets calamities fall on them, that they may fall 
no more into sin ; this is evident by the texts fore-quoted. The Lord aims 
at this, not only in the execution, but in the threatening of chastisements : 
Rev. iii. 19, ' Be zealous,' be no more lukewarm. That was the sin for 
which he threatens to chastise Laodicea : ' And repent,' i. e. reform, and 
abandon those evils which provoke me to severe proceedings. He intends 
this in shewing and shaking the rod. 

2. Those that are for trial, called doxi/uuxtf/ai. Their principal end ma^ 
be for to try the truth or strength of grace; to discover or prove our 
fiuth, love, patience, sincerity, constancy ; but that it is the only end, ap- 
pears not. The mortifying of sin and taldng away iniquity may be intended 
in this also. We find both these expressed together in Scripture, as jointly 
intended in afflictions and sufferings. Those that are to try and prove the 
people of Qod, are also to purge and refine them, Dan. xi. 85 ; shall fall into 
calamities, brought on that people by Antiochus, specified ver. 88 ; and this 
not only to try them, but to purge them and cleanse them; so chap. xii. 10, 
and Zech, xiii. 8, 9. Not only to try them, as gold is tried by the fire, 
whether it be the precious metal it is taken for, but to refine them as silver 
is refined, which is put into the fire, and continued there till the dross be 
wasted or wrought out of it. 

8. Those that are for righteousness* sake, called ituyftoi, persecutions. 
That which moves wicked men to persecute them may be their righteousness, 
while that which the Lord aims at in leaving them to persecution, may be 
the taking away their sin. Those sufferings which befell the believing 
Hebrews were trials, and are called chastenings ; yet were inflicted by their 
perseeutors for their profession of Christ, and faithfulness to him ; but that 
which Qod intended therein was what a &ther aims at, or should do, in 
eorreeting his child, Heb. xii. 6-7. Ad hoc corripU, ut emendet, says 
Cyprian, lib. iv. epist. 4, when he is giving account for what sins persecu- 
tion befell them in his times, and what design the Lord had therein, vaptda- 
mtu itaqus ut mermnur, Ac. The Lord corrects his children by the hand of 
persecutors, that he may reform and amend them, that by this their iniquity 
may be purged. 

For the further confirmation of this truth, 

1. Li general it is evident in Scripture, that the Lord aims at the good of 
his people in afflicting them ; and intends to do them good by whatever cala- 
mities befall them : Bom. viii, 28, « All things,' afflictions and sufferings 
especially ; for it is spoken with a particular respect to them. This was the 
Lord's design in all trials, calamities, and sad dispensations, wherewith the 



1B8 god's B9X) zir sbhdino galamitibs [Isa« XXYIL 9. 

• 
children of Isnel wore ezeroifled in the wilderness, Dent. Tiii. 16, 16, Jer. 
xnv. 5. Thai complication of calamities which beM the Jews in the cap- 
tivity, was designed and ordered for the good of the fiuthfol. They lost 
their estates, all being a prey to the soldiers ; their relations, many of them 
&lling by the sword ; their liberty, being prisoners and captives ; their eomi* 
tiy, being carried into a strange land ; yea, the ordinances of worship, the 
temple being destroyed; yet all these dreadfnl losses were for their gooL 

Now, which way each evils may prove good to the people of God, we may 
learn by that of David, Ps. cxix. 67, 71. Before he was afflicted, he was i 
transgressor, he took liberty to leave God*8 way ; but by his afflictiCDS he 
was taught to keep it; he had learned thereby not to transgress. 

Indeed, we cannot well imagine how afflictions should possibly do m 
good, if they did not help ns against sin ; for this is it which withholds good 
tilings from ns, both spiritual and temporal, or hinders them from being 
good. Holiness (upon which spiritual and eternal mercies depend) cumot 
thrive, but as sin declines ; and temporal blessings can scarce be blessingi) 
unless we be helped against sin ; the more ontwa^ ei\joy ments we have, tiie 
more snares, if sin be not mortified and avoided. 

2. The Lord, in afflicting his people, proceeds not as a judge, but u a 
Father. A judge punishes offenders, because justice must be done^ the law 
must be satisfied; others must be deterred from breaking the laws, and 
many times, by the death^of the delinquent, so as to leave no place for hii 
reformation. 

But a fitther corrects his child that he may make him better, that he may 
offend no more ; not because he would shew himself just, but because be is 
affectionate, and would have that avoided, which might impair his affsetion, 
or hinder the course of his love and delight. And under this notion doth 
the Lord represent himself, when he chastises his people : Prov. iii. 11, 12, 
' He corrects whom he loves ;' and because he will love, he chastens ; that 
sin which is displeasing and hateful to him, may be avoided ; and so hii 
people may continue &e children of his love and delight. By afflieto, 
therefore, would he have their iniquity purged ; he would have this to be the 
fruit of it. 

8. This appears by the nature and properties of an end in three paitiea- 
hirs, which we may apply to the Lord, according to our imperfect way, eon- 
ceiving of him, as he gives us leave, after the manner of men. 

(1.) That is an end which sets the agent a-work, and excites him to aei 
FinU movet efficientem ad agendum. The purging and refining of his people 
is assigned in Scripture as the motive or reason why the Lord takes ^ 
course, Jer. ix. 7, and Essek. zviii. 80-82. Therefore will he judge them, 
that they may turn from their trani^(ressions, and cast than away. 

(2.) The end gives measure to the means ; media msnturam et mtdm 
o/cdpiunt exfine^ Arist. Pol. i. cap. vi. Means are used in such measure and 
degree as will be sufficient to effect the end, and no more, nor otherwiee. 
The Lord afflicts his people in such measure and manner as may be effec- 
tual to purge their iniquity, Ac., ver. 8. As a physician proportions what 
he administers according to the nature of his patient's distemper, and the 
quality of the humour that is to be purged ; such ingredients, so much of 
them, and no more than he judges stufficient for the cure ; so doth the 
Lord, as it were, exactly weigh and measure what afflictions, and what pro- 
portion and degree thereof, may serve to mortify sin, and reclaim his people 
from it. 

If less will serve, he * stirs not op all his wrath,' Ps. kxviii. 88, and hj« 
a restraint upon the wrath of men too, Ps. Ixxvi. 10, cxxxviii. 7. 



ISA. XXVII* 9.] MXD AVFLIOTIONS OH BIS FBOPLE. 189 

If less will not serve the torn, he lets out more ; if a gentle fire will 
not refine them, he heats the inniace, Jer. ix. 7, makes it hotter, and melts 
them. 

(8.) When the end is attained, there is no more need, no more nse of the 
means. The Lord, when the iniquity of his people is purged, will no more 
chasten and afflict them for that end and purpose, Isa. z. 12. When he has 
sufficiently chastised his people, so as the end for which he chastened them 
18 tccomplished, he will make no more use of oppressors to afflict them. 
When his children submit, and give ground to hope they will offond no 
more, the rod shall be burned. The Assyrian, called his rod, yer. 5, shall be 
80 d^t with, ver. 16, 17. When his people are sufficiently humbled and 
refonned,"* there shall be no more yokes nor burdens, ver. 27. 

Use, For exhortation ; to advise in the fear of God, to comply with his 
end in ju^ing and afflicting us. The Lord hath been judging his people 
many years ; he hath made his power known, even the power of his wrath 
in judging us. He hath followed us year after year with terrible judgments. 
He hath reyealed his wrath from heaven against our apostasies and rebel" 
lions, by sword, by plague, by fire, yea, and by fiunine too ; and such a 
iiunine as expresses more wrath than any of the rest : those ruining us only 
in our ontwwrd concernments, but this threatening ruin to our souls ; and is 
the more grievous judgment, because the generality are less sensible of the 
clanger and grievousness of it. He has given the sword a commission to eat 
flesh and dnnk blood ; and, as if the wrath of man had been too little, he 
has armed the powers of heayen against us, and sent destroying angels to 
make havoc amongst us, and to cut down thousands and ten thousands in 
city and country. And after all these instruments of wrath, as if they had 
not done enough, he himself has appeared against us in a posture yet more 
dreadful ; we have seen him march against us, and pass through us as a con- 
snming fire, devouring our strength, our riches, our glory; laying all our 
pleasant things desolate, and making such terrible devastations, as may 
strike every one that sees, or hears, or that thinks of it, with horror and 
trembling. 

Now, what is the Lord's end in all this ? Why, if he have mercy for the 
nation, and design not our utter ruin, by this should our iniquity be purged ; 
and this should be the fruit of all, to tike away our sin. 

Nay, he hai been judging professors amongst us ; he has been visiting his 
own people, not in such a way as he visits those with whom he is well 
pleased ; they have seen the day of a severe visitation ; they have had their 
share in the public calamities, and a great share thereof has been the por- 
tion of many ; they haye not escaped the displeasure of God, and the wratb 
of man has been more bent against them than others. Those that observe 
the Lord in the way of his judgments, cannot but take notice that many of 
them have seemed more particularly pointed at those who profess him. 

And besides our share (whateyer it has been) in national sufferings, he 
has been visiting us with more particular and personal chastisements. He 
has been breaking us with great breaches ; his hand has made breaches, not 
only in our congregations, but breaches in our families ; sad breaches in our 
dear reUtivee ; great breaches in some of our estates ; large breaches in our 
Ll>6rQes, our soul liberties. He has broken us with breach upon breach, 
Job xri. 14 ; and some of us may say, our breach is great like the sea, who 
can heal us? 

And after all that is come upon us, shall we vripe our mouths, and say. We 
are innocent, we have not so much offended him as others, we have not so 
highly prowled him ? Shall we justify ourselves, and condemn the Lord's 



100 god's end m sbndino cuAMxnmB [Iba. axyil 9. 

proeeediifgB agamst ae ? Shall we think he bas no con tro ve rsy withus, nben 
he is pleading it so severely ? Shall we say he is at peaoe with us, when he 
has been contending with as, and is so to this day ? When we see for ill 
this his anger is not turned away, but his hand is stretched oat still, shall 
we imagine he is well pleased with as, when his displeasore is so evideiitij 
revealed from heaven against as ? 

no, &r be this from ns. Sarely this nation has highly provided God; 
sarely his people have provoked bun. The provocations of his sons and 
daoghters are not small, if they be not greater than those of others. The 
hand, the rod of God speaks this ; the many, the sharp rods wherewith he 
has corrected as, speak this aload, if oar consciences be silent or asle^. 

This being oar case, the trnth before as shews as what is oar great dotj 
at this day, the daty of the nation, the dnty of the people of Gk>d espeeiaUj. 
Thoagh oUiers will not see when God's hand is stretched oat, what it points ait, 
yet they shoald see. Thoagh others will not regard, yet they should lay it 
to heart, and apply their minds, and consciences, and souls to it. 

The end of idl that is befallen us is the purging of our iniqaity ; and what 
does the Lord expect from us, but to comply with this end, in mortifying am, 
and cleansing our heart and life from it ? Those sins especially, for a»i bj 
which we have suffered, this is it which the word, which the providence of 
God now calls us to, and hath made it so much our duty, as I know Dot 
whether anything else can be more, or be so much the duty of all sorts at 
this day. 

If, after all that has come upon us for our onfiaitialneee nnder the means 
of grace, when the axe has been laid to the root, again and again, and we 
have been so often in apparent danger of being cut down, or of being left 
desolate of the means by which our souls should live, we still continue banen ; 

If, after all, &c., for our worldliness, we will stiU so highly esteem earthly 
things, and affect them, and pursue them as worldlings do, and seek them 
for such ends, and convert them to such uses, as the custom is ; 

For our neglect of holiness in the power of life, and exercise and growth 
of it, we will still content ourselves with a slothful, easy, cheap, froitless 
profession of it, and be more indifferent whether we have more or less of 
it than we are to outward things, and much better content with a little holi- 
ness, than with a little of the world, and less concerned whether oar souls 
thrive or no, than whether we thrive in our earthly affairs ; 

If, after aU, &c., for our pride, folly and vanity, we will stiU be more vk 
this way ; 

If, after all, &c. for our contentions, divisions, decay, and loss of brotherly 
love, we will not seek union with, nor express love to one another, in lesser 
differences, bat live in open contradiction to so many express precepts of the 
gospel, and let envy, strife, bitterness, wrath, malice or ill-will, and evil- 
speakmg continue, and continue in these, and such like, the apparent works 
of the flesh ; 

If, when the Lord has laid any of us aside for unserviceableneas, Ac., we 
labour not for a more serviceable temper ; 

If, after we have lost such mercies, opportunities, advantages, by our no- 
thankfulness, murmuring, repining ; the dread of having our carcases fill 
in the wilderness, bring us not to an effectual sense of our sin ; 

If we still remain proud, selfish, carnal, unprofitable, unmortified, unre- 
fined : if we continue under the guilt of these, and other sins, for which the 
Lord has been contending with us ; — 

Our guilt will be exceeding great, and our danger such as I cannot easily 
express. Let me endeavour it in some particular, which may serve as mo- 



ISA. XXYn. 0.] AKB AVFUOTIONa ON HIS PEOPLE.' 191 

tiyes to enforce this duty of eompljiiig ^th the Lord's end, in afflicting and 
bringing calamities npon ns. 

1. Otherwise oar calamities are like to continue ; the Lord may wear out 
this generation in his displeasnre ; he may cause onr carcases to fall in the 
wilderness, and swear in his wrath that we shall never enter into his rest. 
Bo he did with the Israelites, when what befell them in the wilderness did 
not purge their iniquity. We shall shew ourselves hereby to be such as 
they were, ' a people that err in our hearts, and have not known his ways,' 
Pb. xct. 10, 11 — ^the ways that he leads us to by afflictions, nor the way 
that would lead us out of them speedily and comfortably. This will move 
the Lord to come to that severe resolution, * I will deliver you no more ;' 
for this was it which brought him to that resolution against the Israelites, when 
neither former deliverances, nor present oppressions, took away their sin, 
Judges X. 11-18, Isa. ix. 12, 18. If our transgressions and iniquities be 
npon us, we may pine away in them, Ezek. xxxiii. 10, and languish under fears, 
restraints, distractions, calamities, all our days. Thus we may make our 
condition desperate, and deliverance hopeless ; and propagate our miseries 
to our posterity, and leave them the sad heirs of what our sin has brought 
npon us. 

There is no way of mercy out of trouble, but by leaving the sin which 
hronght us into it; no ordinary way, &c., Isa. iz. 12, 18. 

2. This may increase the affliction upon you, add more weight, and put 
more sting into it ; this may strengthen your bonds, and make your yokes 
heavier, and less tolerable. Whenas your fears and troubles are but by 
fits, and with some intermission, this may raise them to, and fix them in, a 
eoDtinued paroxysm. 

If less y/nU. not serve to purge your iniquity, you may expect a larger dose, 
that which will prove more bitter, and in ^e working, may make you sick 
at heart Those that have but lost one or two dear relatives may be be- 
reaved of ally and left to weep for their children, so as not to be comforted, 
because they are not. 

Those that have but seen the flame at a distance, or been but frightened, 
or a little scorched with it, may have it kindle, and break forth round about 
them. 

Those that have but lost part of their estates, if this take not away their 
sin, may be stripped of aU, stripped naked, as some have been, and set as 
in the day that they were bom, and made as a wilderness ; as the Lord in 
hke case threatens, Hosea ii. 8. 

Those that have but been threatened by the sons of violence, or a little 
disturbed, may be given up into their hands, or delivered up to their will ; 
and not only see, but fiael, the paws of those lions which before they did but 
fear. 

Those that have but been straitened as to spiritual provision, and only not 
fed with the hand they desired, may have no hand at all left to feed them. 

It is the Lord's ordinary method, when a gentler fire will not purge and 
refine, to make the furnace hotter. 

8. This may multiply your afflictions, and make them come in upon you 
ss waves and billows in a storm, so as you may have cause to complain with 
the prophet, Ps. xlii. 7, the depths above and the depths below, the displea- 
sure of €h)d and the wrath of men, may correspond to pour out themselves 
upon yon as it were waterspouts ; as though they called one upon another, 
and did conspire as it were to overwhelm you. If one will not be effectual 
to purge your iniquity, God may try another and another; yea, seven times 
more, and it may be all at once. You see what the Lord threat^is. Lev. 



192 aOD*s BND IN sBNDiNa oAiiAxmss [SEk» XXyn. 9. 

xxvi. 18, 21, 28, 24, 27, 28. The stnbboro cluld, that wiU not yield to hia 
fiither^s will when he is correcting him, must expect to be acoaiged again and 
again; he cannot escape many lashes. Yon know your heavenly Father's 
mil in chastising ypn is to poige yonr iniqnity and take away your sin, to 
quicken you to a more vigoroas proceeding in a coarse of mortification. Now, 
since you know his will, if yon do it not, yon leave nothing for yourselves bat 
a fearful expectation of many stripes, of multiplied afflictions and calamities. 

4. This may bring more grievous evils upon you than any you have yet 
met with, outward calamities. The little filler of what this inoorrigibleness 
will bring upon you, may be heavier and more intolerable than the loins of 
all you have yet suffered. You have been chastised with whips ; but if this 
do not take away your sin, beware lest the Lord do not make use of seorpiona. 
You are warned of this by the advice that Christ gives to one who had been 
under a great affliction, John v. 14. Those that will sin more must sofbr 
more, whatever they have sufiered already. How grievous soever that seems 
to be which is past, if it purge not thine iniquity, there is something worse 
yet to come. 

Why, you may say. Is there any worse judgment than the sword ? Is 
there anything more dreadful than such a plague as has been destroying us? 
Is there anything more terrible than such a4E[re as was consuming us ? Oar 
hearts tremble within us, and horror surprises us, when we do bat think of 
the woes that are past ; can there be anything worse yet to come ? Indeed, 
there would be no fear of it, if by these our iniquity had been purged ; bat 
if these have no such effect upon us, we are in danger to know by experienee 
that the Lord's treasures of wrath are not yet exhausted, there is but a little 
thereof iu comparison yet spent upon us ; the vials of his indignation ars 
not yet emptied ; we have but yet had a taste thereof; the worst of all, the 
dregs, are at the bottom, and ^ese we expect will be poured out upon us if 
our sin continue. Oh that we could with fear and trembling kboor to pre- 
vent it, by complying with the Lord's end in what is come upon ub already, 
so that by this our iniquity may be purged I 

5. The Lord may give you over, and refuse to correct any more. You aze 
in danger of this if the Lord find that former corrections are in vain, and in 
vain they are if they attain not their end; and their end they cannot obtain 
if they do not take away your sin. 

It seems a condition acceptable to flesh and blood to be without afflictions 
and sufferings ; but to those who judge of things as they are indeed, and as 
the Scripture represents them, for the Lord to refuse to afflict when afflic- 
tions are needful, signifies one of the highest d^prees of divine wrath, and is 
a more dreadful judgment than any of those outward calamities which the 
Lord calls his sore judgments ; sword, famine, pestilence, fire, speak not 
more indignation in God than this. 

When a man gives over a stubborn child, afker all correction has done no 
good upon him, and says, I will whip him no more, I see it is in vain, all 
that I have done is to no purpose, there is no hopes of reclaiming him, let 
him go on and take his course ; ihe condition of that child is more sad and 
hunentable than of such a one as his father corrects most severely: 'As 
many as I love, I rebuke and chasten,' Bev. iii. What affection has he for 
those whom he will not rebuke? &c. : * Blessed is the man,' Ac., Ps. xeiv. 
12, 18. Their condition seems cursed whom he will not chastise, Heb. xii. 
7, 8. If they be his children whom he thus forbears, yet he deals not with 
them as his own children, he has not at this time, in these ciroumstaaces, 
so much favour for them, but as the children of stiangers whom a man will 
not trouble himself to correct. 



lai. IXVn. 9.] AXD iWLioTioire on his psopls. 193 

Wnea the Lord is expresBing the highest indignation, he doth it in 
tfaresieniDg to judge and punish those no more against whom his wrath is 
Imdled, Isa. i. 5, Hoe. iy. 14-17. 

6. Ha may leave yon to spintaal judgments. This usually is the issue 
of not improving outward calamities, and is the dreadful consequence of the 
Lord's forbearing to inflict. Outward alBictions are his rods, but these are 
bis swords ; and when upon incorrigibleness under those, he takes up these, 
his wnth is raised to the height. Formerly he fell upon their outward con- 
cemmentsy which are less considerable, now he falls upon their souls ; the 
iron eaters into their souls, and the more dangerously and mortally because 
ioseosibly. That wrath begins here which will bum to the bottom of hell. 
Wben he gives stubborn souk up to blindness of mind, hardness of heart, 
Mutdness of conscience, vile affections and lusts, and a reprobate sense, oh 
^ese are the first-born of the second death* No greater severity, short of 
bell, than in the inflicting of these. 
Yea, but does he inflict these upon any that belong to him ? 
An$. The not improving of other afflictions may provoke the Lord to leave 
his ehildren to spiritual judgments, and to some measure and degrees of these 
now mentioned, and to others also more wofiod than any outward calamities. 
This may provoke the Lord to bring upon his people a famine of the word, 
as he threatens, after other judgments had been ineffectual, Amos viii. 11- 
18. Not a seareiiy, but a fiunme, and that more dreadful than a flunine of 
breed and a thirst for water, so that they shall run to and fro, ^t, and the 
vx^am and young man shall fiunt and swoon for thirst 

2. Or if the word and ordinances be continued, this may provoke him to 
deny his presence and eoncnrrence, to withdraw his Spirit, and withhold his 
infloences, npon which the power and efficacy of them depends ; so that the 
itaff of bread shall be broken while it is in their hands, and the ordinances 
become dry Iweasts, so that they can suck nothing but wind out of them 
viiieh are appointed for spiritual nourishment, Isa. Ixv. 8, 4. Oh what a 
eone would yon think it, if all you eat or drink should neither strengthen, 
nomish, nor refresh yoal But this is worse, it is a curse upon spiritual 
blessings. 

8. (%r this may provoke him to leave you to backslidings, and inward 
decays and dedinings, and to smite your souls with a spiritual consumption ; 
BO that mward strength shall waste away, grace shall wither, and holiness 
ba&g the head like a blasted flower. Ton tUnk a consumption of the body 
vone, though lesf sensible, than the stone or gout. What, then, is a soul- 
coDsomption 7 You think poverty, or the loss of an estate, a great affliction ; 
oh, hot to grow poor unto Ood, to have your spiritual substance wasted, and 
joor heav^y treasure consumed, that is a more terrible stroke to those who 
ue tan^t of Christ to pass a true judgment of things. 

4. This may provoke him to give you up in some degrees to your hearts' 
hisls; to foil into some gross sin, said wallow in it, as Solomon into folse 
worship and sensuality ; or, which I foar is too ordinary, and the sad case 
of too many amongst us, to indulge themselves in such sins as are less 
reproachlnl amongst profossoiB : habitual lukewarmness in serving the Lend ; 
iodifierency as to their spiritual and heavenly interests; loose, careless, un- 
vatckfol waQdng tolerated; selfishness, unservioeableness in their places, 
iensualness, and flesh-ploafling, and worldliness, sinking deep and sticking 
ast in the mire and clay of it 

To be left to these evik is a more grievous judgment than to be given up 
the hands of our enemies, or to be Idt to fly before them, which yet seemed 
MS tolenJde to David than a destroying pestilence. 
VOL. n. X 



194 O0D*B END IN SBNDINa OALAMZTnS (iSA. XXYEL 9. 

6. Or this may provoke him to give them ap to some hndnesa of heart, 
and searednesB of coDScience, in some degree ; so that though their sin be 
often reproved, and the danger thereof discovered, yet reproofs make no im- 
pression, eonviotion will not fasten. If it be a way they are fastened to by 
affection or interest, they will not believe it is a sin, or snch a sin as thej 
need be severe against ; especiaUy if they can get some fig-leaves to hide its 
shame, some pretences to excuse its sinfolness. If they can bat believe it 
will not damn them, say what yon oan against it, it will not prevaiL Snch 
stiffness against convictions of sin, and the like nntractableness as to dnfy, 
is the symptom of an insensible conscience and an hardened heart ; and to 
be given up to it is a spiritaal judgment of a dreadful importance. 

6. Or this may provoke him to send a spirit of delasiony which may lesd 
yon oat of the way of trath, and sedace to relinqaish part of thai £uth 
which shoald be earnestly contended for by the saints ; or to give yon 19 
to a spirit of wantonness and ansobriety, so as to disrelish those wholesome 
practical traths, and that teaching which tends most to the promoting of 
the power of godliness in heart and life, and woald lead yon np to h^ier 
degrees of holiness, self-denial, mortification, eracifiedness to the world, 
and all spiritaal fraitfolness ; and to dote upon trifling qaestionsy frivolous 
opinions, vain imaginations, the niceties of this or that way and p»- 
suasion, empty notions, strains of fimey, which make neither mind, nor 
heart, nor life better. This is a kind of spiritaal frenzy, a deliriam, 1 
soal-dotage ; and yoa count not only a furious, but a trifling, heoxy to 
be a lamentable distemper in nature, much more lamentable in a spiritual 
deliration. 

7. Or he may be provoked hereby to send a spirit of terror. When o&er 
scourges will not serve the turn, he may wound the conscience. Job vi. 4, 
and give vou those wounds that are intolerable, Prov. zviiL 14. He may 
kindle a hell in your souls, and set that worm a-gnawing there which ii 
some of the torture of hell itself. He may make you Mct^or-mmabUn^ terror 
round about, a terror to yourselves, a terror to others, while himsdf is a 
terror to you. Wherever you look for comfort, ease, relief, yoa may be dis- 
appointed : Ps. Ixxvii. 8, ' I remembered God, and was troubled.* Tbe 
thoughts and remembrance of God, of Christ, of heaven, of the promises, in- 
stead of relieving you, may add to your trouble and tortore. All the sjniogB 
of comfort may run nothing but waters of Marah; the bitterness of deatii 
may be in them. The Lord's loving-kindness is better than life, Ps. Ldii. S; 
to be bereaved of the sense of it is tiierefore worse than death. Oh what is 
it then to be under the terrors of the Lord I 

Oh, if the terrors of the Lord be dreadful to you, take heed yoa be not 
found under the gailt of not improving more tolerable afflictions. Take heed 
you continue not under this guilt. You are in the highway to spiritaal judg- 
ments, if outward calamities do not take away your sin. It is the Lord's 
method to proceed higher and higher in the demonstrations of his anger, and 
to let out more wrath (as he doth in these jadgmeiits), when leastt significa- 
tions of his displeasure are not effectual. 

7. This is the way to be rejected of the Lord ; for tiiose that are not his 
to be r^ected wholly, for those that are his to be in part rejected, Jer. vii. 

28, 29. Those that receive not correction, i.e. who yidd not to what b 
required and intended in correction, their case is to be bitterly lamented ; 
such being rejected of the Lord as the generation of his wrath. 80 Jar. vi. 

29, 80. All the means the Lord has used for the refining of this people are 
in vain, all his labour is lost. Though he has blown up the fire in the fur- 
nace to such an heat as the bellows tliemselves are burnt by it, though the 



ISA. XXVII. 9.] Ain> AFFUOXIONS ON BIS FEOPLSL 195 

lead (used Ubiea, as now qaioksilver is used, in the fibing of silver, to melt it 
more easily, and with less waste) be qmte oonsttmed^ yet the foander melteth 
in Tab ; idl is to no purpose. The wicked things^ or, as in the Hebrew, 
wickedxMMses, are not removed from them. Befase silver shall they be 
called, soeh as will not pass, but will be rejected in payment The Lord 
hath rejected them as dross, not silver, or tl^t which has too mach dross in 
it to be eorrent. ^ 

Though he will not utterly reject those that belong to him, yet if they be 
not r^ned by ^eir afflictions^ he may deal with them as if he utterly rejected 
them. Bb may proceed against them as against those whom he utterly 
rejects, so as no eye may be able to see any difference ; as in the captivity, 
to which this rejectii^ refers, no di&renoe was to be seen between those 
that were better and those thai were worst. 

Though they lose not the relation of children, yet he may treat them as 
though they were not his children, as though he were not their Father ; 
nay, as though he were an enemy, Isa» Ixiii. 10, Jer. xxx. 14, 15. Because 
their inignities ware increased, when by their afflictions they should have 
been taken away, though he do not disinherit them, yet may he leave them 
vithoQt hopes of inh^ting ; so thai it may be all one as to their apprehen- 
uoDB, as if they were disii^rited ; nothii^ may be left them, in their own 
sense, but a fearful expectation of judgment. 

8. This provokes the Lord to brixig destruction. This endangers your 
rain, the ruin of your country, the ruin of yourselves. This exposes to 
national desolation, or personal destruction, Isa. i. 5; and the issue of 
revolts after smiting, ver. 7. As ten^oral judgments, when not improved, 
end in spiritaal, so spiritual judgments end in ruin, Isa.tvi. 9-11, Zeph. 
iii. 7, 8. He that learns not ri^teousness by public judgments, so as to 
be thereby more refined and mortified, he doth his part to bring utter ruin 
opoQ the place and country where he lives. This desolation of it, when it 
comes, may be charged upon him. Those that should stand in the gap, and 
make up the hedge, do hereby make the breach wider, and pull away that 
which might put a stop to the current of ruining wrath. If this land perish, 
those that might have saved it, by complying with God's end in judging us, 
have flestroyed it, by not improving judgments for this end. Aiid it is no 
wonder thai those whose hand makes way for destroying judgments, whoever 
they be, do perish by them. Even those that have interest in God may be 
ruined and cut off by this sin, and may perish for it. Those that reform 
not themselves and their families, when they have real admonitions from 
heaven to do it, may have Eli's doom, thou^ they have special relation to 
God, as Eli had. Those that are of the Lord's planting, and by ttie hand 
of affliction have been lopped and pruned, and yet continue barren, or have 
wild grapes found in their branches, the Lord, when he lays the axe to the 
root of the tree, may cut them down as well as others ; they may fall by 
this sin. And it is not noore comfortable to die for righteousness* sake than 
it is dreadful to die in and for sin. And though the Lord may rescue their 
souls from everlasting miseries, when they fall by the stroke of temporal 
wrath (as some c^ the Corinthians fell, 1 Cor. xi.), yet will they be saved so 
as by fire, and escape the wrath to come very narrowly, even as firebrandi 
plucked out of the fire. 

Oh then, if yon would not plunge yourselves into this misery, look thai 
by this your iniquity be purged, otherwise there is great danger of the Lord's 
high displeasure, and the severesi acts and expressions of it. But this is 
not all, though this be terrible. There is danger also of great and heinoua 
guilt. It is a crime of an high provocation^ not to be mortified and refined 



196 O0D*B END IN BEKBIMO CALAHITIES [ffi^. XXYII. 9. 

by ealamitiM and afflioiions, whether eommon or personal $ thafe is mneh to 
aggravate it, and render it exceeding fiinfol. 

(1.) It is a dooble disobedience. The Lord calls npon yon by his word 
to porge oat and pat away sin. When this is not effectaal, he sammoDB 
yoa to do it by judgments and afi9iotions. He calls for it both by his word 
and by hk rod. He requires it by a word, that yoa may see, Jer. iL 81 ; 
and ^y a rod, that yon may hear, Micah vi. 9. To yield neither to one 
nor the other is to add disobedience to disobedience. Not to comply with 
his word, clearly discovering this to be yoor dnty, and frequently uiging it 
on you, is heinous disobedience. But to stand out against it, when it is 
enforced with the rod, is plain rebellion. If a prince enjoin a subject to do 
this or that, and he refuse, that is a disobedience that will not easily escape 
without some mark of his displeasure. But if hereupon he raise a force, 
and begirt the house or castle of such a subject, and threaten to bfttter or 
storm it unless he yield, to stand out in that case will be rebellion. 80 it 
is in this. Here is one provocation added to another, and the latter worse 
than the former, Zeph. iii. 2. Not obeyed, and which is more, and doubles 
the guilt by an addition of something worse, ' she received not correction.* 

(2.) It is a strange boldness and impudence not to put away sin, not to 
cease from it, when the Lord is smiting for it, and declaring his displeasure 
against it by real rebukes; such are branded in Scripture as those that know 
no shame, Zeph. iii. 5. How does that appear ? Why, the Lord warned 
them by judgments, ver. 6, yet they received not instruction, bat still 
corrupted their doings, ver. 7. And as those that have a whore*s fore- 
head, Jer. iii. 8, because she was not brought by the chastisement men- 
tioned to put away her sin, therefore, says he, * thou hast a whoie*s ion- 
head,* &c. 

What impudence would you judge it for a servant, who has been beaten 
for his &ults, to tell his master, while the rod is in his hand, he will not 
leave it, he will do it again. While you do not purge your hearts, 'and 
reform your ways, alter chastenings for this purpose, you tell the Lord, while 
the rod is upon or over you, yon will not be mortified or refined. This is 
the language of your hearts and ways. 

(8.) It is madness, spiritual foUy with a witness. As if one who has 
drunk poison, should spill the antidote that should secure him from the 
mortal danger thereof, instead of vomiting up that which so endangors him, 
yea, and should be ready to swallow down more, when that alreadj taken 
is still working in his bowels. Sin is worse to the soul than poison to the 
body. Not to receive correction is to refcwe the antidote, and so to lei tise 
poison work on, yea, to heighten the mortal danger of it by new additions. 
It argues stupendous foolishness, and such as is inveterate, and almost past 
cure, if the rod will not cure it, Prov. xxii. 16. If the rod will not fetch it 
oat, it is fast bound up indeed. The bond of this fdly and iniquity is 
exceeding strong, little hopes anything will break it if the hand of God upon 
his chil^en do it not. It is desperate and incorrigible folly, that will not 
be removed by severe handling, Prov. xxvii. 22. 

(4.) It argues great hardness and obduration, and signifies he is venr 
much hardened in those evils for which the Lord corrects him, when h» 
chastising hand does not conquer and prevail against them, Jer. v. 8. It is 
for those who have made their faces harder than a rock, not to receive cor- 
rection, but to refuse to return when the Lord has been striking and con- 
suming them ; it is a sign not only of natural, but contracted hardness. 
Such was that stigmatised in Ahaz, 2 Chron. zzviii. 22, * This is that king 
Ahaz.* Here is a hardened wretch indeed, here is a signal sostanos c^ 



ISA. XXVn.^.J AND AFFLICTIONS ON HIS PKOPLS. 197 

obdnniion io am more in or after distress. It is some stiffiiess not to yield 
to the wordy Zeoh. vii. 11, 12, even this makes way for great wrath. Oh 
bat to stand out against the hand of God too, not to be pliable nor tractable, 
when we have been under the mighty hand of God, this speaks obdoration 
with a witness. If that be as the adamant, this is harder than a rock or 
flint, the issne more dreadful. 

(5.) It argues much affisction, a heart greatly in love with it, when he will 
not IcMve it, whatever it cost him ; when the smart of one scourge after 
another will not make him leave his hold of it; when the rod, though in the 
hand of God, will not drive him from it ; when he cleaves to its breasts, 
thoogh there be wormwood upon them, and the Lord has embittered it by 
afflictions ; when he will not quit its embraces though plague sores be upon 
it, and the marks of divine displeasure are plainly visible. 

That love to sin is so far from being mortified, that it is predominant and 
greater than the fear of any other evil, when he will endanger the loss of 
relations, liberty, estate, life, yea, the iavour of God and the pledges of it, 
gospel, and ordinances, and his presence in them ; when he will run all 
hazards rather than quit it ; expose himself to temporal calamities or spiri- 
tual judgznents, yea, run upon destruction itself rather than leave it. 

(6.) It is brutishness, worse than that of the horse and mule ; for these 
yon may restrain from mischief by bit and bridle ; you may hedge up their 
way with th(»ms, and keep them within compass. £ut those that are not morti- 
fied, reformed, by afflictions, they brei^ through the hedge, though of thorns, 
as afflictions are called, Hos. ii. 6. 

When Balaam*s ass saw the augel of the Lord standing in the way, and 
his sword drawn in his hand, she turned aside out of the way, and would not 
be forced into it, Num. zxii. 28, What brutishness is it to venture on in a 
way when the Lord stands to stop it, as it were, with a sword in his hand ; 
yea, after ye have been wounded by it, and felt the weight and sharpness of it ! 

Hence, those who are not reduced and reformed by afflictions, are expressed 
io Scripture by dromedaries, wild asses, Jer. ii. 28, 24 ; untamed heifers, 
Hos. iv. 16 ; bullocks unaccustomed to the yoke, Jer. xxxi. 18. 

(7.) It argues great pride ; a heart lifting up itself against God ; not only 
pride in carriage towards men, but in deportment towards th« Most High. 
When the soul is truly humbled, it yields, submits, to whatsoever the Lord 
would have him leave, or whatsoever the Lord will have him do. Acts ix. 6 ; 
and in this pliableness to the will of God, doth the nature of true evangelical 
hnmiliatlon most consist. 

But pride is in its exaltation yet unbroken, when it will not leave that 
temper, those ways, and designs, and actions that the Lord would have him 
leave ; when he does not yield, submit, and stoop to the divine will herein, 
though the Lord himself has been laying weight upon him* All (he Lord s 
dispensations have not yet humbled him; he is yet stout against the 
Ahnigh^ ; nor is pride hid from his eyes, till he be withdrawn from his pur- 
pose. Job zxziii. 17. ,. , . 

(8.) It Is contempt of God, and aigues that there is no fear, or httie fear, 
of God in the heart ; for when should the fear of God shew itself, but when 
the Lord is angry, and appears terrible ? And how should it appear, if not 
in leaving that which has provoked God to anger, and at which he has been 
actually expressing hunself displeased ? Not to leave sin, when the Lord 
has been judging you for it. is in eflTeot to say, I will take my own course, 
let the Lord do what he will, let him do what he can with me for it The 
Lord reads and hears such language in your hearts and ways, when toey are 
not refined and reformed by judgments and chastenings. This is to despise 



198 aoD*B END m sendino oalamitieb [I«a. XXYII. 9. 

th€ chastenixigB of the Lord, and to make nothing of his seveilty ; to slight 
the Lord lumself, when he will least endure it ; when he is exeenting jndg- 
ment» and expects yon shoold submit and stoop to his will with fear and 
trembling. 

(9.) This is to afiront God, and ran cross to his design, imd defest his 
end, in these proceedings. If a person observe not exadij the lettor of a 
law, yet if he satisfy the end and design of it, he will be in equity excused ; 
bnt a pnnctnal observance of the words, if the end of the kw be crossed, 
will leave him it transgressor. Bnt if yon be not more mortified and refined 
by afflictions, yon ran cross, both to the plain words of God, and to his 
design in these dispensations, and affront him every way, walk as ccHitniy 
to the great God as may be. 

(10.) It argues the person is incurable, and the ease hopeless, for tiiis is 
one of the last remedies ; and when the last fails, nothing more is to be 
hoped for. Food and sleep are the first means for the support of health 
and life, but when these will not serve, we use physic ; bnt if physie also be 
ineffectual, the case is desperate. The word and ordinances should purge 
and mortify us, and take away our sin ; bnt if these do it not, the Lord 
makes use of his afflictions and sharp dispensations, these are his physic ; 
but if these feil too, which is the last remedy, what hope is there then left? 

You see by these particulars our danger ; how dreadfiil it is for those that 
have been exercised with public judgments, or personal chastenings, not to 
be purged or refined thereby. If sin, so great a sin ; if the wrath of God in 
such expressions of it be not feared, it is to those who are past fear. Make 
it appear that you are far fi*om such a desperato distompor, by complying 
with the Lord's end in what has be&Uen us. Make that your great busi- 
ness, which the Lord has made so, by improving what has come upon us, so 
as this may be the effect, to take away sin. 

There is another consideration by which I would enforce this great duty, 
and that is the advantage we shall reap by complying with the Lord's eitd 
in bringing afflictions and calamities upon us ; and, 

1. llie putting away our sin, and the pux^g our iniquity, is in itself so 
great an advantage, that this alone, duly considered, may be sufficient to 
lead us to a full and cheerful compliance to the will of God herein. For what 
is sin ? It is our poverty ; it is the sickness and languor of our souls ; it is 
a noisome and a pestilent disease ; it is lameness, and blindness, and im- 
potoncy ; it is a monstrous and loathsome deformity ; it is a dungeon, with 
fettors and vermin ; in a word, it is misery. It is really as great an evil to 
our souls as these are to our bodies. It is so represented in the word of 
trath. It is all these, it is more, it is worse than all these ; and what an 
advantage would it be to be rid of such a horrid, a hideous evil as this. 

It is the worst" poverty, that which makes yon poor towards God, poor 
and naked in his sight, in his account, who sure can best judge what is 
riches and what is poverty. He counto them miserably deluded who think 
they are rich, while their iniquity continues, and judges them po<» and 
naked, however their goods be increased, if their sin be not done away ; so 
Christ, of Laodicea, because of her lukewarmness, that one ein, Ber. iiL 
Now what an advantage would a poor man count it, to be freed from this 
poverty and nakedness I This you may gain by putting away your sins ; 
you are fireed from the most wretohed poverty. 

Sm is the soul's sickness, a mortal disease which has been the death of 
millions and millions; a noisome and destructive disease; a leprosy, a 
plague, a cancer, a gangrene. In Scripture language it is no better, it is 
worse. The purging of your iniquity is the pux^g out of such a pestilent 



ISA. XX Vn. 9.] AHD AFTLXOnONS ON BIS PEOPLE* 199 

Immoor, the freeing of yea from such a loathsome and dangerous disease ; 
and wonld yon not count it a happiness to be raised from such a sickness, to 
be rid of snch a leprosy : a great Advantage to be cored of the plagae, the 
pkgne of the heart, a sool gangrene ? 

If yonr child, or a dear relatiye, were blind, or lame, or dumb, or other- 
wise unpotent ; if he were frantic, or lunatic, or a natural fool, what would 
yon giye to have them freed from such a misery ? The case is your own ; 
sin is worse than these to your souls, if you will believe the report of the 
Holy Ghost concerning it in Scripture. It makes you lame, blind, impo- 
tent ; it is the most stupid foolishness, the highest frenzy and madness, only 
yon may be cured at an easier rate : do but put away your sin, and the cure 
is wrought, the work is done, your soul is made whole. Thus you may be 
freed from the most ugly and monstrous deformity, that which makes you 
loathsome and ugly in the sight of God, which he (in whose love and del^ht 
yonr sonls are infinitely concerned) doUi not only hate but abhor. 

Thus may you be freed from the most miserable restraint, the most dis- 
mal and nasty dungeon ; tiius may you shake off your fetters, and be rid of 
the vilest vermin ; only by quitting your iniquity, and putting away your 
sin. Do but this, and so &r as it is done you are discharged of all misery 
and wretchedness. 

Oh, if our souls and consciences, if our fiunilies or congregations, if our 
raligionB or eivil assemblies, if our country, if the world were but purged of 
iniquity, which pesters, troubles, disorders, confounds all, what a happy 
change wonld there be ! Men wonld be like angels, who are now, for want 
of this, like brutes or devils ; earth wonld be like heaven, which is now, 
throngh sin, the unhappiest region in the world next to hell ; our commerce 
in the world would be a communion with €h>d, while now we converse toge- 
ther as foola or sharks, as foxes or tigers, either over-reaching, or vexing, or 
preying one upon another. Oh, if on^dliness, and unrighteousness, and unso- 
briety were put away, there would be a new heaven and a new earth ; there 
wonld be a new, a happy face of things everywhere ; there would be a face of 
heaven, of the peace and order and happiness of heaven, upon our souls and 
consciences,' upon our families, upon our assemblies, upon our country, upon 
the world. Alas, that the world will not be persuaded to be so happy upon 
so easy terms 1 But shall those who profess ^emselves children of* light, 
shall the people of God be guilty of such madness and cruelty to themselves 
and others ? Shall nothing, no, not the hand, no, not the rod of God, lead 
them, so fiur as they can, to rid the world of these miseries, and to possess 
all, so Car as they can reach, of these blessed advantages ? Oh be persuaded 
to purge iniquity out of your hearts, lives, families ; to endeavour the rooting 
of it out frt>m the place where you live, and from every place that your 
influence can reach. Be exemplary herein as to your own persons, and the 
great advantages you will gain and enjoy thereby may induce the world to 
follow you herein ; or however you shall not lose your reward. To be rid 
of sin yourselves (so great a misery, all miseries in one), is a most rich 
blessed advantage. 

2. This is the way to deliverance ; a sure, a speedy way to be delivered, 
and that in mercy too. To be delivered from the grievances and afflictions 
that are upon you, and from those that are approaching ; from what you 
feel, and from what you fear. Afflictions are but the means to purge your 
iniquity ; the taking away your sin, that is the end of all this. When the 
end is once attained, no wise agent will frffther make use of the means ; 
there is no need of ^em. When your iniquity is purged, the Lord will see 
no need of continuing what afflicts you for that purpose ; and he who afflicts 



SOO OOD'b BND in SBKDIH0 OALAXITIBS |Is&. XX7IL 9. 



not williiigly, nor delighta to grieve his children, will not efflkt and 
them needlessly. 

When the ohild sabmits, and gives hopes he will offiand no more, the tod 
is laid aside, the father^s severity gives way to the expressions of his love 
and compassion. And so the Lord r^aresents himself, Jer. xzxi. 18-iiO. 

When the metal is snfficienUy purified, and the dross wasted or wroq^t 
out, the fomace is no farther osefol, the finer sees no need to keep it in the 
fire. Oh, if 01^ iniquity were once piuged» the Lord wonld qoickly take a 
out of the furnace ; nor would there be any danger either of continning 
longer in it or of having it made hotter. 

Not only the wisdom and meroy of God, bnt his tnith and futhfobess, 
makes this sore to us ; for he has promised it frequently, 2 Chron. viL 14 ; 
which is an answer to Solomon's prayer, chap. vi. 26, 27, and zzz. 6, 8, 9. 
If we turn from our evil ways, then will the Lord heal, though the wound 
seem incurable. Though our breaches seem great, like the sea, and anoh as 
none can repair, yet will the Lord heal them, certainly, speedily, meidfollj. 

Oh if we were in a capacity lor such a merey, if oar iniquity were hot 
purged, how soon would he give over this sharp course of physie we have 
been under 1 If this work were but accomplii^ed up<m mount Zion» how 
soon would he lay aside the sharp tools we are apt to complain of t If oar 
iniquity were but taken away, how soon would he put an end to the daya of 
blackness and thick darkness I How soon wonld this day of judgment and 
calamity clear up into a day of meroy and salvation ! How certainly would 
the day of a gracious visitation dawn upon us once again 1 

Yea, if the generality of the nation should not be purged, yet if tliose who 
have interest in God should comfdy with this his end in judging and ebaatening, 
if their sin be hereby taken away, possibly the Lord might be prevailed with 
by them, and for a few in comparison might spare the whole. The hetf 
seed may be the substance of support of it, as Isa. vi. 18. We see the 
Lord wonld have spared Sodom for ten righteous persona. Gen. zviiL S2. 
And though that may be thought a special favour (granted at the importanitf 
of Abraham, an extraordinary person) to spare so many for so few, and so 
may not pass for a common rule ; so that ordinarily from thence we mi^ 
draw a like conclusion ; yet that in Job seems more general, Job %bL 80, 
for (as it may be read) ' The innocent shall deliver ^he islaend.' Tbere it 
such pnreness in those who are refined by the funia<9B of affliction, and thej 
may pass for innocent whose sin is thioeby taken away. So Jer. v. 1, if 
there be any considerable number purged from the common iniquity. So 
Isa. IrriiL 8, that people is expressed by a vme, so withered or barren tluut the 
vine-dresser may be ready to cut it down as dead, yet if one apy in it some 
duster that may afford wine, there may be hopes, since it is not quite dead, 
it may be recovered, and so the whole vine and branches may be spared lor 
a good cluster ; hereby signifying that the generality may escape lor thosi 
few that are upright. 

80 that this is the way, not only to |Hrocnre deUveraoee for yoonelvea, but 
others ; not only for your persons and families, but for citiee and ooontries. 
It is the way to become saviours, t. «. to prevail with the Lord to appear as 
a God of salvation to the community against whom he otherwiee wonld pro- 
ceed as a destroyer. 

But if the end of God be not herein complied with, espeoiaUy by those 
from whom it is most expected, a deliverance in merey is hopdeaa. We 
make it desperate, and leave ourselves or otiiers no expectation of it in as 
ordinary way, and according to those rules by which tibd Smptnrea afaew as 
the Lord commonly proceeds. 



ISA. XXYn. 9.] AND AFFLICTIONS ON HIS PBOPLB. 201' 

It is iroe, indeed the Lord is not confined to mles, nor ties himself to 
walk in the common path. He may save and deliver a people, as it were, 
by prerogative. And so be did Israel, while their iniqaitj was not purged, 
2 Kings ziv. 25-279 hy Jeroboam, who did evil, and departed not firom it, 
ver. 24. 

(1.) Bat this was not in mercy, nor was it lasting. It was rather a 
reprieve than a deliverance. The advantages thereof (such as they were) 
were hot of short eontinoance* In the next chapter, you may see them all 
in blood and confdsion. 

(2.) And to be delivered from outward afflictions, if sin be not taken 
away, either before or npon deliverance, is bnt to be Deserved for greater 
calamities. Sin still remaining will corse and blast temporal deliverance, 
and the froits of it, and will make it appear in the issne tiiat there is little 
or no men^ therein, how specioas soever they may seem. So that what we 
call deliverance by prerogative is not a deUverance in mercy, if the sin of a 
people be not taken away, either before it or by it ; for this brings a cnrse 
npon such deUverance, as it does npon other temporal blessings. The 
Lord threatens it for this sin amongst others, Mai. ii. 2. Not laying to 
heart God's judgments and ohastenings; not giving glory to him, by answer- 
ing his end therein, and taming from sin, will make freedom from such 
calamities, if it be a blessing in such a case, to be a cursed blessing, soch as 
will bring more misery than advantage. 

(8.) And if such a deliverance as is neither durable nor merciful were 
desirable, yet have we no ground tp expect it ; for faith must be grounded 
upon common rules and ordinary promises, not upon extraordinary pro- 
ceedings, and looks (when it would have firm support) not at what the Lord 
may do, by prerogative or absolute sovereignty, but at what he hath dsdared 
he mil do. Faith can have no encouragement at all from what is merely 
possible ; it looks for some certainty, and acts not but upon a sure word. 
Now it is only possible the Lord may deliver a people, when their sin is 
not taken away, but it is highly probable he will not, he has declared so much 
against it. It is only certain he will deliver those in mercy whose iniquity 
is purged, for the promise of it is to them, and to them alone. If, then, by 
the calamities you would be freed from, your iniquity be purged, if this be 
the fruit, &c, you may be certain of deliverance, if it be good for you, and 
of that as soon as ever it will be so. 

8. Hereby you will gain that which is better than deliverance, even this 
very thing. The purging of your iniquity is better than any outward deliver- 
ance ; for sin is worse than afflictions and calamities. That is dear in 
Scripture, in reason, and even in the judgmeat of those whose practice con- 
tradicts ii. There is that in sin which is more hateful, more dreadful, more 
grievous and afflictive in itself, and to those who have either spiritual sense 
or true judgment, than there is in afflictions. It is £Eur and incomparably 
the greater evil, and therefore freedom from sin, though but in part, is far 
better than totaJ freedom and full deliverance from outward calamities. 

If the Lord should defer deliverance, yet if thereby he purge you more 
and more from sin, he shews you more mercy, and does that which is j>«ttar 
for you than if he should presently deliver yon, he is more kmd ud 
gracious to you than if he should fully repair aU the losses and breaches^t 
afflictions has made upon you. It be unquestionably better to be freed from 
a greater evil than from a less. 

Moreover, the more iniquity is purged the more does holiness mcrease ; 
these being such contraries, as the exclusion of oi^e lets in the other, and 
the declining of one i^ the advance of the other. And the one gams aa 



202 OOD*B BKD IN 8SNDIN0 CALA1CITIB8 [Ifi^. XXVII. 9. 

many degrees as ihe other loses. As darkness vanishes, light inereaaes ; 
and as sickness is removed, health and strength is recovered. 80 as sin 
is expelled, holiness grows. Hence in some places of Scripture the pmging 
of iniquity is the frait and end of afflictions and chastenings. In other 
places, the increase of holiness is the froit thereof, Heh. xii. 10. So thathj 
improving afflictions for the taking away sin, yon will partake more of holi- 
ness. That is the advantage yon will reap thereby, and it is so rich and 
considerable as all the advantages of outward deliverance are not to be oom- 
pared with it. For holiness, it is the health, the strength, the beantj, 
liberty, safety, the riches, the dignity, the comfort, the life, the happiness 
of the soul, either formally or efficiently ; it either is these, or brings these 
to the sool. And those who will jndge of things as Christians, and not as 
worldlings or sensualists ; those who will not be carried away with the com- 
mon error and delusion of them ^hose minds the god of this world has 
blinded, will judge the health and strength of the soul to be the best health, 
&c., and that which makes the soul rich, more valuable than all earthly 
riches, and so an increase of holiness far more desirable than the advanee- 
ment of their outward estate ; and that which adorns, honours, and advances 
their souls in the sight of €K>d, incomparably better than all worldly honoars, 
dignity, or preservation ; and that which makes the soul free, more than 
that which frees the body from restraint, &c. They will count these aool- 
advantages so much better as the soul is to be preferred before the body, or 
outward concernments. 

Now, outward deliverance brings you but these lower and less eonaiderable 
advantages, restores health or strength to the body, repairs your estates, or 
makes yon rich on earthly accounts, or brings you to a freer, safer, or higher 
condition in the world. But afflictions, though they be continued, if they 
be improved for the purging iniquity, and consequently for the inereaae of 
holiness, they make your souls strong and healthfrd, they make your minds 
truly free, and great, and noble ; they render you lovely and honourable in 
the sight of God ; they enrich your souls with heavenly treasure, with the 
riches of ^God, in comparison of which worldly wealth is but thorns or 
thick clay, loss and dung, riches fabely so called ; they bring yon peace, 
and comfort, and happiness, of which otherwise there is nothing bat a dream 
or a shadow in the world, and over and above they work for you a fiur more 
exceeding and eternal weight of glory, 2 Cor. iv. 

And therefore it is unquestionably true, and past all doubt to those who 
pass a true judgment of things, that to improve afflictions for the purging of 
iniquity is incomparably better than deliverance from afflictions. And there- 
fore if the day of deliverance be so much desired, much more should you 
desire and endeavour to comply with the Lord's end in judging and afflict- 
ing, so as hereby your iniquity may be purged, since this is for better, and 
incomparably more to be desired than what you so much desire. 

Let me in the next place lay down some rules and directions, the obs6^ 
vance of which may be helpful to promote the Lord's end in judging and 
afflicting, so as by this iniquity may be purged. 

1. Set yourselves against all sin, not against this or that particular evil, 
which conscience, or the word, or providence may more directly point at, 
but against every sin. For though afflictions may help you more against 
one than another, yet they are not less improved* unless they help you more or 
less against all sin. The words in the text are general, and so laid down as 
they may reach all sin and iniquity. The fruit of affliction should be the 
purging iniquity, the taking away of sin without exception. Et ubi Ug non 
* Qu. • not rightly improyed '? — Bd. 



IbA. XXYn. 9.J AND AFFLIOnOKB ON HIS PEOPLB. 208 

diUtnguitf non est dutinguendum : where the law makes no exception, we 
mnst make none. We mnst overlook no sin if we wonld comply with the 
mle before ns. And that we may not be partial, let me instance in some 
that we are too apt to overlook. 

(1.) Set yoniselves not only against sin of life and practice, but against 
the eormption of yoor natures, that which is aU sin in one, the nursery, the 
Bpawn of all ; that in which aJl particulars do as it were live, and move, 
and have theirbeing, Mat. xr. 18, 19. Oat of the corruption of the heart, 
as from a fountain, flows all the impurity of words and actions. You may 
stop up one current of sin, and another, but to little purpose, while the 
fountain still runs fi^ly. It will oyerflow or bear down the dams you 
make to stop it, or find another passage when you have done all you 
can. If you do nothing to dry up the spring in the heart, to divert or 
dam up this or that passage in your practice will be to little purpose : 
Mat. xii. 4)8-86, while the tree, while the heart is evil, the fruit will be 
so. The evil treasure in the heart must be exhausted, else the product 
thereof will be evil things ; that which is in the life will be dross while the 
heart is not refined. 

The avoiding of some particular evils is but to pare the nails, which will 
grow again ; but the mortifying of thy natural corruption is to go about to 
cat off the arm. This is to make sure work, that once cut off, can grow no 
more. 

(2.) Set yourselves against a sinful temper of heart, not only against 
sinJul acts. For such a temper is worse, more provoking, more dangerous, 
though it be less sensible than many evil acts ; as a constant sickly temper 
is wcme than a fit of the toothache, yea, than fits of the stone or gout, 
though the pain there be more acute and afflictive. A worldly, carnal, 
selfish, slothful, or lukewarm temper of heart, is far worse than some par- 
ticular acts of worldliness, selfishness, sensuality, or lukewarmness. For 
the temper is fixed, and is a continued sin ; the acts are transient. The 
temper is fruitful, being a pregnant disposedness to more and more acts 
suitable to it. The acts have no such pernicious pregnancy, and the Lord 
jadges of us more by the bent of the heart than by some particular acts. 
He, the bent of whose heart is towards the world, the riches, pleasures, 
dignities of it, will be a worldling in the account of God, rather than he who 
sometimes by the force of temptation is hurried into a sordid act. And so 
of the rest, he whose heart is bent to please the fiesh, &c., and the temper 
bemg less sensible, and not so much taken notice of, is the more dangerous, 
because the less watched and opposed, and the cure of it less minded and 
endeavoured. 

Accordingly, the Lord proceeds severely against churches and persons, 
not only for wicked acts, but for a sinful temper, which is very apparent in 
what he threatens Laodicea, Rev. iii. 16, 16. It is a lukewarm temper 
that he so thunders against, it being so loathsome to him that for it he 
threatens to ease himself of her, as that which he nauseates and abhors, as 
we do that which we are sick of. This might be ruin to some in whom it 
was piedominant; and in those whom he loves, and where it was not so pre- 
valent, it could not escape without rebukes and chastenings, ver. 19. And 
the end thereof was not a desisting from this or that act only, but the chwige 
of their temper. « Be zealous therefore and repent,' i. e. bewail, abhor that 
odious temper, and get it turned into one quite contrary. And thus must 
you do if you would comply with God's end in rebukes and chastenings, not 
only quit your old practices, but your former sinful temper. Instead of a 
woridly temper, get one that is heavenly, so that the bent of your hearts 



204 god's bhd in sbiooimo (dalajotibs [iBk. XKVn. 9. 

may be &r the things above, thai heavenly treamire ; instead of a selfish 
temper, get one that is self-denying, that which will incline yon to seek and 
mind the things of Christ, not yonr own things, and to resign up yoorselves 
entirely to the serving of Christ's interest ; instead of a canud, sensnal 
temper, that which is spiritoal ; instead of a slothfdl temper, thai which 
will maJce yon active and indostrions, and laborious for CSirist, for yoor sook 
and heavenly interest ; instead of a lukewarm temper, that whidi will be 
zealous for God, and against sin, though you sufier for it; ardent in love and 
desires to Christ, fervent in spirit in serving him* 

(3.) Against those sins, not only which you know at present, but against 
those which you shall know, and ought to take notice of as sins, tiiough they 
have escaped your notice hitherto. Not only against those whieh you are 
convinced of to be sins, and your sins, but these also, for which you have 
sufficient means of conviction, though they have not been, or are not effisc- 
tuai. The rod has a voice. One thing that the Lord prinoipaily calls a 
people to, by judgments and afflictions, is to search and ti^ their ways, to find 
out what evil is in them ; and when affliotioiis and sufferings are continued, 
and drawn to a great length, notwithstanding prayer, and some other means 
used for the removal of ttiem, their oontinoaDoe is sometimes because the 
evils for which God is angry are not refonned, sometimes because they are 
not discovered and discerned. Those who suffer by them, do not take notice 
of them, are not or will not be convinced of them ; and therefore those who 
think their fears, pressures, or sufferings of any kind, tedious and continued 
beyond their expeotaticm, and are apt to cry out, * How long. Lord,' Ac., 
have a clear call, and are h^hly concerned, in answer to it, to search dili- 
gently, to search and tiy, to seareh again and again, whether there be any 
evil, any provocation in their hearts or ways which tiiey have not observed, 
or not sufficiently taken notice of. They are not to content themselves with 
a superficial view, that which first ofbn itself; nor with former inquiries, 
though there have been some diligence in them ; nor with common appre- 
hensions of themselves or others concerning the ground of God's controversy. 
They may suspect they have not been inquisitive enough, or have been par- 
tial, or suffered &lse love, or the reputation or multitude of those who have 
concurred with them, or something or other, to hinder them firom diseeraisg 
some evil for which God is angry, and so ought to mske a more impsrtisl 
and stricter inquiry after it, and to give all diligence in the use of sll 
appointed means to make a forther discovery. 

If this be our case, this is the course we ought to take. If, after all the 
means which have been used for freedom firom what afflicts us publicly or 
personally, we find the Lord's anger is not yet turned away, but his hand ie 
stretched out still ; if our hopes have deceived us, and our expectations have 
been frustrate ; if after some little reviving m our troubles, fiears are re- 
newed, and the clouds still return after the rain : we have hereupon some 
ground to suspect, that the cursed thing which troubles is not yet discovered, 
and that we do not yet discern the cause why the Lord is contending with 
us ; and therefore are highly concerned to make a more strict and diligeat 
search after it, and to resist and avoid whatever may have hindered us from 
conviction. 

And great reason we have to engt^ ourselves thoroughly in such aconrse, 
if we consider but this only, that the Lord has proceeded against a people, 
yea, and destroyed them, for sins which they have not discovered, whidi 
they have not be^i convinced of (only sufficient means being offered for their 
conviction). Many have been mined for their sins, which Uiey have sot 
known, being not willing, or not carefol enough to know them. 



ISA. XXYII. 9.] AND AFFLIOXIONB ON HIB PEOPLE. 205 

We may see this in the ten tribes, and the account giren of their rain, 
2 Kings xvii. 9. Secretly ; Hisfrr., They hid, or covered, or cloaked what 
they did. There were some specioos and plausible pretences, wherewith 
what they did was covered ; so that the sin and the sinfoiness of it did not 
appear. Hereby it came to pass, that their sin was a secret to themselves. 
The act was open, public, vimble (their high places, their images, their wor- 
ship, which are the particolars immediately mentioned) ; but the sinfoiness 
thereof was a secret. The excuses and pleas wherewiUi it was cloaked kept 
them from discerning it ; they seem to have been ignorant or onoonvinced 
of that sin, and yet they were ruined for it, ver. 28. 

Wrath came also upon the other two tribes, npon the^Uke account, for sins 
i^eh they were not convinced of, the sinfulness of which they did not 
know or believe. That which principally hastened their ruin, was &lse 
worship, Jer. zliv. 21, 22; and yet even aftei' the desolation of temple, 
ei^, and country, hereby we find them so &r horn being convinced, that 
this was their sin, that they ascribe what good they met with to the practice 
of it, and what mischiefs befell them to Uie forbearance of it, ver. 16, 17, 
18, 19, where it is expressed by what they confirmed themselves against 
conviction : the approbation of Uieir betters, the authority of the ancients, 
the example and concurrence of their rulers in all their cities, and the 
measures they took of the providence of Ood, in dispensing to them good 
or evil. 

Yea, thai which was the utter ruin of God's ancient people the Jews, their 
emcifying of Christ, was not known to be a sin by many of those ^o con- 
euired to it. Therefore the apostle says, They did it ignoraatly, Acts iii. 
14, 15, 17 ; they were not thoroughly convinced that Jesus was the Messiah, 
though there was evidence enough to convince them, because they did not 
duly search into and observe it, so they sinned ignorantly, not knowing it 
was a sin, or such a sin. That was the condition of most of them, and 
jet kfr this that people was utterly rejected, and wrath came upon them to 
the utmost. 

So that the Lord may proceed against a people, and often does it, for 
sins that they know not to be sins, and of the sinfiihiees of which they are 
not convinced. The ground of his controversy with them (when he is ready 
to destroy them), may be that which they little think of. They may be ex- 
tremely radangered by that wherein they do not imagine their danger lies ; 
that nn may be the great provocation, which they discern not to be ^eir sin. 

And therefore if you would comply with God's end in judging and afflict- 
ing, it may not be enough to put away the sin that you know, but yon must 
search after those you yet do not know, and attend to the means which he 
offers for your conviction, and be eaiefiil to avoid whatsoever might hide a 
jet not observed sin from your eye, or might turn your eye from it, or might 
make you stiff against conviction. Use sll means which may help you to a 
forther diseovery ; you are called to it in a special manner. If you have 
lefonned what is discovered, and yet the Lord's anger is not turned away, 
seareh your hearts and ways, even those that you have not suspected. I 

Make use of the wcnrds as your light ; hearken to conscience ; observe your * j 

afflictions, what they scan to point at. Commune with your firiends, with 
those that are disinterested ; neglect not the charges of those that difiev 
fromyou»no, not the refffoadies of enemies, especially be importunate with 
God. 

I have the longer insisted on this, because all things considered, it is to be 
feared, that the ground of the Lord's c^mtroversy with his people at this 
day, is either not fully discerned, or at least not removed. 



206 OOD'b SND ZH BBllDIHO.OAIJklCITIBfl fIS4. XXVIL 9 

(4.) Set yoorselves not only agaiast the outward acts cS ain, bat against 
the inward motions ; not only against eomplete sin, but the embiyos of 
sin ; against it in its inward formation, when it is bnt braeding, or yon find 
it first stirring, before it be brought forth, and be exposed to open view. 
Oppose ft as soon as €k>d sees it to be sin, before it appear in the sight of 
the world. A man may liFO so as the world eaa oharge him with no sin ; 
and yet there may be a world of sfai in his heart, &e. An inward act as 
motion may be sinfhl, though it never appear outwardly ; but there are min? 
outward stfts, which, without some inward sinful motion, would be neither 
good nor bad, bat indifferent. Hezekiah's shewing his state and riches to 
ike ambassadors of Babylon, might have been, as to the outward act, inoffim- 
sive, if sopie inward motion of pride or the like evil had not tainted it ; bat 
thereby it was rendered so smM, as the Lord dreadfully threatens it, Isa. 
xsxix. 6, 6, 7 ; and so David's numbering the people, 8 Sam. xzIt. Nay, 
the best outward acts, those that are most holy, most eminent and exem> 
plary, most extraordinary and heroieal, by some inward irregular act aod 
motion, may be quite spoiled and turned into sin. So was John his refor- 
mation perrerted ; and so may the giving of all our goods to the poor, or 
the giving of our bodies to be burned, if the inward motions of the heaii 
be not right in such outwardly glorious actings or sofieringSy be quite de- 
praved and sullied in the sight of God. 

The sinfulness of outward acts is derived from inward and unlawfol motiona, 
Mat. xii. 85. Cleanse the heart, or else even the avoiding oi oatwazd sinfiil 
acts will be unclean ; hence verses 38, 84, Luke vi. 48. 

(5.) Set yourselves not only against sins that you are tempted to at pre- 
sent, but against those that you may be tempted to, though now you do not 
find them stirring, nor in motion, 2 Kings viii. 18. You should oppose 
yourselves where there is danger ; now, we are many times in more da^er 
of sin when we ^d it not stirring, and observe it not tempting us, than wbca 
we are aware of a temptation. It is found by experience, sin often gives the 
most dangerous and deadly assaults, after some cessation, after it has lais 
still and quiet, as though it would stir and tempt no more^ as though it were 
subdued, and the heart and power of it broken. 

(6.) Set yourselves not only agunst your own, but against your other- 
men's, sins. If you could avoid sin in your own persons, yet you may sin 
by others. If it were so, that you should never act sin personally, yet yee 
may be guilty of others' sins, guilty either as principab or as aooessoiies; 
and when you are but accessories, you sin, though not equally as when yoa 
act it 

You may be guilty of the sm whmi others are the actors of it, by com- 
manding and ordering : so Saul of Doeg's, 1 Sam. xxii. 19 ; David of Joab'a, 
2 Sam. xii. 19. When you incense or provoke, as Jesebel did Ahab, 1 Kings 
xxi. 7 ; when you allure or entice, as the harlot, Prov. vii. 21, and those, 
Prov. i. 10, 11 ; when you counsel or advise, plot or contrive, as Jonadab 
of Amuon's, 2 Sam. xiii. 6 ; when you consent or approve, as Ahab to 
Jezebel, 1 Kings xxi. 19, Bom. i. 81 ; when praise or commend, Isa. v. 20, 
excuse or defend, Prov. xxiv. 24 ; when empower or capacitate, as 1 Tim, 
V. 22 ; though without any intention <x suspicion that they will so emploj 
their power. 

So negatively, by not hindering it ; so Pilate, Mark xv. 15. By not io- 
forming, declaring that it is sin, as false prophets, false worship. By not 
dissuading, reproving, correcting ; so Eli, 1 Sam. iii. 18. By not remonog 
the occasions ; this was the blot in the character of the good kings of Jndah, 
they take not away high places, 2 Kings xii. 8. By not mourning for othen' 



ISA* XXVn. 9.] AND ATFUOnONB ON HIS PEOPLE. 207 

nxui ; 80 Ezek. iz. 4, 6, only the moaneiB were to be delivered ; those that 
monnied not, though ihej were not actors of those abominations, were to 
fall by the destroyer. By this it is evident, that not only your own, bnt 
yoor other-men's sins* may expose yon to afflictions, yea, to destrnctive 
ealamities. And Eli is a pregnant and dreadfnl instance of it ; upon him 
and his family such judgments were poured down, as made the ears of those 
who heard thereof to tingle. And this not for the sins which himself acted ; . 
bat for those which h^ restrained not, when he might and ought to have 
hindered the actors. So that we comply not with the Lord's end. in afflict- 
ing and judging us, though our own sin be taken away, if we do anything 
to promote sin in others, nay, if we do not what we ought, and all Uiat in 
UB lies, to hinder others from sinning ; if we do not reform, not only our^ 
selTee, but our families, our relations, and all over whom we have any power 
or any influence ; and if we do not mourn and humble ourselves, an^ afflict 
our souls for what we have not power to reform. 

(7.) Set yourselves against sin, not when it appears in its own colours, 
bnt when it puts on a disguise. If we would answer the Lord's end in 
ehastening, we must not only put away sin when it shews its native face* 
which is so ugly and odious as it will aflright an awakened conscience, but 
when it puts on a mask, and hides its ugliness with fair colours. When 
there is danger that sin may have no more entertainment, it will borrow a 
better habit, that it may procure a new admission. Sin is like the devil its 
father ; he would not appear to our first parents in his own likeness, but in 
a serpent, which was then a harmless and sociable creature. So after, he 
would not offer himself to Saul in his own shape, but in the habit of Samuel. 
So sin uses not to appear in its own colours ; for then, where there is any- 
thing of an enlightened conscience, men would not dare to meddle with it. 
Satan clothes it in another habit ; and when one is worn out, or the Lord 
enables us to see through it, it takes another, and turns itself into any shape 
rather than it will be quite excluded. If you would have this to be the fruit 
of afflictions, the taking away of your sin, you must reject it in every appear- 
ance and habit ; not only when it is apparently a work of darkness, but when 
ii 18 transformed into an appearance of light. 

It may be you are afraid of worldliness, as it is declared in Scripture to 
be no better than whoredom, drunkenness, or idolatry. Oh but take heed 
of ii» when it puts on the fair colours of diligence in a lawful calling, or 
neceesaiy providing for fieonily and posterity 1 

It may be you abhor fiilse worship when it appears, as it is, to be an in- 
Tading of God's prerogative and an advancing of man's will and wisdom 
before that of Christ. Oh bat take heed of it, when masked with the pre- 
tenees of order, decency, reverence, and submission to our betters 1 

It may be want of love to the brethren is dreadfnl, when branded as a 
4J«Tni%ing sin, sud a sign of an unregenerate state. Oh but take heed of it, 
when coloured with zeal for the tmt^b, or for a way we count best; and they, 
as dissenters or opposers, fancied to be unworthy of our love, and the acts 
and expressions of it 1 

To find our own pleasure on the Lord's day, and to neglect duties of 
religion in private or families, you may count, as it is, a great profaneness ; 
bnt take heed of this profaneness in another garb, beware of being less con- 
aeientions under a pretence of gospel liberty. 

Yon know to despise Christ's messengers is to despise Christ ; yon will 
be afiraid of this. But take heed of despising them under other disguises, 
as legal tMchers, or minisiers of the letter, or men of low ordinary gOts, or 
under any other mask which Satan may help you to. 



SOS OOD*8 BXD IK SBNDIirO OAUkMITIKB [IbA. XXVIL 9. 

' Jeroboam wonld not bring in idolatry in an Egyptian dress, to imitate 
them, aa in the wildemees, ^t was too gross, too coarse; bnt masked with 
reason of state, necessity, and ccmiranieney, 1 Kings xii. M-SS. 

2. Set yourselves against some sins more espeoally. As afflictions and 
judgments shoold help ns against all more or less, so, if we dnly improve 
thrai, we mnst make nse of them to help ns against some sins espeeially, 
vis. those that are most dai^erons; those that we are in most duiger of, 
and those that we are judged or corrected for. To instance in some parti- 
colars ; if yon would comply with Ghid's end in aflUetions and calamities, so 
as by these yonr iniquity may be purged, 

(1.) Set yourselyes especia% against mother sins, those which era most 
pregnant, whieh give life, strengtii, and motion to many others. If you 
would have all sin taken away, if yon would haye this to be the frnit, Ac., 
be careini to take away those that maintain all. Besides natural corruption, 
the root and body of all (of which before), there am some main branches, 
some cardinal erils observable, upon which the rest of our sins are but as 
it were dependents, are but sprigs shooting out of the main arms of this 
tnse of sin and death. Now, the principab being suppressed, the other, if 
they fidl not of themselyes, will with more ease be quelled. 

These are as it were the vital parts of the body of sin, which, woonded 
and mortified, the rest would quickly expire. These are Satan's stroi^est 
holds, which command all about them ; demolish these forts, and the rest 
will easily be brought under. The other are but ministering sins, the ser- 
vants of these. Now, as when the dragon was cast down his angels were 
cast out with him, so cast down the master sins, and the rest, the retainerB, 
will Mi with him. 

Unbelief. That is the root in a manner of all sins ; 4hat which supports, 
conveys sap and life to them ; that which cumbers the ground, hinders any- 
thing from thriving near it, ^t might hinder the growth of ran. Laboor 
to {duck up this root of bitterness, and the branches will wither; but lesser 
sins will never die, though they may be restrained, till unbelief be 
plucked up. 

Besides this, the principal mother sins are those mentioned by the apos^ : 
1 John ii. 16, ' The lust of the flesh,' sensuality, the affecting to grwtify the 
flesh, our bodies with ease and pleasure. ' The lust of the eye,' i. e. oovet- 
onsness, the affecting of riches, worldly profits and advantages. * The pride 
of life,' the affection of a carnal and selfish excellency. Set yowsehm 
principally against these three, and the ov^hrow of them will be the min 
of that army of lusts which war against yonr souls ; for the rest are n 
taincd, have their strength, support, and activeness firom them. 

Intemperance, incontinence, slothfulness, an immoderate affecting of i 
sleep, pastime, and the numerous evils that have their rise and dependence 
hereupon, are removed, when sensuality, the lust of the flesh, is taken away. 
Then for covetousness or woridliness, called the lust of the eye, ^iHiat a 
multitude of sins doth this breed, and nourish, and set a-work ! Ligostics, 
oppression, unfaithfulness in words or oaths, fraud, deceit, simulation, dis- 
simulation, neglect of soul and heavenly interest, omission, or di^t perform- 
ance of holy duties, perplexing cares, mercenariness : all these, and many 
more, issue out of this one cursed womb. Now by killing the dam yon 
starve the young, this loathsome brood will languish ; kill this mastar-sin, 
and its numerous retinue and dependents will be undone. 

So for pride ; this is a radical sin, the branches of it are sdf-depefidence, 
self-conceit, carnal confidence, presumptuous curiosity, self-seeking, ambi- 
tion, hypocrisy, contempt of others, self-magnifying, osteDtati<m in words, 



ISA. XXYIL 9.1 AMD ATFLICnOMB OK HIS PXOPLX. • • 

actions, fashions, entertainments ; discontent, contention, disdain, detraction. 
Plnek bnt np this one root of pride, «nd all these, and many more, will die 
and wither. Beformation of some particular evils is bnt like Samson's 
shaTiDg his locks, which in time did grow Again. If Delilah wonld have 
made sore work, and prevented the recovery of his strength, she shonld have 
plucked it out by the roots. Indeed, the mortifying of these capital evils, 
unbelief, sensnahty, worldliness, and pride, is as the cntting o£f the head. 
There is little danger of the growing of these lesser evils, which are bnt as 
the hair, when that is done. Yon nntile the honse in oUier attempts ; bnt 
by bending yonr main force against these supporters of the rest, you pull 
down the pillars of it. 

(2.) Set yourselves especially against those sins which you are most sub- 
ject to. You may judge of it by tiiese severals, which I will bnt name. 

Observe what evil your constitution or complexion most inclioes to, what 
your calling or course of life, your employment, or want of employment, 
most exposes yon to ; what has formerly most commanded your affections, 
yoor love, dehght, desire, zeal, &c. ; or what custom has most riveted you 
in ; or what you are fastened to by your interest, credit, or profit, or easci 
or safety. This sin you may look upon as the champion of the rest, that 
which giYCS them heart and strength, which encourages and sets them on. 
If this fall, the victory over the rest will be easier ; even as when Ooliath was 
eiain, the Philistines fled. 

The king of Syria knew of what coDsequence Ahab*s death would be to 
the obtaining of the victory ; Jehoshaphat and the men of Judah were but 
his dependents, and would follow, and be involved in his success, good or 
bad ; and therefore he adviseth, 2 Chron. xviii. 80. Many other sins are 
depoidents on these; it leads, acts, employs, enforceth them; let these be 
taken away, and the rest will scarce stand out against yon. 

(8.) Set yourselves especially against the sins of the times. There is no 
eomplying with God's end, if you do not utterly abandon these. They are 
so -visible, I need not mention them. Atheism, apostasy, peijury, unfaithful- 
ness to God and men, advancing mens' advices before divine appoiutments, 
profioking his day, name, worship, Idl that is truly holy ; nncleanness, 
intemperance, violence, contempt of the gospel, rebellion against, putting 
away the woid of life ; abuse of his messengers ; and others, which may be 
diflceraed without any troublesome search. For this people declare their 
sin as Sodom, and it is heightened with impudence, uuiversality, incor- 
rigibleness. Oh keep at the greatest distance from these, touch not with 
them in any degree. Avoid not only these abominatioas, but the appear- 
anee of them ; h% neither actors nor partakers herein, if you have any regard 
of complying with the Lord's end in judging us. 

(4.) Set yourselves against those sins especially, which are less disgrace- 
Ibl amongst professors ; such as custom and opinion has made less reproach- 
foJ, whatever they be in themselves, and in the sight of God, than the gross 
poUntions of the worid. Let me instance in some : eagerness after \he 
workl; indifferency towards holiness, the growth, power, and life of it; 
snperficialness in holy duties ; nnfruitfulness under the means of grace ; 
nnteacfaableness under the rod ; unserviceableness in their places ; an un- 
bridled tongue ; loose, careless, unwatchfiil walking : passionateness, pnde, 
selfishness, unpeaceableness, envy, strife, debate, malice, revenge, evil-speak- 
ing, detraction, and many others, too rife amongst professors. 

Some of these axe as heinous in themselves, as great sins in God's account, 
and as much branded in Scripture, as those which are counted the spots of 

TOC-U. ^ 



210 ooD*0 xn> nr ssnnvo r^fiiMm— [Isa. aavil 9. 

tha wiekedy gwearing, nnelewTM^w, dmnkmnwi ; and Ike apedal aggnn- 
tioDB which bnrdan idl tha ains of aona and dan^ten, maka them all gnefooa 
proToeations. 

Bat beeansa they are too oommon amongat proCaaaon, wa an too iq^ to 
make light of them ; we give them more allowanee, and eooni them leas 
reproachM ; and ao are in danger to overlook theoi, when God ia ealling 
na to porge them out, and dealing with na by hia proridenee to take them 
away. 

If yon wonld oomply with Ood'a end, take apeeial eara thai theae be 
abandoned ; jadge of them, not aoeording to eommon opinion^ bat aa the 
Lord judges of £em, and think yonrselves as moeh eonMnied to finee heart 
and life from these, as yon thmk others coneemed to abandon idolatry, 
whoredom, or dronkenness. 

(5.) Set yoorselyes especially against those evils fat which the Lord 
judges and afflicts ; these, above all, should be regarded by those who would 
answer the Lord's end, &c. If all others should be put away, and these 
<mly retained, the Lord's end would not be answered; though he would 
have all iniquity purged, yet hia hand ia more particularly againat theae, and 
so should ours. 

Now that we may oomply with the Lord's design against these eina, it is 
necessary that we should discern them, and endeavour to make a diaeoveiy 
of them. In order hereto, observe in general, that there may be, and ordi- 
narily is, a concurrence of many sins to the bringing of common judgments, 
or sharp and long afflictions, though some sins may contribute more thaa 
others hereto. We may be bug a-ripening for hia judgments and aeveie 
dispensations. A continued evil course, made up of divers aina, ia ordi- 
nanly precedent to this ; though, when we are ripe for it, some partieular 
act or acts may occasion the Lord to put in the sickle, and forbear no 
longer. And those particular provocations, upon which judgment breaks 
out, and affliction seizes on us, as they are sometimes more, ao they may 
be sometimes less, heinous than those, or some of those, that prepared and 
disposed us at some distance for such severity. 

As a child may somewhile, by seveitil faults, provoke his &ther to comet 
him, before he wiU take the rod, though upon some particular offenoe he 
may resolve to bear no longer, but scourge him presently, thou^ thai 
offuice be not always the greatest ; he may mind him, while he ia correctiAg 
him, of others which made way for that severity, and designs the reforming 
of others, as well as of that particular, upon which immediately he made use 
of the rod. 

And, therefore, when we would discover evils, for which the Lord is judg- 
ing or correcting us, we should not look only at this or that particular, 
wUch might have the next band in bringing an evil day upon us, but at 
those also that have been preparing and ripening us for it at some distam^ ; 
for the influence of these may be as great, though more remote, in procuring 
the evils that afflict ns ; and the Lord's designs in dealing severely will not 
be answered, unleto both these and the other be taken away. And, aeeord- 
ingly, I would have you make use of the directions I shall give, to help you 
in ^e discovery of those sins and iniquities, for which the Lord haa been 
judging and afflicting us ; and therein I design principally a discoveiy of 
those evils amongst professors, which have bad these woful effects npon us. 

If you would discern what the sins are, &r which the Lord hath beea* 
and is, contending with us, the observance of these particulars may be 
helpful. 

1. Search for them. If you would make a discovery, you must mahe a 



ISA« XXYn. 9.] . Ain> AFFLIOnONS ON HI8 PBOFLB. 211 

searehy and pnmie it personally, diligeDily, thoronghlj. The chnrch, in 
her lamentable condition, thought herself much cocieemed to take this 
coarse, Lam. iii. 40. 

PenonaUy, ova ways. There is something of the aeenrsed thing hid in 
every of our tents. Eaeh of us is, more or less have been, an Achan to 
onnelTes, and the plaoo where we live. We may say, I, and I have 
troubled. Eaeh of bs should search oturowo: tent, oar own hearts and ways, 
and not pnt off this daty to others, as more goHty than oarseWes. We 
shoold not be smiting others with the charge of this and that gailt ; but 
every one smite upon his own thigh, and say not, Oh what evil has sach and 
saek a person or party done 7 Bnt what evil have I done ? The Lord's 
jadidary or correcting hand has reached as aJl one way or other, and fonnd 
OS all gailty, and so we shoald find oorselveS) if wo woold have a stop of 
severe pro^ediag». 

Diligently. iSuoogfaly, every comer of onr seals, the most secret re- 
cesses of oar hearts ; all the parts of oar lives, all oar designs, all our 
aetuigB, all oar ways, even those that we have not saspected, those that 
have passed for innocent, or better than innocent. That which seems to be 
best m the vessel m%j$r raise the storm ; even in a Jonah may more caase of 
it be found than in &e heathen mariners. That which threatens the wreck 
of all, may be there where we little imagine it to be, and may be that which 
we have no saspicioas ihoaght of, and which, it may be, we have thoaght 
it a crime to sospect. Who, before the discovery, woold not have thoaght 
it a nn to have saspected Jonah as the malefactor rather than the profane 
mariners ? Search, therefore, eveiywhere, everything; that which we count 
beet may have a provocation in it. 

2w Beware of those things which may hind^ yoa from discerning those 
sins, and being convinced of them ; which may shot yoor eye or divert it ; 
wl^h may make yoa anwOling to see, willing to overlook, resolve not to be 
conyineed, or loath to yield to conviction. There are many things of this 
natoie and tendency, which yoa are to avoid and resist, which yoa are to 
observe^ and be watchlal that they do you not this disservice. 

(1.) 8iif-U)ve. That blinds the eye, keeps it close shot, will not let it 
see tbat whioh is odione and loathsome in himself, that which disparages 
and IB a jost occasion of ill reflections apon himself; makes him loath to 
see what shoald make him vile in his own sight ; anwUling to see that which 
woold troable, disquiet, affiright him ; or to ta^e notice of what might be 
a jost eaose to judge, condemn, pass sentence against binsself as a common 
incendiary, a troabler of the eommanity where he lives ; makes him readier 
to see a mote in another's eye than a beam in bis own, and to censure and 
condemn any rather than himself. Self-love will see all rained rather than 
see itself the cause of it ; and fancy the ground of it anywhere rather than 
where it is, when it is at home. Self-love wiU be blind where you are con- 
cerned to be most qoick-sighted : this most be suppressed, mortified, and 
vdiat remains of it not at all consulted with or hearkened to, if you would 
discover the evil. 

(2.) Subtlety. To find oat pretenees and argnments for the hiding and cover- 
ing <^siny and to manage them so as to stave off conviction, and to answer or 
evade whatever tends to fasten it. Naturally there is such a subtlety in us, 
and we are prone to make use of it \ and many times art is added to nature, 
and joins fig-leaves together so artificially, as the nakedness of sin is covered, 
and the shune of it hid firom our eyes. Thus the Isradites, those of the 
ten tribes, so cloaked and covered their sin that it was a secret to them, 
they discerned it not to be a sin, 2 Kings zvxi. 9; Hebr,, they covered or 



212 GOD*B XHD IN 8BNOINO CALAMITIS8 [ISA. XXYIL 9. 

cloaked what they did. They had sack pleas and argnmeniB for their fiilse 
worship, it was so cloaked and disguised thereby, that it did no4 tqppear to 
them to be a sin : the sinfiilness of it was a secret. 

Sanl was a notable artist this way. The prophet had mnch to do to eon- 
Tinoe him that a plain act of disobedience was a sin, 1 Sam. zt. 8. There 
is the command. Saul and the people destroy all the persons, bat only 
Agag, and all the oatUe that were vile and refuse, ver. 9. Hereupon he is 
confident he had not sinned, ver. 18. And when Samuel tells him, that the 
bleating and lowing of the cattle was sufficient to confute htm ; for God bad 
commanded to destroy all, and he had spared some, ver. 14 ; he shifts off 
this very speciously luid plausibly, ver. 16. The best only are spared ; and 
these not for our own use, but for the honour and service of God, to saai- 
fice to him, and express our thankfulness for so great a victdTy, And if this 
were a fault, the people did it, not I. Upon this he confidently justifies 
himself, and persists in it, after Samuel had said much for his conviction, 
ver. 20 ; and when he could no longer hold out in justifying the act wholly, 
yet he has something to allege, which might excuse and extenuate it, ver. 24. 

We need not wonder, when men are still as subtle to deceive themselTes, 
and have the advantage of much more art than the wo4d had of old, that 
arguments are mustered up, to make good and justify so many mos ; and 
that it is so exceeding hard, in many cases and circumstances, to ocmvince 
persons of their sin. 

If you would discover the sins for which Gk>d judges and afflicts os, yoa 
must get a willingness to be convinced, and not seek evasions, nor catch at 
fiur pretences, nor study aiguments tending to prove your sin is no sin ; nor 
accept of them from the invention of others. 

(8.) Prids, A good conceit of themselves, an over-weaning <^[nni<m of 
their own holiness, uprightness, or innocency. This makes men very back- 
ward to believe that they are guilty of such evils as provoke the Lord to 
severe proceedings, and apt to &ink, conclude, the cause of such seventy is 
in others rather than themselves. 

This blinded the pharisees. Of all the sects among the Jews in Christ's 
time, they had the reputation of greatest holiness. They thought them- 
selves, and were thought by others, to be the most eminent for piety and 
righteousness; and this made them stiff against whatever was orged, bj 
Christ himself, for their conviction. 

And this hindered Laodicea from the sight of that for which Christ had a 
controversy with her, Be v. iii. 17. She made account she was rich, ^., 
and this hindered her from the knowledge, from the sight of that which was 
her sin and misery. * And knowest not,' &c. 

And this hindered the Jews of old frx>m discerning their sin and sinfolness, 
when the prophet set it before their eyes ; they thought themselves better 
than any people in the world, the only people of God, honoured and privi- 
leged by him above all others ; and they had ocular demonstrations of it, the 
temple of God amongst them ; and with this they answer (though it was hot 
a lying, a deceiving allegation) all that the prophet made use of for their 
conviction, Jer. vii. 4. And hence it come to pass, that all which the pro- 
phet alleged for the discovery of their sin was to no purpose, ver. 18. 

(4.) Intereit. There is nothing more conceals sin ; nothing bo much 
hinders men from discerning and being convinced of their sin, than interest 
When such a way helps bim to riches and dignity, and supports him in such 
a state ; or when it ministers pleasure to him, and is the solace of his life ; 
or when it secures him, keeps him safe ; and if he should leave it, himself 
and outward concernments would be evidently exposed and endangered. Ok, 



IbA. XXVn. 9.] AKD AFFUCTI0N8 ON BIS PSOPLB. 219 

he will see anyihtng rather than see this to be his sin. He will nse all 
shifts, find out a hundred evasions, rather than yield to conviotion here. 
And any plea for it tvill seem of more foree than the most cogent aigoment 
against it. 

The world has one instance of the power of interest for this purpose, 
which is so pregnant, as I need add no more. 

It is as evident, as can be expected in anything of that nature, that there 
is a horrible degeneracy in chnrch-goyemment, worship, and discipline, 
amongst the Romanists, and those who follow them. It is palpably quite 
another thing than that which was primitive and apostolical ; there are other 
ordinances, other officers, other administrations of worship and discipline, 
than what were appointed in Scripture. The apostasy of latter times herein 
is so great and so plain, as it may seem matter of astonishment that any 
should in the least doubt of it. And yet there are multitudes who plead, 
and argue, and dispute, and fill whole volumes with defences of such a dege- 
neracy, and revile and persecute all that wiU not yield to them, t. 0. those 
that will not be persuaded that midnight is noon-day. Now, what is it that 
does thus blind and infatuate them, but interest ? They, by their new 
officers and administrations, gain riches, and honours, and power hereby. 
This furnishes them with arguments, this helps them to answers and eva- 
sions, as to whatever is brought from Scripture for their conviction. And 
this makes them resolute to believe (say what you will to the contrary) that 
darkness is light ; and so continues the Christian world in such a dreadful 
apostasy, from generation to generation. Oh the fatal, the stupendous, the 
pernicious power of interest I That one argument of Demetrius, Acts 
xix. 25, ' Surs, ye know that by this craft we have our wealth,' was of more. 
force with those of his temper than all the reasonings of the apostle Paul, 
himself to the contrary. Oh how hard was it to let them see idolatry in a 
practice so much for their interest ! 

Those that would discover the sin, for which the Lord judges and afflicts, 
must be disengaged from the power of worldly and carnal interest. This 
makes conviction always difficult, sometimes impossible. 

(5.) The judgment or example of those whom we reverence^ and have an high 
esteem of. It will not be easy to believe that to be a sin in us, which is 
comitenanced by the judgment or example of those who are got high in our 
opinion ; by their antiquity, or by their authority, or by the greatness of 
their parts and accomplishments, or by their exemplaiy holiness, or by their 
known conscientiousness in other things. And yet it is possible that the 
Lord may proceed against us for some evil, that has most of these, or all of 
these, to countenance it, and to secure it from being thought what indeed it 
is, a provocation in the sight of God. It may be you may have the judg- 
ment and practice of many of the ancients, of the best of your ancestors, for 
it. YoQ may have the approbation of your rulers, of your betters, of your 
greatest, or of your dearest relatives, of your teachers for it. It may be the 
judgment of some of greatest parts, learning, and other accomplishments ; 
saeh as you may think best able to discern betwixt things that differ, and to 
jadge what is good and what evil. It may be the practice of some that are 
really holy, and truly conscientious in other particulars ; and yet for all this, 
it may be a sin, and a ground of God's controversy with you. T3ut how 
faard will it be to believe it, and to be convinced that it is so, against such a 
stream, so powerful to bear down all before it which tends to conviction 1 

The Jews* provocation was great, and brought dreadful evils upon them ; 
and yet they would see no evil in it, notwithstanding all that the Lord, by 
the prophet, said to discover it ; because they had the judgment and prac- 



214 god's xnd in sbndino calajcitixs [Isa. XXVn. 9. 

iiee of those whom they did most reyeienee to defend it, Jer. xlii^ 17, 19, 
their ancestors, and mlers, and husbands. How many sinfnl mistakes, in 
opinion and practiee, are defended to this day by the aatkority of the an- 
cients, those who were learned and holy, besides the plea of their antiquity. 

The Pharisees, by such means, shut tiuir own eyes and the eyes of oUiers, 
so as they could not see sin in the grossest unbelief, John yii. 48 ; as if they 
had said. Can that be a sin which neither those of greatest authority, nor 
those of greatest reputation amongst ns for wisdom, learning, and holiness 
(such were the pharisees in those days) judge to be a sin, nay, which they 
judge to be a duty ? Or can that be a duty which persons of such eminancy 
every way do judge to be a sin ? 

The d^culty will be greater, and it will be more hard to believe that to 
be our sin, when multitudes of those whom we count most conscientious 
concur with us therein. And yet so it may be ; possibly the Lord may con- 
tend with us for something, wherein we have the concurrence of many who 
are truly conscientious. And therefore if we would discover the evUs for 
which the Lord afflicts, we must follow no other rule in judging thereof but 
what he has prescribed. To the law and to the testimony ; examine hearts 
and ways by that, not by the judgment or example either of the greatest or 
of the best ; for tiiese may deceive, yea, it may be, blind and delude us, and 
instead of being a light, may shut us up in darkness, and hinder ns from 
discovering what we are so much concerned to discover. 

(6.) DiMension, When a people are divided, and split into parties, and 
the differences pursued with heat and animosity, they are apt to transfer 
the guilt, each party from itself, to those from whom they are rent, and to have 
their eyes so intent and fixed upon the guilt of those whom they affect not, as 
to overlook their own. Li this case Ephraim is against Manasseh, and 
Manasseh against Ephraim, and both against Judah. Each party will charge 
the other, and both will be ready to charge a third, but no one to take the 
guilt to itself. And so the end of afflictions and calamities is in danger to 
be lost amongst them : whiles, though all suffer, yet none will cry Guilty as 
to himself; but though they smite one another, and God is smiting them all, 
yet none smites upon his thigh, and says, < What evil have I done, to bring 
this evil day upon us?' Whereas the Lord's judging and process against 
them all argues all to be guilty, and the guilt to lie amongst them all, in each 
party some of it. And the way to know the total of (lod's charge against 
us is to observe the particulars wherein each party is guilty, and to put them 
all together, inquiring after them, and yielding to conviction in the severals, 
without partiality. 

If you would pursue this concernment successfully, passionately,* take 
heed of addicting yourselves to a party. Besides other mischievous conse- 
quents of it, it tends much to hinder you from discerning your sin, and the 
sin of those you give up yourselves to, when the Lord for it is proceeding 
against you jointly. Those that give up themselves to a party are under a 
strong temptation to be, as in other cases, partial, so also in finding out 
their guilt. For what self-love does to a person, Uiat such a love, a little 
further extended, doth to a party : blinds the eye, and will not suffer it to 
see its guilt, nor take an impartial view of it, nor pass a true judgment upon 
it, or a just sentence against it. 

Oh take heed you be not so keen against others as to have no edge left 
against the evils that are your own, or those of your own way and per- 
suasion. 

(7.) Prejudice sgainst those who are ready to tell us of our sin. The 
* Qo. * dispassionately ' ?— £o. 



IbA. XXYII. 9.] AND AVFLIOTIONS ON HX8 PBOPLV. 215 

traest infonnaiion, the most fiiithfiil discoyery will be lost on qb if we be pre- 
jadieed against those that offer it. This will hinder ns from believing it, 
make as misinterpret it, tempt ns to reject it. Ahab's soul was closed 
against all conviction from Micaiah, when he declares that he hated him, 
1 Kings xxii. 8. And the Jews were hardened against all Jeremiah's 
endeavours to make known their sin, and convince them of it, when they 
had received this prejudice against him, that he sided with the Chaldeans. 

If yon wonld know ypnr sin, look upon him as a friend, whatever he be 
otherwise, that will make it known to yon, Ps. czli. 5. 

(8.) The exceeding vUeness of othen may hinder ns from taking notice of 
onr own sinfhl distempers or miscarriages. When gross and horrid wicked- 
ness exceedingly abounds in the place and times where we live, we may be 
apt to think that there is no other cause of the judgments there executed, 
and 80 professors may be tempted to overlook the more refined evils that are 
amongst themselves, and consequently may take Utile notice of that which 
is in great part the ground of God's controversy. The sins of sons and 
daughters, though not in their own nature so horrid and grievous as the 
wickedness of the debauched world, may, by reason of special aggravations, 
whereof the sins of others are not capable, be great provocations in the sight 
of God. Though they pass not for crying sins, yet may they cry aloud 
in God's ear. He may resent them as abominations, though we mske light 
of them, and may proceed severely against professors for them, as those 
whom he abhors, Deut. xxxii. 19, Amos. iii. 2. He had chosen them, above 
all on earth, to be his peculiar people, and admitted them into a covenant 
with himself singularly gracious, and therefore the sins which he passed by 
in others, he would punish most severely in them. Aud therefore we have 
little reason to be so severe against the sins of others, as to let our own 
eeeape a severe inquisition and censure. 

These are some of the impediments which may hinder us from finding out 
the sins for which the Loid hath been judging and afflicting us. If we 
wonld discover them, these must be removed, avoided, rested.* We must 
take notice of them, as evils like to obstruct us in our course of complying 
with the liOTd's end, and must be watchful against them. 

8. Listen unto conscience. It has light and power to make you know 
your sin. It is God's officer, his deputy ; he has pUoed it in your breasts 
for this purpose, to discover sin. 

Conscience hath the light of a rule. The xonaU trya/a/, common notions 
of good and evil are planted in it. Hence that of the apostle. Bom. ii. 14, 16. 
The Gentiles, which had not the law of Moses, yet in that they had a con- 
eeience, they had a law discovering what is good and what evil. And where 
this impUmted kw is obscure or defective (the tables of it being much 
broken by the fall), it may be repaired, and the defects of it supplied by the 
written word. So that there is a light in it to discover what is sin, what 
is cTil. 

Aleo it hath the office of a witness, and brings m evidenee for or against 
a person, according as he hath demeaned himself towards the rule, BomI 
ii. 15. And it is called emtbnetg, which is a man's knowing that he hath 
done, or not done, what the rule requires; and so is a witness for or against 
him, either pleading for him as not guilty, or accusing him as a transgressor. 
Now the way to know your crime is to inquire of your accuser ; if you 
would have a discovery, and want evidenee, hearken to the witness* that 
which God has appomted to perform this office within yon. 

• Q«. 'resisted*? or 'arretted '?-*En. 



216 ood'8 bnd in sbndimo oalamitixb [Iba, XXYII. 9. 

It halh also the anthorlij (tf a jadge, and pasaeth aaDteDoo aceoidiDg to 
eTidence, 1 John iii. 20, 21, o*xc/ey dtxaofii^Wt Naz. 

The whole process of conscience, in the ezeontion of its several ofieea» for 
the disooTery of sin, yon may discern in sach a syllogism. Whosoever doth 
ihns and thns, sins against God (this it manifests as a law or role) ; bat ^um 
hast done thns and thns (this evidence it brings in as a witnesB)^ therefoie 
thon hast sinned against God. (There is its sentence as a jndge.^ 

You see conscience is every way famished to help yon to the diseovny of 
sin ; make nse of it accordingly. Get it more and more enlightened, ihai it 
may give troe and full direction. Beware it be not cormpted with hhe 
prineiples, that the role be not made crooked, aod bended to favour yon in 
any evil. And order it so as it niay prove a tme and fEuthful witneas ; let 
it not be bribed, nor overawed, nor cat short ; hear it oat, give it liberty 
and eneoaragement to speak the whole tmth. Let it not be baffled, as 
modest witnesses are sometimes by wrangling advocates. Observe its first 
reports, take them in their gennine sense, before they be perverted, dark- 
ened, eladed by the arts and sophistry, the shifts, cavils, evasions of oonnpt 
and deceitfnl hearts, which wonld deal with the plain witneas of eon- 
science, as canning lawyers are wont to do with the evidence that makes 
against them. 

This is the way to have conscience help yon to a troe judgment < 
ing the sins for which yon are afflicted. 

4. Hearken to others. Neglect not the help of any who may be i 
able for this discovery; and there are mwy who may contribute to it, 
friends, strangers, different parties, yea, yonr enemies ; bat especially those 
who are called to the gaicUmce of year seals. Plus vident oetdi^ fMcm 
oculua. The more eyes, the better and the foller discovery. That whidi 
escapes your sight may be obvious to another ; he may have a more diaeetn- 
ing faculty, and better advantages, and may be freer finom those impedimenta 
which hinder your prospect. 

There is a special obligement upon friends to be helpful to one another 
herein. The laws of Mendship require a discovery of that which endangen 
one another. You would count him unworthy the name of a firiend, who 
knowing a thief or an incendiaiy to lurk in year family, with a dea^ to 
kill, or rob, or bum your house, would conceal it from you, and not acquaint 
you with it on his own accord. There is no such thief, murderer, ineen- 
diary, as sin : it more endangers us, and those concernments that are more 
precioas than goods, or house, or life; and that most endangers us, by whidi 
the Lord's anger is ahready kindled against us. Silence or concealment 
in this case is treacheiy. He is the most faithful friend, and worthy of 
most esteem and affection, that deals most plainly with us, in referenee to 
the discovery of oor sin. He that is reserved in this case is but a &be 
friend, a mere pretender to love, whereas, indeed, he hates his brother in 
his heart. Lev. xiz. 17. 

And because this act of love, though most to be valued, is too unaeeept- 
able to our perverse natures, we should provoke and encourage one another 
to this office ; when we are together, this we should commune of, eBpemBj 
in a day of affliction. This should be one of our principal qnestioos and 
inquiries. Oh wherefore is the Lord's anger gone out against us? What is 
the cause that it is not yet turned away ? We should get eveiy one to 
declare, and mark every one's opinion concerning it. 

Hearken to strangers. Their judgments are more to be regarded, beeaase 
they are not concerned in our interests, or in our differences, or in our suffer- 
ings. And those that are disinterested may pass the truest judgment ; they 



ISA. XXVn. 9.] A3XD AFFLI0TI0N8 ON HIS PEOPLE. 217 

have less bias to mislead them ; and therefore, if we have opportmiity to 
know it, their opinion shoold not be negleoted concerning the cause of oar 
calamities or afflictions. 

Hearken to those who differ from us. They may be less partial to as 
than we to oarselves, and are mider less temptation to spare ns than we to 
spare onrselves. If the evils were observed, with which the differing parties 
amongst ns do charge each other, and the sum of each charge put together, 
ont of the whole might be made a better collection of the groand of God's 
controversy with as all, than each party will nuake for itself. Those that 
differ from ns may, and will see that in ns that we cannot or will not see 
in oarselves. Therefore, the way to understand fully why the Lord con- 
tends with ns, is to take notice, not only of what we see oarselves, but what 
others may see for ns, and charge us with, examining impartially how far 
their charge is jast. 

The acensations of enemies are not to be neglected, i You may have heard 
of one who, intending to woond his enemy, lanced an imposthume, which 
otherwise might have been mortal to him. We are prejudiced against what 
eomes from an enemy, as being the issue of hatred and malice ; but even 
malice sometimes speaks a trutti when it will serve a turn ; when it tends 
to the disgrace and disparagement of the accused, and may render them 
odioos ; and that which discovers our sin, though it tend to our shame, 
serves our turn as well as theirs. We are not so much to regard whether 
they charge ns maliciously, as whether they charge us truly ; and so far as 
their sofQgestion ip true, firom what mind soever it proceeds, and whatever 
design Ihey have in it, let us make use of it for our conviction, and so turn 
the poison into a medicine. 

When Judah and Israel were in the field, ready to join in battle one 
against the other, Abijah, the king of Judah, declares to Jeroboam and his 
followers, the sin which tiiey took no notice of, 2 Chron. xiii. 8, 9. If Jero- 
boam had made right use of this discovery, though it was the accusation of 
an enemy, it would have done him far better service than his army of eight 
hundred thousand mighty men. 

5. Reform what evils you know already, if you would have a discovery of 
those you know not Proceed against them effectually, till they be morti- 
fied in the heart, and cut off from the life. A good improvement of what 
light we have is the way to have more. That promise is of large extent, 
and may reach this case : Mat. xxv. 29, Mark iv. 25, * Him that hath,* i. s. 
who duly uses and improves what he hath, ' more shall be given.' And as 
in troths, the practice of what we know, is the way to know more, according 
to that of Christ, John vii. 17, so in reference to sin, he that purges out 
that which he discovers, shall not want disooveiy of what the Lord would 
have purged out by lections ; but if yon tolerate any sins which you know, 
this may provoke the Lord to deny you the knowledge of what you sufier 
for. Such abuse and non-improvement of light may justly be punished 
with darkness. Those who make themselves like idols in one respect, so as 
to have hands and act not against the sin which they see, may be left to be 
like idols in another respept, so as to have eyes, yet not to see the sin which 
they smart for. 

6. Observe carefully the judgments and afflictions which are upon you, 
or upon the place where you live. There is sometimes such a simihtude 
betwixt the judgment and the sin, that he that knows the one may know the 
other. A strict observance of the calamity may help us to discern the sin 
which brought it. There is often a proportion between the sin and the 
pnnishmenty either in the substance thereof, or some remarkable circum- 



218 OOD*S BKB IN SBHDINO OAUUdTDIB [ISA. XXITIL 9. 

stance ; partieulariy, this is observable, 1. Sometiiiies in the things wherein 
we saffer. Babylon made herself drank with the blood of the saints, and 
she mast have blood to drink, Bev. xvii. 6, and m. 6. King Asa pats the 
seer into prison, and the stocks (see the same word, Jer. ix. 2, and xzix. 26), 
and he is strack with a disease in his feet, 2 Ohron. xvi. 10, 12 ; Adonibe- 
zek cat off the thombs and great toes of others, and he himself had his 
thumbs and toes cat off, and by the likeness of his saffinings is led to the 
sight of his sin, Jadges i. 6, 7. 

Sometimes in the parties or instraments by which we soffer. David sins 
in his indolgence and inordinate affection to Absalom, and Absalom is made 
the instrament to afflict him. 

Sometimes in the time. When Belshazzar is drinking in the vessels of tiie 
temple, and praising his gods of gold, Ac., and at the same hoar appeaia 
the sentence for his rain, Dan. v. 4, 6. 

Sometimes in the measure. The rich sensaalist affords not Lazams the 
onimbs of his table, and he himself is denied drops of ?rater. Lake xvi. 

Sometimes in the manner. Jacob comes, as the elder, to Isaae, and 
delades him ; aad Leah comes, as the younger, to Jacob, and so he himself 
is deluded. 

7. Make use of the word. Nothing comparable to that, for its vittoe 
and power to discover sin, and convince you of it. It is a dear, a searching, 
a convincing, an undeceiving light. Yoor own hearts and consciences may 
delude you ; others may abuse you, and be too &vourable or too severe, may 
represent you better or worse than you are ; but the word will not deeeive 
you ; nor, if you make due use of it, will it suffer you to be deceived. It 
will help you to discern that which yourselves or otihers will not, or eaanot, 
otherwise see : Heb. iv. 12, 18, * mind and spirit.' It will discover a differ- 
ence betwixt those things which are most hard to be distinguished, the mind 
and spirit. It will help you to discern those things that are b68t,.&9jBM0, 
the nerves, the least parts, snd those things that are most secret, and have 
most to fence them from our sight : the marrow, that which is within, not 
only the skin and the flesh, bat the bones. It will not only discover year 
actions, but your thoughts and imaginations ; the most secret plots and con- 
trivanoes, the most retired motions and workings of mind and spirit, x^nnk 
iv0ufi,^€$6Hf rAt fwofftw. It is a critic in discerning these. It will help joa to 
an exact and accurate judgment of the most obscure and subtle devices of 
your hearts ; and, ver. 18, there is nothing so small, so secret, so di»> 
guised, so concealed, but this will bring it to light, and make it manifest. 
* All are naked and open to the eyes of that* r^c ^v 4/cft?lf 6 Xo/A«, * of which 
we are speaking.' As all the secrets, the entrails, the inwards of a sacii- 
fice were exposed to the eye of the priest, when he had flayed it, and cut it 
down the back, and laid it all open, n r^^iyXid/ifrf va, &c. It will flay off all 
coverings and pretences, which hinder you from discerning your sin, or 
being convinced of it, 1 Cor. xiv. 24, 25. These are his sins, even the 
secrets of his heart, made manifest to himself by the convincing power of 
the word. 

There are three parts of the word especially useful for this purpose. 

(1.) The commands or injanotions. Observe what it requires, what it 
forbids. In this respect it is a rule ; and that is tyidftv tut et obUqm^ dis- 
covers both your duty and your sin. If you would discern the erookedneEs 
of a thing, you bring it to the rule. Bring your hearts, the motions, the 
desif^ns, tiie temper of them, to this rule, if you would see what erookedbess 
the Lord is correcting in you. What was the temper of your hearts befora 
affliction seized on you ? What was the bent, the designs, the oontrivaness, 



IbA. XXVU. 9.] AXD AF1U0TI0R8 ON HIS nCOPLB. 210 

the language, the posture, the motions of it ? Whither did the stream of it 
nm ? Upon what was the face of it set ? Compare these with the role ; 
joa may thereby see what was wrong there, and what ealled for thenrod, and 
what oceasion the Lord had to make ose of it. 

Bring yonr lives, yoor actions, your ways to the mle ; call to mind how 
they were ordered before trouble came. The word may, and will, if duly 
observed, point at that which is yonr tronbler, Rom. Tii. 12. It is < holy, 
jnsty good.' And that which is so helps yon to discern what is not so in the 
sight of God, and eonsequeotly what he is angry at, and why he expresses 
his anger in afflictions and chastenings. 

The word is compared to a glass, Jamea i. 2&-25. If yon would see what 
spots the Lord would have washed off, what defilement and pollution he 
wonld have pui^ged, look into the glass, view your hearts and lives there, 
and do it, according to the import of the word there. Content not yourselves 
with a glance, a transient view, but Ta^K\h\fay, bend down to it, as one that 
wonld take pains to see, and has a mind to take all the advantages this glass 
will afford for a full self-discovery. 

(2.) The threatenings. These may contribute very much to the discovery 
of the sins by which we suffer. In order hereto, observe what is threatened 
in the word of GKmI, and for what ; what calamities or judgments are de- 
nounced, and for what sins. If the judgments or afflictions be upon us that 
we find threatened, and the sins be amongst us for which they are threatened, 
this wiU be a good ground to conclude that those are the sins for which we 
are judged and afflicted. To instance in two or three, which may lead us to 
the sight of some sins, for which in all probability the Lord hath proceeded 
against ns. 

2 Thes. ii. 10, 11. Here some are threatened to be given up to strong 
delusions ; and tiie sin for which this terrible judgment is threatened, is not 
receiving of the truth in the love of it, and taking pleasure in unrighteous- 
ness ; ue,in false and unrighteous conceits and opinions, such as are not 
according to truth and godlmess. 

Now what a spirit of delusion has seized upon many, even multitudes of 
professors, is too evident. That it has intoxicated them, and made them reel 
from one thing to another, as drunken men ; and that many are fedlen by it, 
fallen foully from the ways of truth and holiness, and from sober and wholesome 
principles. And the delusion is strong, and continues on them to this day; 
all means and dispensations have not l^en effectual to break the bonds of it, 
and to bring them to themselves. That this judgment is inflicted, and abides 
so, is visible ; and it is one of those we should most tremble at, as being 
both a dreadful judgment and a high provocation. And hence we may come 
to the discovery and conviction of the sin for which it is inflicted. The 
truth has not been received in the love of it. The truths of the goq>el, lead- 
ing to holiness and mortification, have not been cordially and affectionately 
received, have not been admitted in the power and efficacy, have not been 
practically entertained nor rooted in the heart. That seems to be one sin 
for which the Lord has a controversy with ns, and which he has been plead- 
ing severely in the way forementioned, by sending strong delusions. 

Another threatening, Mat xiii. 12, Mark iv. 25, Luke xix, 26, where those 
that have not (t. e. who improve not what they have, as appears by the fol- 
lowing verses) are threatened to have it taken away. We bad opportunities 
lor the beating down of sin, promoting of holiness, advancing of Christ's 
interest ; large opportunities for the winning of souls, defiaating of Satan, 
enlarging the kingdom of our Lord Jesus. We bad advantages for reform- 
ing what was amiss in worship, discipline, practice^ for the rooting out 



220 god's emd in bbndiko oalaiotibs [Iba. aXVIL 9. 

every plant, &c., for the oonfonning of all according to the pattern b the 
monnt 

Have we lost these opportonities for onr own or others' souls, wholly or 
in part, or are in danger of it ? Are we bereaved of those blessed advan- 
tages we had for reformation 9 What sin is it that has bereaved as f What 
is the caose the Lord has taken, or is taking from ns that ^i^eh we have ? 
Why, what can we pitch on with more probability than the sin for whidi 
this is threatened ? We did not fidthfally improve what the Lord entrusted 
ns with while we had it. Here is another chief groqnd of the Lord's con- 
troversy ; it seems to be. 

Farther, the Lord threatens that who are not fiuthfiil shall be deprived of 
the means of frnitfalness, Isa. v. 1-7 ; and that the gospel of the kixigd<Rn 
shall be taken from those who bring not forth the fruits of it, Mat. xn. 48 ; 
and elsewhere the i^nfraitfal are threatened to be cot down, Mat. iii. 7, 8, 10, 
Mat. vii. 19 ; and more frdly in a parable. Lake xiii. 6, 10. 

Now, have we been in danger to be cat down by one destroying jndgment 
afler another ? Have many been cat down ronnd aboat as ? Has the rain 
been withheld in its season ? a restraint npon that which shonld make oar 
souls fruitful 7 Does the Lord by his providence threaten to take away (he 
hedge, and break down the wall that has secured ns, and so leave us to be 
eaten up and trodden down ? Are we in danger to be laid waste, left as a 
wilderness not pruned nor digged ? Has the Lord seemed to lay hold on 
the gospel of the kingdom, and been moving and removing it, as though he 
would take it away? What is the caose of all this ? We need not be to 
seek if we will observe these threatenings. We see that which brings sunk 
a calamity is unfruitfulness, and it is observable. 

(8.) Scripture relations ; the account we have there of the course of provi- 
dence, and the Lord's proceedings with others. If, in several dispensations, 
he has dealt with ns as he dealt with others in like circumstances, probably 
it is upon like grounds ; if we suffer in some proportion as others have 
suffered, probably we have sinned as they sinned. To give but one in- 
stance, which possibly may lead us to the sight of a great provocation, 
and that which had a great hand in proooring and prolonging our troubles 
and afflictions. 

Has the Lord proceeded with us as he did with Israel in the wflderaaes f 
When we were almost in the sight of Canaan, are we brought back again to 
so great a distance from it, as we may seem nearer Egypt than the land ci 
promise ? 

Let us inquire, then, if our sins have not been somewhat like theirs. 
Have we not been unthankful for great deliverances, great mercies ? have we 
not undervalued them, and made no answerable returns for them ? have we 
not given way to discontents in the midst of all occasions of thankfrdoess ? 
have we not murmured and repined when we had manna enough, and aD 
provisions and advantages for our souls without restraint? have we not 
quarrelled with our condition, if not with the providences of God, beeause 
Uiey have not suited with some particular humour or interest? Oh the 
horrid onthankfulness of this generation 1 Because we wanted somethii^ 
we desired, or some interest was not gratified, or some instruments liked us 
not, we fell into distempers much like theirs in the wilderness, and suffered 
ourselves to be transported with ungrateful and unreasonable disoontenta, so 
far as all we enjoyed were sacrificed thereto. Oh how justly may the Lord 
swear in his wrath that we shall never enter into his rest; Uiat our oarcases 
shall fall in the wilderness ; that our eyes shall never more see what we 
woold take no thankfal notice of 1 



ISA. XX1%. 0.] AND AFFiaOTZORS ON UIS FEOFLB. 221 



• 



Oh how did we nnderralae meroieSy and rach as obliged ns to higher 
degrees of lore and thankfnlness than any people in the world were obliged 
to 1 The greater the meroieSy the more intolerable the eontempt of them. 
So it was in Israel, and so expressed, Ps. eri. 1&-16, 21-27. Oh what was 
it that we despised not ? 

8. Apply yonrseWes by prayer to God for the disoovery of those sins, for 
which he judges and corrects. Beg of him light, direction, and conviction ; 
all other means will signify nothing without his concurrence and assistance. 
He makes the discovery by means ; they will discover nothing to purpose 
without him. The sufficiency and efficacy of means is from him ; your due 
use of them, and success in using them, depends on him. You can do 
nothing by them, they will do nothing for you without him. Acknowledge 
his all-sufficiency in this, as in other thmgs ; and the insufficiency of whatever 
else you may be apt to depend on. Make it appear that you use the means 
in obedience to him ; yet your dependence is only on him; your expectation 
of success alone from him. 

Seek him accordingly. ' Cause me to understand, Lord, wherein I have 
erred' ; < make me to know my transgression and my sm,' as Job xiii. 28. 
Search me, and try me ; enable me to search and try myself, impartially, 
diligently, narrowly. Help me against whatsoever might blind my eye, or 
divert it, or contract it. Enlighten conscience, and awaken it ; as it is thy 
officer, let it be thy voice, and represent faithfully thy charge against me. 
Direct others ; bless the word, that it may be a searching, convincing light. 
Order all and concur with them, that I may understand wherefore thou cen- 
teodeat with me, and with thy people, and with these nations. 

Be importunate, as apprehensive of the great importance thereof. How 
much you are concerned to have the Achan, the accursed thing discovered ; 
and how dangerous it is to have that escape your notice which is the ground 
of this controversy. Qive him no rest till he make known to you, both 
what ripened and disposed you at some distance for this severity ; as also 
what had a nearer hand in bringing those evils upon you ; both what pre* 
pared the rod, and what provoked bun more immediately to make use of it ; 
both what raised the clouds, and dissolved them into showers of displeasure, 
and still continues the storm ; both what moved the Lord to anger, and to 
express his anger so many ways, and to draw out the expressions of it to such 
a length ; wherefore it is that his anger is not yet turned away. 

Pray fervently for this, and pray in faith. You have great encouragement 
to come to the throne of grace for this with confidence, 1 John v. 14. Now 
that is according to his will, which he has made your duty — to seek the 
knowledge of your sin, these sins especially. And he has promised, those 
that seek shall find. Seek this with a sincere and fixed resolution to put 
away every sin you shall discover ; and there is no doubt but he will help 
you to the discovery. That is according to his will which he is willing you 
shouid do ; but he is willing you should know the sins for which he judges 
and corrects. Whether he proceeds as a father or as a judge, you may be 
confident of it, he is willing you should understand wherefore he proceeds 
against yon. What judge will conceal from a delinquent the crime for which 
he ia arraigned, sentenced, and penalty inflicted ? What father is unwilling 
to make known to his child the faults for which he chastises him ? So he 
may lose his end in correcting him. That which he aims at is the reform- 
ing of what has offended him ; but the child is not like to reform it if he 
do not know it. And so it is here, the end why the Lord affiicts is to take 
away yoor iniquity ; but how shall yon put it away if you do not know it ? 
As sore as the Lord is willing to have his end in fthastening you, so sure is 



OOD*B BND nr 8BKDINO OMLMUmMS [Isiu &YIL 9. 

• 

he willing to lei yon know why he olustiBes. And therefore yon may beg the 
knowledge of it in faith, and with confidence that he will not deny it, sinee 
there is so mnch gronnd to believe that he is willing to gmnt this request. 

And, 2, Yon may apply younelves to Christ with as much confidence 
also ; for it is his office, as he is the great prophet, to instmct his people in 
their great concernments. And are they not greatly concerned to know 
wherefore the Lord is angry with them 7 Is it not c^ great importance to 
them to answer the Lord's end in smiting them ; and so understand that 
without the knowledge of which they cannot answer it ? It is Christ's office, 
as he is prophet, to make known his Father's will, whether signified by his 
word, or by his rod ; and you may be confident he is willing to petform his 



And, 8, You may address yourselves to the Spirit of God, with the like 
exercise of faith ; for he is sent for this purpose, to convince of sin, John 
xri. 8, JXfy^tf. He will convince the world of the great sin for which he 
has a controveny with it ; and make it evident that unbelief is the sin for 
which he judges them ; and he will not be wanting to his people in that 
which he performs to the world. It is bis office to convince them of the 
sin for which God contends, to make their sin evident ; so as wa4Wf dink^ 
ytav ixK6wrtif to leave no defence, no covering to hide it fiK>m them. 

Encourage your faith hereby, and exercise it in prayer. So may you 
prevail with God to bless the use of the other means specified ; so as there- 
by you may discern, and be convinced of those sins personal or national, far 
which the Lord hath been judging and afflicting. 

And so much for this great inquiry, so necessary to be insisted on ; that 
we may comply with the Lord's end in proceeding against us. Let me 
proceed to some other directions which may be helpful to this purpose. 

9. Make use of judgments and afflictions, to engage your souls thoiooghly 
against sin ; whatever in them is troublesome, afflictive, grievous ; whatever 
is hateful, dreadful, terrible, make account it is firom sin ; charge it all upon 
sin's account. Whatever is of this nature in the world, it is from nin ; 
if it be so in itself, sin made it so, and it had never been so to you, were it 
not for sin. And quod efficit tale, ett magis tale. Are you bereaved of dear 
relatives ? Weep you for children, and the loss of other endeared Mends, 
because they are not ? Why it is sin that killed them ; this was the death 
of them all. This is the grand murderer, and has been so from the begin- 
ning. Distempere, diseases, to which we ascribe their death, are innocent 
in comparison ; there had been no such thing in our bodies, in aoy of oor 
families, or in any part of the world, but for sin. This bred them, bron^t 
them, employed them; they had never done any execution bat lor sin. 
This alone made diseases, and made them mortal. If their death be 
grievoos and bitter to you, let the bitterness of their death be upon sin. 

Are yon impoverished ? Sin has bereaved you. Are you laid low ? Sin 
has tumbled you down. You charge the fire, you ciy out against incen- 
diaries ; but this is the fire that has consumed so much of our riches and 
glory ; this is the great incendiary. Had it not been for sin, no instruments 
would have attempted it; no matter have been reeeptive of it. Thw 
kindled it ; this blew it up into those dreadful fiames; this carried them on 
with rage, fury, so as they despised all opposition. To this we owe our 
ruins, our desolation ; the sight, the report of which, has struck those that 
saw, yea, those that heard thereof, with horror and astonishment. 

Oh ! if poverty, if the loss of estate, the ruin of families, be grievoas to 
us ; what is sin 7 whose hand is in all this, whose hand hajB done all thi*, 
and without which it could never have been done. 



ISA. XXVII. 9.] AND AFFLICTIORS ON HIS PNOPLB. 228* 

Is a phgae dreadfiil» sneh a one that sweeps awaj thousands in a week ? 
Oh ! hnt £ere had been no plagae in the world but for the infection of sin ; 
and sin is more pestUent, moie contagions, more destmotiye. No plagne 
like that of the heart. Where the other has destroyed its thousands, this 
has destroyed its ten thousands ; this has infected the whole world ; and all 
that pezish die of this plagne. 

Is persecution grievous ? Why, this is it that makes men persecutors ; 
yea, this is it which made him a devil, who acts and inspires them. Of an 
angel of light, this made him a fiend of darkness ; and it is by the media- 
tion of sin that he engages his instruments in hellish designs, to extinguish 
the light. 

H^ it not been for sin there had [been no plagues, no judgments, no 
calamities, no afflictions, no distempers in our souls, no diseases in our 
bodies, no complainings in our streets, no lamentings in our families. There 
had been nothing afflictive, nothing troublesome ; no, nor fear of any such. 
This, this is the Achan, the troubler, &c. This is the burden and grievance, 
this is the sting and poison of all. Take an account of all that i^cts you 
or others, cast it np exactly ; and then discharging all other things as 
innocent, charge all upon sin. Make such use of troubles and afflictions 
to engage your souls against sin, so you will be disposed effectually to 
purge out your iniquity, and put away your sin, and so comply with the 
Lord's end in judging. 

10. Content not yourselves with any opposition of sb, unless it be 
universal. If yon would comply with God's end in what has befiillen you, 
or is approaching you, so as to have iniquity effectually purged and taken 
away, the opposition you make against it for l^is purpose must be universal, 
not (mly in respect of the object ; you must not only set yourselves against 
all sin, of which before ; but in respect of the subject, oppose it with all 
your fiusulties. All that is within yon must be set against it. The oppo- 
sition must be in and from every part ; not only in Uie conscience, but in 
the will and affections ; not only in some part of the mind, bnt in the 
whole heart, the whole soul, and in every power thereof. Rest not till yon 
find a party against sin in every part, till you feel each faculty of your souls 
like Tamar's womb, twins struggling. 

11. Think it not enough to avoid or oppose sin, unless you get it morti- 
fied. The purging of iniquity, and the tilling away of sin, imports no less 
than the death and burial of sin; the putting it to death, and the burying it 
out of your sight Unless yon endeavour this, yon answer not his call by 
afflictions, yon come not up to what he designs tiierein. 

When he pnts his people into the lumace, he would have their dross not 
only loosened, or a little parted from them, but thoroughly wrought out and 
porged, and so wasted and consumed. If it be not wrought out and wasted, 
it mftj mix with the better metal agam in the cooling, and so the firo and 
fammee will be to little purpose. 

The Lord would have your iniquity purged, so as you should return no 
more to yonr vomit ; and sin taken away, so as it should no more be found, 
as formerly, in heart or life ; but this will not be ; you aro not secure from it, 
tmleaa sin is mortified, and iniquity subdued. 

The Philistines did not continually invade the Israelites, they wero not 
always making inroads upon them; yet because they are not quite sub- 
dued, Israel was alwa^ in danger ; often miserably foiled, and their land 
wasted. Content not yourselves to force this enemy to yield to a cessation, 
hot miJu) it your design to break its power ; be still labouring for a fuller 



224 60D*8 BND IK SSMDtlfO OlLAJfTTIBB [ISA.. XXYIL 9. 

coDqaesi, that it may not onlj be still aad q^iet, bat may have no power left 
to be otherwise. 

The heathen eonld oppose some gross sins^ and abelain from tlie aets of 
them : the Spartans from dmnkennees ; Socrates from passion ; Aknanda 
from incontinenoy ; the Romans, many of them, from perfidioosness. But 
notwithstanding, their iniquity was not purged, their sin not taken away, 
beeanse they were not mortified ; bat ' those that are Christ's have eraeified,' 
&e., Gal. ▼. 24, Col. iii. 5. This is it that he calls for, by his word and by 
his rod. This is it he principally aims at in calamities and affiietions; not 
only some avoiding of sin, bnt the purging of it out, the taking it away, Le. 
the mortifying of it. Whatever you do against sin less than this, yoa eomply 
not with God's design ; by this alone, and by nothing without tliis, will yoa 
answer his end. ijid therefore on this we shall insist a little, and shew 
how it may be effected. 

If you wonld subdue your iniquity, and mortify your sin, 

(1.) Get mortifying apprehensions of it. Labour to possess your minds 
and judgments with full and effectual persuasions that sin is such a thing as 
is not fit, as is not worthy, to live ; that you are highly concerned not to si^Bler 
it to have a being in heaxt or life ; that you should not in any reascm, that 
you cannot with any safety, tolerate it or endure it should have life or bemg; 
that it is most worthy, of all things in the whole creation, to be utterly minei 
and exterminated. That this may be the vote of your judgment. Away with 
such a thing from the earth ! Away with it out of my heart, life, oat of the 
world, for it is not fit that it should livet As they, Acts zxi. 22. 

The Spirit of God in Scripture leads you to such apprehensions of sin, and 
lays down clear grounds to raise them, and to fix them, and to carry them 
on to full and powerful persuasions, such as should thoroughly engage ns to 
mortify them. It represents sin to be such a thing as should be in all reason 
put to death, and denied a subsistence, and proceeded against with that 
severity. Dent. ziii. 8-10, which was to be used against the seducer. 

It is declared to be an enemy, a mortal enemy, to your souls, and aU your 
dear concernments ; an enemy in arms, in actual, in ecmtinaal war against 
you, 1 Peter ii. 11, James iv. 1. It is not only so to yon, but an enemy to 
God, to mankind, to the whole creation ; a public, a desperate, an ixreoon- 
ciiable, a cruel, deadly enemy. And should not such an enemy be perBeonied 
to death 7 

It is a monster eminently, &/id^fAa rn^ pUtoif^ the most ugly peeeaney, 
horrid exorbitancy of nature. Nay, that which transforms every soul and 
spirit that gives it entertainment, into monsters ; so it has dealt with the 
fallen angels, it has turned them into monstrous fiends ; so it has dealt with 
the souls of men, they come into the world without eyes, or feet, or hands, 
or hearts for God, monstrously defective. It has perverted and misi^aeed 
all the parts and faculties, as if head were lowest and leet hi^est ; a mon- 
strous dislocation ! If the effects of it be so prodigious, how monstroos is 
sin itself 1 And should such a monster be suffered to live ? Oh if it were 
but seen in its own shape and colours, how would the children of mmx ran 
upon it, to root it out of the earth ! 

It is a robber. It robbed our first parents, and in them all mankiiftd, ol 
the image of God, of all the heavenly treasure they were possessed of, of the 
inheritance they were bom to. It left nothing but sorrow and miaeiT; 
fathers and children, all mankind, were hereby quit^ beggared and ntteriy 
undone. And when the Lord had taken a course to repair all this, yet stiH 
it is attempting to rob us of all that is precious to us; of grace, of the means 
of grace ; to rob us of our peace, our comforts, our hopes of glory. It wonld 



laA. XXVn. 9.] AND ▲FFLI0TIOK8 ON HIS PBOFLS. 225 

leaTe as nothing bat beggaiy and misery here, and bell hereafter. Should 
aoch » robber live ? 

It is a traitor to Christ, to his orown and dignity. It would overtum his 
throxia, throw down his sceptre, trample on the ensigns of his sovereignty. 
It will not have him to role over us ; and shoold not such a traitor die the 
deathy which suggests and acts treasonable things against Christ ? 

It 18 a ravisher of souls; draws away conjugal affections from Christ; gets 
into the marriage-bed ; forces them to commit folly in the sight and presence 
of Christ, without any regard of the eyes of his jealousy ; prostitutes them 
commonly, openly to the world ; yea, to Satan himself, 2 Cor. zi. 2, 8, 
James iv. 4. 

It 18 a witch. Indeed, the mistress of witchcrfkfts ; a sorceress, as the ex- 
pression is, Nahum iii. 4. It practised Borcery upon the Galatians, chap. 
iii. 1. It was by means, through the mediation of sin, that they were 
bewitehed so as to take error for truth, and truth for error. And others 
are praetieally bewitehed thereby, so as to call evil good and light darkness, 
to count that their glory which is their shame, that their refreshment which 
is poison, that gain which undoes them, that their happiness which ruins 
them. So they conceive of things, so they act, as those that are bewitehed; 
as Buoh who are under the power of sorcery, which is illusio sensuum, an 
abasing of the discerning faculty, so as thmgs appear to be contrary, or 
quite c^erwise, to what they are. Now, Ezod. xzii. 18, a witch was not to 
be suffared to live. 

It is a murderer ; it sheds the blood of souls. Satan, who is called ' a 
murderer from the beginning, John viii. 44, has murdered none, from the 
beginning to this day, but by this instrument. This kills every way, tem- 
pcNreUy, spiritually, eternally. This has been the death of all that have died 
any of these ways from the foundation of the world to this moment, and will 
continQe this more bloody practice while it continues. And should not such 
a murderer be executed ? Should it not die without mercy ? 

In the text, when the Lord would have iniquity purged, it refers either to 
purging by fire or physic. If the former, it implies tiiat sin is dross, that 
iHiieh debased the soul, once of the finest and purest metal, and makes the 
Lord look upon it as vile and refuse, to reject it as reprobate silver ; such 
is will never pass with him unless it be refined, such as he will never accept 
on any account until it be purged. And should you endure such an embase- 
nent of your souls, and of such dangerous consequence ? 

If to phyac, it insinuates that sin is a malignant humour, a disease, that 
which breeds and continues all the soul's maladies; which, unless it be 
purged, the soul can never have health. It wiU stiU keep it under pains, 
weaknesses, knguishments ; and will, in fine, make it sick unto death. 
And should this have a being, a quiet abode, within you ? It is desperate 
i iiollj to forbear it. 

And when the Lord would have sin taken away, that denotes it as a filthi- 
nesB, not to be endured in our sight; like those garments, to be t^en away, 
Zech. iii. 8, 4. Those filthy garments were his iniquity ; and m the ongmal 
it is excreatentitious garments. Iniquity is to God, and should be to us, as 
the filthiest excrements, as the mire wherein a sow waUows, as the vomit of 
» dog, as the stonch of an open sepulchre, as the putrefied matter of an ulcer. 
And is not such a thing to be removed far from your sight, fiwr from aU your 
•enws? You have no patience, you wiU be restless, until It be done. 

Tbe Scripture thus setTforth sin to us, that hereby such apprehensions 
oC it Tnig)at be formed in us as of that which is not to be endured, not to be 
Toun. ' 



226 OOD*8 BKD Df 8XKDINO GALAXITISB [ISA. XXYIL 9. 

enfered to baye life or bebg. We should make sach use of them ; and 
when our minds are effectn^y possessed with saeh apprdiensions iA rin, 
then is it mortified in onr minds. This is the way whereby the judgment 
purges iniquity, and puts away sin. And this will contribute mneh to the 
mortifying of it in all other parts ; for the judgment is the primum mMU 
in the soul, the wheel that first moyes, and sets the rest on motion. Ac- 
cording as your apprehensions and persuasions concerning sin are, such will 
the motions in your hearts and lives be against it. 

(2.) Get mortifying resolutions. Get your hearts resolved against sin ; 
to prosecute it to the death ; to engage all the strength you have, and can 
procure, in such a prosecution of it ; resolve not to spare it ; not to forbetr 
it in the least ; not to tolerate it, nor sufier it to have any quiet abode in 
any part of heart ot life ; not to enter into a parley or treaty with it ; not to 
yield to any cessation, much less to make any peace with it, no more than 
the Israelites with those whom the Lord had devoted to destructioB, Deut 
ziiii. 6. Resolve to ruin it, to expel it out of your hearts, and cot it off 
from your lives. Make use of the mortifying apprehensions forementtoned 
to raise you to such resolutions ; let them be fhU and effectual, fixed snd 
unwavering resolutions. 

Fuil. That the main strength of the will may be in them. Not audi u 
leave the heart in suspense, or in an indifferent posture, or a little inclinable, 
but carrying it down, as it were, with full weight, into such determinatioDS 
against sin. Best not until you find this the bent of your hearts, and thit 
which is prevalent and predominant in them. 

EffectMoL Not some fi&int, powerless tendencies of the will, which ezdtfl 
not the other faculties, put them not upon actions and endeavours ; but such 
as will engage them in the use of all means far the effecting of what is re- 
solved on. Gkt your hearts wound up to such resolutionB, that may be as 
a spring, setting and keeping all in motion, Ps. cziz. 106, 48. Thai which 
he has resolved on, he vigorously pursued. 

FiaoedL, Not wavering ; not off and on ; not by fits only, when some ser- 
mon, or some affliction, or special occurrence has made some impression; 
not like Ephraim, of whom the Lord complains,! Hos. vi. 4. Bat this 
should be the settled temper of the heart : the fece of it should be constancy 
against sin ; and when you find Uiem varying or declining, aU eaie and 
dDigence should be used to renew and reinforce them, to raise them agiin, 
and keep them up in their full force and vigour. 

Make use of judgments and afilictions (according to a former direetionV 
of the grievonsness or bitterness of them, to draw your hearts to saeh 
resolves for the ruin of sin ; make use of what you have found most e&c- 
tual heretofore for this purpose ; or, if those you have used prove less 
powerfiil, try others ; leave nothing unattempted that the Lord i^Sbrds iutt 
this end. Look upon it as your interest to have sin ruined ; as that wherein 
your safety, your comfort, your happiness, yea, the life of your souls, is 
wholly concerned. If you destroy not sin, it will ruin you ; if yon kill it 
not, it will certainly be your death. And when will a man be resolnte, if 
not in such a case, when he must either kill or be killed? It is aoeording 
to what was said to Ahab, 1 Kings xx. 42: ' Thus saith the Lord, If thoa 
let go out of thy hand the sin which he has appointed to utter deetraotioo, 
thy life shall go for its life.' Oh then, if thou intendest ttiy soul shall live, 
resolve to prosecute sin to the death, and be peremptory in the resolutum. 

When the will is thus resolved against sin for the death of it, sin is already 
mortified in the will, the sentence of death is passed against it ; it is p 
ffjQ condemned to die ; and the will having the command of the other feenl- 



lai. XXVn. 9.] AND AFFLICTIONS ON BIS FBOPLB. 227 

ties and the whole man, it will be brought to exeention. The work of 
mortification is in a fair waj to be oarried on nniversallj ; and though it be 
not folly executed at present, yet the Lord, who jndges of ns by the bent of 
onr hearts, and the prevailing tendency of our wills, will jodge one so resolved 
against sin to be so farm mortified person. This is the way whereby the 
will purges iniquity, and puts away sin ; and that which contributes most 
to the purging and putting it away everywhere from the soul and from the life. 
(8.) Get mortifying affections ; such are the affections of aversation, which 
carry the heart from sin, or set it sgainst sin r #. p, anger, indignation, 
revenge, fear, shame, sorrow, hatred; whereby the soul moves from or 
against sin, as the most offensive, the most provoking^ the most dangerous, 
the most shameful, the most hateful evil. These affecti<M» should be bred, 
and nourished, and strengthened ; you must kindle them, blow them up 
into a flame, and keep them flaming. You should not bear with yourselves 
in the want, or in the weakness, or in the declining or decay of them. 
These affections, thus upheld, will be the death of sin ; it cannot live in a 
heart where these are kept up in bfe, and strength, and action : these will 
distress it» wound it, starve it ; these will be crucifying it ; these will drag 
it towards the cross, and be as so many nails^ to fiuten the body and mem- 
bers of it to the cross. Particularly, 

[1.] Anger. Let sin be the object, the chief ol>ject oi your anger, £ph. 
iv. S6. Then, to be sure, you are angry and sin not, when you are angry 
at sin, when that is the cause and the object of your anger. Our Lord 
Jesus, the qM)Uess pattern of meekness^ was angry at sin, Mark iii. 5. 
Those kinds or degrees of anger which are vicious or eulpabie towards other 
objects, or upon other occasions, are your duties and excellencies in refer- 
ence to sin. You may be, you must be, soon angry, o^iXoi ; and much 
angry, <r/x^/ ; and long angry, ^oKtv^ 

First f Anger should kindle at the first appearaace of sin. We should not 
think of it without something of this passion. The best men are o^i;;^oXd/» 
soon angry, and easily provoked against sin. Thai which is a wea^ess in 
other cases, is a perfection or a degree of it here. We should be slow to 
anger at that which offends us only, but not slow to anger at that which 
oflTends €k>d. Onr souls should be as tinder, and take fire at every spark of 
sin. He that is soon angry in his own cause, for his own petty concern- 
ments, dealeth foolishly, Prov. ziv. 17 ; such anger restetiii in the bosom of 
fools, Eccles. vii. 9 ; but he that is not hasty in his. spirit to anger against 
sin exaheth foUy. The more quick your anger is against sin, the more 
speedy will be the execution, the mortifying of it. Get a spirit apt to be 
angry at sin, and use means to provoke it. 

^j^eomify. Be much angry at sin, and not content yourselves with a low degree 
of anger ; get it raised into wrath and indignation. There is no such danger 
of transgressing the bounds of moderation here as in other cases ; that is 
inmioderate anger which is more than the cause requires or deserves ; but 
the ficreest wrath and the highest indignation of God is not more than sin 
deserves ; and does it not then require and deserve all oars f Let it be 
against sin purdy, against our own sins principally, or against the sins of 
others, not their persons. And then, if it be great wrath, it is not too much. 
Moses, a person meek above all mtta en eaith, was kindled into wrath by 
the sight of sin, Exod. xzxii. 19, his anger waxed hot at first sight of sin. 
A little anger will not do much against sin ; the heart that purges it out 
most be wroth with it, it should be taken away with indignation. 

Thirdly. Be long angry. 'Even for ever ; angry so as never to be appeased. 
It ia no sin to be implanible here, nay, it is jbar duty. The sun must go 



828 O0D*B BMD Df SBMBUHO OAIiAMITIBS [I8A« XXVll. 9. 

down, and rise, and go down all thy days upon thy wrath aghast sin. 8iuh 
an angar will not aenre tho ioni as is 7«ror yrgh^ ; when it ia a mortifybg 
affection, it is avktrwt an nnappeasable anger. Anger at other things mast 
be allayed, suppreeaed, extingoiahed ; bnt against ain it must be nourished, 
heightened, settled, digested into maliee. For thongh it be a wiekednesa 
in other oases, yet maliee againat sin is a virtue, a doty ; yo« eannot be too 
malioioas against am, yon eannot bear it too math ill will. 

There is an holy aiiger, a sanctified malice, which is singnlariy nsefol for 
the expelling of iniquity and mortifying of ain. Tom all your anger, wrath, 
maUce, into this stream against this object Whaieyer is apt to provoke 
yon elsewhere, yon may aee it all in sin ; nothing so offensive, nothing so 
iojorioos, nothing more affironts yon, nothing so mneh wrongs yon in your 
dearest concernments. When yon are apt to be angry at other things m 
persons, — Sach a one has thus and thns abased, wronged, affixmted, vexed, 
tronbled me ; ao oanselesaly, so disiDgenaonsly, so continnally, — tnni year 
eyes, your thoughts, from that, and look upon sin, and say. Oh, how much 
more has sin done agaipat me, yea, against God ? How much more cause 
have I to be angry at sin f Oh, I do well to be angry at it, even to deatL 
So you may make it a mortifying affection. 

[2.] Fear. We are willing to be rid of that which we fear, and ready to 
nse all means, take all occasions to put that far from as which we are afraid 
of. And the more dreadful and terrible it is, the more dangerous it appears, 
the more forward we are to get it removed, and the more eager to have it at 
the greatest distance from as. If you woold have ain purged out and pat 
i^^ay> got your souls possessed with a fear of it, and so represent it to your 
souls as you may see cause to fear it more and more. Yon will not suffer 
that to have a quiet abode in your hearts which you are greatly afraid of. 
Look then upon sin as the most dreadful, the moat formidable evil in the 
whole creation. So it is in itself, so it is declared to be. You have the 
word of God for it ; believe the report of God concerning it ; belieye all the 
experience of the world, which has foond it^so ; believe that which you have 
all reason to believe. 

That is most dreadfiU, most the olject of our fear, which is most danger- 
ous. Now sin is transoeudently so ; so dangerous, as nothing else in the 
world deserves to be thought or called so in comparison. This is the root 
from which all dangers grow. One thing may be dangerous to our health, 
another to our estates, relations, liberty, life. Oh, but sin endangers all. 
Nothing is safe where sin has place. This hazards our tempwal, oar 
spiritual, our eternal concernments; this strikes at all. Nothing could hart 
us ; nor men, nor devils ; nothing could endanger us, if sin did not open their 
way. If sin did not expose ne, our eigoyments, our liberties, our comforts, 
our hopes, were all safe, we need not fear what man could do unto na. The 
foot of pride could not come near us, the hand of the violent could not remove 
us, nay, could not shake us. But what is the wrath of men, poor inc<m- 
siderable worms like ourselves ? This, and this alone, exposes ua to the 
wrath of the great God ; this, and this only, can cast both body and soul 
into hell. We fear where im> fear is in comparison ; we fear a prison, bat 
what is that to hell ! We fear the loss of estate, of relations, of liberty, of 
life, but what is the loss of God*8 fevour, of heaven, of soul and body for 
ever ? It is sin only that brings us in danger of such a loss. 

In fine, whatsoever is dangerous, whatever is dreadful to us, ain made 
it so. It had not been so in itself, or not so to us, but for sin ; and there- 
fore sin is more to be feared than all we fear. There had been, there would 
be, no cause of fear if ain had not beeut or if it were once put away. 



ISA. XXVn. 9.] AND ATFLZOnOMS ON BXS PBOVLK. S29 

Is it fearfol to have your goals dwell amoDgst lions ? Why, but it is sin 
that transfonns men into saoh ereatores, it is sin that gives tibem the fierce- 
ness of lions. Take away this, and they are tame and harmless creatures ; a 
lamb may play with them without danger ; yon mwy pnt yoor hand into tiie 
mouth of a tame Eon without fear, yon might lie down by them securely 
were it not for sin. 

Are afflictions, losses, sufferings, calamities dreadfhl ? It is sin that first 
let these into the world ; it is sin that still exposes you to them ; it is sin 
that embitters them and makes them grievous ; it is sin that withholds those 
comforts which would quite drown the afflictive sense of any outward suffer- 
ing. And what would there be in it to be £Mured, if the affiictiveness of it 
were gone ? When sin is taken away, the bitterness of these is past. 

Is death^terrible to yon ? Why, but * the sting of death is sin,' 1 Cor. 
XV. 56. You would not fear to have a bee fly into your bosom if the sting 
were gone ; it would hurt no more than an innocent fly. 

Is hell dreadful to you 7 Oh, but it was sin that made hell ; this digged 
the bottomless pit, this bred the worm that never dies, this kindled that fire 
that never goes out ; this feeds those flames, those burnings, and makes 
them intolerable, and makes them everlasting ; but put away sin, and there 
is no fear of hell to you. 

Is the wrath of God terrible to you ? Oh, bat no part of the creation had 
ever known any such thing as wrath in God had it not been for sin, £ph. 
y, 6, Bom. i. 18, Col. iii. 6. 

You see nothing is to be feared but for sin ; so this is to be feared above 
all, nothing else in comparison. This, this is the one thing to be feared, 
without which nothing else is dreadful. Believe but this effectually, and 
according to the evidence you have of it, and you will be as active to purge 
iniquity, to put away sin, as you wonkl be to rid yourselves of all your fefurs, 
and of all that is fearful. 

[8.J Shame. This is another affection which will contribute much to the 
mortifying of sin ; that which we are truly, greatly ashamed of, we are not 
only content to be rid of it, but active to get it removed, and put away far 
from OS. 

^ Look upon your sin as your shame, your greatest, your only shame in 
eomparison, as that which is the shame of the whole creation, the most 
shameful thing in the world. 

Are you ashamed of a filthy garment, of a loathsome defilement, of a 
mcmstroos deformity ? Why, sin is more so in the sight of God than any 
of these, Uian all these together are in our eyes. It is a greater shame to 
yoa than if you were all besmeared with excrements, than if you were over- 
ftpread with scabs and leprosy, than if you had no sound, no straight, no 
comely part in your whole body, but all crooked, or ulcerated, or mens- 
troualy misplaced and dislocated. Thy soul, aa sin has used it, is a more 
ahamefnl sight in the eye of God. 

Are yon ashamed of such weakness or folly as would render you ridicubus 
or despiMd by all yoa converBe with ? (^, but sin is the most shameful 
weakness, the most absurd folly, in the account of God, of angels, and of 
men too, that are truly judicious, and so it is branded by the £^irit of God 
in Scripture. 

Are you ashamed of that which all the world would cry shame of: of 
betraying those that trust you, dealing unfiuthfully with those that rely on 
joa, of being ungrateful to those who shew yon greatest kindness, of ai>ns* 
ing and wronging those who deserve best of yon, of dealuig disingenuously 
wUb those who most oblige you, of being sordidly penurious where you 



280 eoD'8 na> ni sbhdiho CMUJorntB [Isa. XXVIL 9. 

should be most bonntifiil, of ehettling and defirmadiag those who refer them- 
selves to yon? Do your hesrts rise against snoh nnworthy praotioes? 
Would yon blnsh to be ehaiged with any of them, even thoiii^ yon were 
innocent? Oh, but thero is no man deals so nnworthily, so shsmefoUy with 
another, as yon deal with God in sinning agunst him. All the treaeheiyuid 
nnfiulhftiiness, all the frand and injustice, all the ingratitnde, all the disin- 
gennonsness, all the baoopeoo and sordidness which yon cry shame of in the 
world, is to be fbnnd in sin ; yon ave gnilty of it all^towards God when joa 
sin against him. Any one of these is shunef ol alone ; bnt all these meet 
together in sin, and whatever eise calls for shame. Believe this, and work 
it npon yonr hearts, till yon find them rising against sin as the most shame- 
fhl eviL This will make yon willing to have it cmeified, forward to do 
execntion on it yonrselves, when yon are sensible that the pnrging your 
iniquity is the pnigiog of yonr shame, and the taking away of sin the 
taking away yonr reproach. 

[4.] Grief and sorrow for sin* This is another mortifying affsetion 
which will hasten the death of sin. We seek redress of that which is a 
grievance to ns, and will take pains to be eased of it Oh, if sin were 
the grief, the sorrow, the afliiction of yonr sonls, yon would count the 
purging of it out, the taking of it away, a great, a meroiM deUvenuioe. 
No lea than it would have been to the Israelites to have had thoee 
nations driven out before them, which were as pricks in their eyes, utd 
thorns in their sides, and a eontmnal vexation to them in the land ^ere 
they dwelt, Josh, zziii. 18, Num. xxziii. 55. The Lord thon^^t the foie- 
si^t of this might be enongh to quicken them to drive them out in all 
haste ; bnt when they felt what was foretold, they ran all the hazards of 
war to drive them out and be delivered from them. 

Oh, if sin were snoh a grief and sorrow to yonr sonls, snoh a vexitioii 
to your hearts, as it should be, and as it gives yon occasion enon^ to find 
it, yon would count no outward deliverance comparable to a d^veraoee 
from sin. Yon would freely engage your whole strength in a war against 
it for to drive it out ; yon would be restless till these pricks were pulled oat 
of yonr eye, and these thorns plucked out of yonr sides, till that wen 
taken away which is yonr grief and vexation. 

And should not sin be such a grievance to yon ? It is so to Goi 
It grieves him at the heart, Gen. vi. 6, Ps. xcv. 10, Amos ii. IS ; it was 
so to Christ, Mark iiL 5, Isa. liii. 8, 4 ; it is so to the Spirit of (kd, 
£ph. iii. 4 ; it is so to men who have a sense of what is grievous, 2 Peter 
iL 7, 8 ; it is so to the whole oreation. Bom. viii. 21, 22. Is it so to all? 
And shall those who should be most sensible of it be only void of sense? 
Whatsoever is a grievance to ns is either pain or loss, jMtna damm or 
Mennu ; either the loss and want of some comfort, or some sharp suffering. 
For snfierings, this brings them ail, this shsrpens them all ; for losstf and 
wants, this bereaves us of what we lose, and &3b intercepts the supplies of 
what we want ; and this makes holes in the cisterns, and lets onr cooiforta 
run out, and then stops the pipes, that no more can mn in; this laji an 
obstruction at the spring head, Isa. lix. 1, 2. 

If sin were not grievous, because it is a grief to God, a Father of foc^ 
love and indulgence ; because it is so grievous to him who bore onr grie^^ 
because it is such a grief to the Spirit our Comforter ; yet once it is th« 
oanse of all the grievances that be&ll ns, we have cause enongh on this 
account to resent it as the most grievous evil, that which should abore all 
things raise onr grief and command our sorrow. Believe it to be so, and fo 
work up yonr hMrt as yon may find it to be the grief and affliction of jotf 



ISA. XXVII. 9.] AMD AVFU0TX0M8 ON BIS FIOPLB. fi81 

flonb indeed ; and then yon will be forward and aetiTe to be eased of it, 
yon will think it your happiness to have it purged oat and taken away ; yon 
will see cause to make it the business of your lives to get it mortified. 

[5.J Hatred. This of all other affections has the most powerful and* 
effiMstoal tendency to the mortifying of sin. This will not suffer you to be 
satisfied with anything less than the death of it. That is the nature of 
hatred, as the philosopher shews, when he is declaring the difference betwixt 
anger and hatred, Rhet. lib. ii. cap. ix., 6 /xb /d^ awirdAnv jSouXirai f h^i- 
^tra/f • iifLii thouy he that is angry would have him utterly ruined, would leave 
bim neither life nor being. And again, 6 fiuv voXXwv dv ymfiivotv fXfijtfiv, o 
^' «vdiM(, he that is angry may relent after the inflicting of some severities, 
bat he that hates has no mercy. This hatred will have sin die without 
mercy. Get but your hearts possessed with hatred of sin, and then it is 
dead afaready in the heart, and this will pursue it to the death everywhere. 

To excite this affection, look upon it as that which is truly hateful, as 
that which has all in it that is hatefdl, as that wUch has nothing in it but 
what is hateful. 

It is truly hateful, as being wholly and perfectly evil ; a direct con- 
trariety to ^e chief good ; opposite to his nature, to his wUl, and so hated 
of God, Ps. xlv. 7. He hates sin infinitely, cannot endure to see it; and he 
hates it only, nothing but sin, or nothing but for sin. He hates it irrecon- 
cilably; he may be reconciled to the sinner, but never to the sin, nor to the 
sinner neither, unless he leave sin. That must be extremely hateful, which 
God, who is love, cannot but hate. 

8in has all in it that is hateful. We hate that which is ugly, though it 
be not hurtful ; we hate that which is mischievous, though it be not ugly ; 
bat sin is both ugly and mischievous ; nothing more, nothing so much in the 
whole creation. 

It has nothing in it but what is hateful. It is a mere compound of ugli- 
ness and mischievonsnees, without the least alloy or mixture of anythmg 
comely or commodious. A toad, though the hateihllest of creeping things, 
has something in it, which separated from the poison, is of physical use, but 
sin ia nothing at all but poison. The devil himself, how hatefol soever, yet 
as he is the workmanship of God, is so fiur good, but sin has nothing in it 
of God's workmanship, nothing in it in any sense good ; it is the spawn of the 
devil, and of him, not as he is a creature, but as he is a devil, and so has 
nothing in it but what is purely evil, and absolutely hateful. It has not 
the least touch of comeliness, not anything that may pass with excuse, not 
anything that is tolerably evil, nothing but what is ^to be utterly abhorred. 
Bom. xii. 9. 

Get your hearts so affected towards sb, as that which is so hateful, and 
to be abhorred ; get a true, an active hatred of sin. And that wUl be ^e 
death of sin, wiU lead you readily to purge it out, and so to comply with the 
Lord's end, Ac. Nourish in your hearts this hatred of sin by a frequent view 
of thehatefnlness of it ; keep up this affection Uvely and active, and sm wiU 
have much ado to live by it. . . 

[6.] Revenge. This, though severely forbidden and condemned m oUier 
cases, is called out by the Spirit of God against sin, and commended where 
it appears against it, 2 Cor. vii. 11. There was in the Cormttuans, m 
reference to the sin amongst them, not only sorrow, fear, mdignation, but 
also revenge. And such an affection thero should be in us, mclinmg our 
hearts, and making us eager to come even with sin, to render it evil for evU; 
to deal with it according as it has dealt, or would deal, with us; to be 
avenged of U for the mischief it is continually pbtting and acting against us; 



SM god's wkd in nMMtaxQ caujotibb [Iba. XXVn. 9. 

to Btarre it, m it would starre our booIb; to wtaken it, as it wasted us; io 
wound ifc, as it has wounded na ; to rain it, as it would destroy ne ; to be 
the death of that which woold bereaTe our sonls of life ; to leaye it no pro- 
• visions, no supports, no hopes, as it woold have made our condition hdpleah 
and comfortless, and hopeless ; to spare it no more than it has spared ear 
sools ; to persecnte it as restlessly, as nnweariedly, as it pnrBoes ns. Sadi 
an affectation,* yon see, is the highway to have sin mortified, to ^uge itooi 
as it wonld have had the Lord to have rejected us, and to tarn it away m 
it wonld have provdced God to have put ns away. 

(4.) Get mortifying graces, three especially, love to God, and &ith m 
him, and fear of him. These exercised will have a powerful iuflueBee upon 
heart and life &r the mortifying of sin, will cany you on effectually to eom- 
plianoe with the Lord's end in afflicting, will help yon mightily to puge it 
out, and take it away. 

[1.] Love to God: Ps. zovii. 10, < Those that love the Lord will hate 
evil.* And the more they love him, the more they will hate it ; and Uie 
more degrees of hatred, the more degrees of mortification. The more it is 
abhorred, the more, and the sooner it will be mortified. This will turn the 
wheel upon sin with a quick motion. When love prevails, it will not let joa 
drive on heavily in a course of mortification ; it will make you diligent, 
active, and unwearied in the use of means for this purpose. It will not 
suffer you to think the labour and pains requisite hereto grievous. Yob we 
the power of love in Jacob : says he to Laban, Gen. zzxi. 40, 41 ; all tbis 
hardship he endured, and for many years together, yet love to Bachd aide 
him think the hard measures easy, and the tedious years as a few days, 
Gen. zxix. 20. 

[2.] Faith. If these devils be not cast out, it is because of our unb^. 
Mat. xvii. 19, 20. Other means cannot, the principal cause will not, with- 
out faith. Mat. iz. 22, Acts iii. 10. 

[8.] Fear of God. There is an inconsistency betwixt the fear of God nd 
sin, they cannot dwell together. Where sin reigns, it leaves no plaee fer 
the fear of God ; and where the fear of God preva^, it will leave no place for 
sin : Prov. iii. 7, * Fear the Lord, and depart from evil.' ' The fear of (^ 
is the beginning of wisdom ; ' and wherein that wisdom consists, the ^ 
man tells us: Prov. xiv. 16, * A wise man feareth, and departeth from evil;' 
depart from it as far, and as fast as they can, as from that whieh is hatafol 
to them, Prov. viii. 18. It is visible in Job's character, that this is tbe 
proper effect of the fear of God, Job i. 1. 

Labour for this fear of God, to get it implanted, strengthened, and eier- 
cised, so as you may go out against sin continually under the infiuenoo of 
it. Not a fear of aversation. which makes one shun what he fears, sodi is 
was in our first parents. Gen. iii. 8, 10, and in the Israelites, Dent. v. 24, 25. 
They were afraid, and durst not come near to God, but wanted the due to 
of his majesty, ver. 29, the virtue of whieh is to keep us firem departiDg 
from God, Jer. xxxii. 40. That is the fear of God which tends to the mot- 
tifying of sin ; an obsequious fear, a fear to dish(monr what we ieveraiee» 
to offend what we love, to lose what we highly value, and to suffer by wluU 
we would enjoy. 

If you fear this dishonouring of God, this will lead you to mortify &>• 
as that which alone is a dishonour to him, and robs him of his gk»y, and 
lays him low in the minds, hearts, and ways of the children of men. 

If you fear offending God, this will lead you to purge sin, whieh aleoe 
displeases and provokes him ; this alone he dislikes and is distaikkelul ; this 
Qa. ' aaaectation '?— Ed. 



I8A« XXVn. 9.J AKD AFTLiaTIONS ON BIS FBOPLB. 288 

alone he hates and abhors. Sin it is that affironts him, slights his authority, 
thwarts his designs, erosses his will, breaks his law, makes nothing of his 
commands or tbreatenings. 

If jon fear the withdrawing of his presence or the sense of his &voar, this . 
will lead yon to mortify sin. For it is sin that makes him depart and leave 
yon ; it is sin makes him hide his face, and frown on yon, Isa. lix. 2, 

If yon fear, lest he should not only be, bnt shew himself displeased, by 
threateniogs or executions, this will lead you to mortify sin ; for this is it 
alone which he threatens. This is it for which he afflicts yon, in inward or 
oatward concernments ; this withholds those influences upon which the life, 
strength, growth, fruitfohiess, and aetiveness of your souls depends; this 
draws out his hand to inflict public calamities and personal chastisements. 
Yoor sufferings past, and fears of what is approaching, you owe to sin. 
Judgments and aJlictions should make you fear him : he is a strange child 
who will not fear his fether more, when he has smarted by his displeasure. 
And if yon fear his displeasure, this will quicken yoor proceedings against 
Bin as the cause of it. 

If you fear further seyerity (and such a fear may be filial; for if aserrant 
may fear wrath in a master, much more should a child fear the wrath of his 
lather), this should lead you to mortify sin. * Sin no more, lest a worse 
thing come,' John ▼. 14. Sin, that has brought ahready that which is so 
dreadful to us, will bring something yet worse if it be not mortified That 
which is past is but a spark in comparison of the flame that it will kindle 
hereafter, Heb. zii. 29. If we let sin pass unpurged, unmortified, as others 
do, he will be * a consuming fire' to us, as well as to others. Knowing 
therefore the tenor of the Lord, let us be persaaded to purge out iniquity, 
and put away sin* 

Now to raise this fear. There is scarce anything in God, but a serious 
riew and consideration of it tends to possess the soul with such a fear of him, 
as may engage it to mortify sin, and to get it purged out. Let me touch 
some particulars briefly. 

The glory and exedUncy of God. When Isaiah had a vision of the Lord 
in his g^ofy, Isa. vi. 1-8, this made him look upon his sin as intolerable ; 
he cries out of it, as one undone by it, ver. 5. He is restless till it was 
removed, and taken away, and purged, ver. 6, 7. The Lord is an in£mite 
glozy, and sin is the thing that provokes the eyes of his glory, Isa. iii. 8, 
Dent, xxviii. 68. Get due apprehensions of the glory of his majesty, and 
JOQ wiU judge it intolerable to have that continue in your hearts or lives, 
which is such a provocation in his most glorious eye. It will quicken you 
to get such provoking uncleanness purged out, and quite taken away ; you 
wiU be afraid to have it found about you. That glory wiU strike you with a 
fear of afiitonting it, by that which is so insuflferable, so utterly opposite, so 
proTokingly eontraiy to it 

The almighty power of God. That should strike our souls with a great 
fear of him, xdi fiCo; rw h^^ofumf ri cw^dtw, Arist. Rhet. lib. u. ^p. x. 
We fear those that are poUnt, powerful to do us good or hurt, though they 
be but men like ourselves ; how much more should we dread the mighty 
God, before whom the united powers of aU creatures are but as the might 
of ants or worms to us ? The power of God is laid down in Scnpture as a 
gionnd of fear, Jer. v. 22. Those that wiU not fear such a power are har- 
dened rebeb, ver. 28, or senseless wretches, ver. 21 ; Ps. tavi. 4-7. WiU 
you provoke such a power to anger, before whom, provoked, no mature, 
how mighty soever, can stand ? Why, if sin be not mortified, if it be not 
puiged and taken away, you retain that which incenses him ; you ofier that 



284 OOD*8 SKD IN BSNDZNO CAUJOTIBS [Lul. JUIVU. 9. 

to the sight of the great and mighty God oontinaally, which is soeh a pro- 
▼ooation to him. 

The holviess and purity of Ood, He is * glorious in holiness,' Exod. 
XV. 11. This was one of those glories, Isa. vi., which Istrack the prophet 
with such a fear, and gave him such a sense of the impnritj of sin, and his 
oncleanness by reason of it, that he thought it unsufferable for him to sUnd 
before God, and himself incapable of being employed by him, till his imqnity 
was puiged and taken away. Hab. i. 18, his holiness is such he eunot 
endure Uie sight of sin. Rev. iii. 15. You keep that in his si^t whieh is 
intolerable for him to see ; while you do not purge it out, and g^t it taken 
away. If you do not mortify it, you keep that aliye in his eye which he 
loathes and abhors to see. The fear of God, where it is, will not suffer 
this ; and due apprehensions of his glorious holiness will excite in yon soeh 
a fear. 

The omniseienoe of Ood^ Ps. exxxiz. 1, 2, 8, Ac. This duly oonsid^ 
will strike you with an holy dread of the divine majesty, such as will hastes 
the death of sin. If there be something yery offensive, to one whom yon 
otherwise stand in awe of, yet so long as you can hide it out of his sight, 
you fear not. Oh but there is nothing hid from God, nor can be. The 
secrets of your hearts are no secrets to him ; they are atf plain and open to 
him as the highway is to you. That which no other sees, or can see, is as 
visible and conspicuous to him as if it were writ with a sunbeam ; eTei; 
secret evil is an open wickedness to his eye. That which yon act or thisi^ 
in most secret retirement, is no more concealed from him than that vfaieh 
is openly proclaimed. All is manifest in his sight, all are naked and open 
to lus eyes, Bev. ii. 28, 1 Chron. xxviii. 9. You can take no course vith 
sin, but you will be an offence and provocation to God unless you mortifj 
it. There is no hiding of it, no hopes of concealment, no way to avoid this, 
but by purging it out, &c. This you will do if you fear God ; and doc 
apprehensions of his aU-seeing eye will make you fear him. God is «Xk 
If&aKfLOi^ all eye ; and such an eye as sees all things. 

The immensity of God. His is everywhere, Ps. exxxiz. 7-18. He that 
stands in some awe of one when he is present, may less regard him whea he 
is absent ; and sometimes absent he will be, and so the fear abated sad 
remitted. But God is never absent, nor can be ; he is always as present with 
thee as thou art with thyself. He is as much with thee in secret as whea 
thou art in public ; as much with thee in thy closet as in the street; as 
much present in thy heart as he is in heaven (though in another manDtf )• 
He possesseth the reins ; he is always as near ^ee as thy heart; as intrinstf 
to thee, as much within thee, as thy very soul is. 

k So that if sin be not mortified, if it be not purged out and taken avaj, 
take what course thou wilt with it, act it where ^ou wilt, imagine it hot 
never so secretly, it will always be in God's presence. Thou wilt alwaji 
provoke him ; as that servant would provoke thee who would BtUl lay soxae 
dunghill or some carrion in thy bedchamber, or in thy closet, or some loath* 
some thing or other always in thy way. If thou feitfest God, thou wilt not 
use him thus ; this will put thee upon purging out sin, and if thou believafii 
his immensity, thou canst not but fear him. 

His dominion over us. He has foil and absolute propriety in us, and 
power over us. We are his, not our own, as much as any work of ov 
hands is ours. He may dispose of us as ^he pleases. Shall I not do with 
my own as I will ? We are in his hands, as clay in the hands of the 
potter ; he may form us for his use, or he may break us ; and none can say 
unto bun, What dost thou ? Now this is a just ground of &ar, feCf^ K 



laA. XX7n. 9.J AKO AFFLICTIONS ON HIS FBOPLE. 285 

fvivoXv rh W SXkf Inatn Ke that is in the power of another is fearful of 
him. We are nothing so much in the power of any other, and therefore 
should fear nothing like him, Mat. x. 28. It is perfect madness, snch as 
speaks the absence of ^fear and wit, to retam'that which will be a continual 
offence and provocation to him, who may do with us what he list ; bat this 
yon will do, this yon will retain, if sin be not mortified, &c. The fear of 
God, where it is, will not suffer this ; and there will be fear, where there is 
a sense of his absolute dominion over us. 

His righteoumess. That is another ground of fear, Job xzxvii. 28, 24. 
He will not afflict without just cause, but he will afflict where there is such 
cause. He renders to every one according to his works. The rule by which 
he proceeds is his law, and his proceeding according to that law is his right- 
eousness. He is able, as we shewed before, and he is willing. His righteous- 
ness makes him willing to express his displeasure, when he has just occasion ; 
and occasion he will ever have till sin be mortified. So that the neglect of this 
will lay you continually under imminent danger, dijXov yik^ in /3o6Xoyrai ri 
Mas dwfavrou wtfTf rf iyyug itci roD voiiTit, Arist. ibSl. That which any are willing 
and able to do, is ready to be done ; so that God's displeasure is always in 
pracwctUf always ready to break out against you ; yea, more and more of 
it, than has yet seized on you, while sin is unmorUfied. If there be any 
fear of God, or his displeasure, it will quicken you to the mortifying of it. 
And where there is a due sense of his righteousness and justice, there will 
be this fear. 

Ths goodness of God also should excite this fear, and gives it a most 
advantageous rise in any ingenuous temper, Hosea iii. 5. Those that have 
tasted how gracious the Lord is, and have had experience of his infinite 
goodness, will be afraid to dishonour, offend, or provoke him, else they are 
of a base, disingenuous spirit. The highest expressions of goodness and 
mercy should raise this fear of offending to the height, Ps. cxxx. 4 ; even 
common favours oblige the soul to such a fear, Jer. v. 24, Ps. Ixxii. 6, and iv. 
Has the Lord forgiven those injuries and affronts, against which his just 
indignation might have flamed forth for ever ? And shall I harbour that 
which will again afiont and provoke him ? An ingenuous spirit recoils from 
this as a thing frightful and shameful. Does he withhold no good thing from 
me ? And would he have me but to part with sin, to put away this one thing 
for his sake, as that which his soul hates ? And shall I not get this put 
»waj ? This is fearful disingenuousness. The goodness, the forgiveness, 
yea, the common bounty of God, is apt and proper to beget, in those who are 
acted by the free Spirit of Christ, such a fear as will be the death of sin. 

ThsjudgmenU of Qod. These, indeed, are not the first, nor the principal 
groonds of the fear of God ; but yet, in their place and order, even those 
should teach us that £Bar of the Lord which hastens on the work of mortifi- 
cation ; and if we leam it not thereby, those judgments are not duly improved 
by ns, Ps. cxix. 118-120, and Eph. iii. 6, 7 ; and that none may suspect it 
to be a legal temper, Bev. xv. 8. This should be the effect of judgments 
apon others ; much more, when they are amongst and on ourselves, and we 
involved in them, according to that, Luke xxiiL 40. It is the voice of severe 
proceedings to every of us ; wilt thou not set thyself agamst sin, when 
it has brought thee into the same condemnation ? When God is smiting 
sin with the sword of justice, he teaches us, and, as it were, guides our 
hands to wound it with Uie weapons of mortification. Shall we dare to spare 
it or harbour it, when we see God himself severely prosecuting it ? If we 
fear God, we will not dare to do it ; and when will we fear, if not when he 
appears terrible ? We should leam righteousness by his judgments, Isa. 



286 G0D*8 BND IK BSNBINO OALAMITDBS [ISA. XXYU. 9. 

xxvi. 9 ; and mortifyiag of sin is the first part of this lesson, without which 
the other can ne^er be learned to purpose. 

Make use both of those other peHections of God and also of his judgments, 
to possess yon with awful apprehensions of God; and walk under the sense 
and power of sueh apprehensions, so as they may influence you in your act- 
ings and endeavours against sin, for the purging of it out, and getting of it 
taken away. The fear of God is destructiTe of sin; it will not suffer yon to 
think yourselves safe, unless sin be mortified. 

(5.) Mortifying means, those which the Lord has appointed for this end. 
Make use of those weapons wherewith the Scriptures furnish you; use them 
daily, carefully, conscientiously, diligently; let it be the business and design 
of your lives. Look upon it as part of your work every day, and make 
account you have not done the work which God calls you to, and employs 
you in every day, if you have not done something against sin. Every day 
should help on the work of mortification, but especially days of affliction ; 
then, if ever, the work should go on apace, otherwise they will be days of 
blackness indeed. 

Let this be your chief eare, as being your great concernment. Make con- 
science of it, as that which yon are highly obliged to ; and what you do 
against sin, do it with all your might, with all diligence. Imitate the 
apostle, 1 Cor. ix. 26. Paul did not use Back weapons as were only for 
exercise, such as they call lusoria; he did not make a flourish, and only best 
the air, with an intent only to shew his skill, not to hurt his adversary; he 
did not ventilare^ but pugnare; he did fight in good earnest, as for life and 
death ; his weapons were such whereby he might kill sin, and get it quite 
subdued, ver. 27. 

More particularly, [1.] make use of the word. That is a most powerfol 
eogine for the overthrowing of sin ; it is called * the sword of the Spirit,' and 
the Lord has put it into your hands on purpose to do execution upon ain. 
It is one of those weapons which are * not carnal, but mighty through God 
to the pulling down of sin*s strongholds, casting down imaginations, and 
every high thing that exalteth itself i^^ainst the knowledge of God, and 
bringing into captivity every thought to the obedience of Christ,* 2 Cor. 
X. 4, 6. 

Every part of the word is powerful, and should be made use of for this 
purpose. 

First, Commands ; such as that, Isa. i. 16 ; and that, Col. iii. 5. There 
IS authority in sueh commands, engaging us to fight when we would draw 
back, or loiter, or spare ourselves ; and so sin is cut off firom the adnuitages 
it. might here gain upon us. 

And there is encouragement in them. They are like the voice of a general, 
calling on his troops to charge ; this rouses their courage and spirits, espe- 
cially when they know he will second them, and is never wont to come off 
without victory. 

And there is a virtue goes along with the commands, to a heart that wiS 
comply therewith, empowering to do what is commanded. It is not a bare, 
empty word ; but a word of power and efficacy, through the concurrence and 
assistance of the Spirit enabling to do what it enjoins : ' He said, Let there 
be light, and there was light,* his word effected what he said ; * He sent oot 
his word, and healed them,* Ps. cvii. 2 ; * He commanded, and it was done,' 
Pd. xxxiii. 9. His commands to us will be as effbctual, through the working 
of his Spirit and power, when we make due use of them. 

Let the command be often in your minds ; lay your hearts and consciences 
under the authority of it; comfdy with it, as if yon heard bis voice, and b^ 



lu. XXyn. 9.] AND AFFUCTIONS ON HIS PEOPLE. 237 

it from his own moath ; as thou^ yoa heard him thereby ealling on yon to 
ebarge, as though you saw him ready to second you, and make yoa assuredly 
Tictorious by h^ soccessful conduct. Bemember, it is he tluit calls upon 
Tou, who will stand by you, and make you more than conquerors, if yoa 
flinch Dot, and betray not yourselyes. 

Secondly, The threatenings. These are as a sacrificing knife at the throat 
of sin, as ooirosives, threatenings against sin. These shew it is condemned 
to die ; they are the sentence of death passed by the Lord upon it ; and 
hence you may be assured he is ready to assist you in the execution. 
Threatenings against those who do not mortify it: Bom. viii. 18, if you do 
not die to the flesh, you shall die. A threatening belicTed and applied 
elo8e to the heart, and kept there by serious and seirere thoughts of it, 
deads the heart to sin. It quells inclinations to it ; quashes thoughts of 
harbooriDg or sparing it ; confutes all the promises and flattering pretences 
of gin, by which it pleads for life and further entertainment ; makes them 
appear to be lies and delusions ; and shews, that not what sin offers or 
makes fair show of, but the quite contrary, will come to pass, and must be 
expected ; and so cuts oflf all hopes and expectations of any true pleasure, 
or real advantage, or anything else desirable, to be had by sin ; by which 
hopes it maintains itself, and is kept aUve in deluded souls. And when 
these expectations are given up, and these hopes expire, the heart of sin is 
broken, and the heart of the sinner dies to it ; and so far as the heart dies 
to it, so far sin is mortified, for its life is bound up therein. There is enough 
in tiie threatening so to embitter sin as no delight can be taken in it ; it 
holds forth the wrath and displeasure of God as tibiat which will be the issue 
of sin, instead of any advantage which it deceitfully offers, and so leaves you 
not the sight of anything for which sin should be suffered to live ; but shews 
all reason why it should die, presses the soul against it, enforces and hastens 
to the execution of it. Even in the heat of temptation, a threatening 
dQly apprehended and thought on would be as water to a kindliog fire ; it 
cheeks it, damps it at first, and continuing to pour it on, in fine, will extin- 
guish iL 

Believe but the threatening, and yon will not believe, you will not regard 
what sin pleads for its life. The reason why it escapes and is forborne, is 
because we beheve sin rather than God ; the threateniog, if mixed with £uth, 
would lead sin to execution, without delay, without mercy. 

Thirdly, The promises. These contribute much to the mortifying of sin, 
2 Peter i. 4, 2 Cor. vii. 1. The promises have not only the force of an 
argument, bat a real efficacy to this purpose ; they have a powerful influence 
upon the children of promise, in their engagements against sin. These raise 
their spirits, heighten ikeir courage, inspire them with resolution ; and how 
much courage and resolution will prevail, even in those who are overpowered 
with strength and numbers, the world is full of experiments. These give 
them fuU assurance of divine assistance, of present relief when they are dis- 
tressed, of all refreshment when they are ready to faint, and of a glorious 
issue of the conflict in victoiy and triumph. Here they may have a vision 
of the Lord of hosts engaging with them ; of the Captain of their salvation, 
Jesus, ever victorious, leading them on ; and of his Spirit teaching their 
hands to war and their fingers to fight Uie Lord's battles ; such as are so 
unquestionably. Li them you may hear the voice of God himself, speaking 
to you eomibrtable and encouraging words indeed, Isa. xli. 10-15. 

Here is ground enough of confidence that we shall overcome, if we endea- 
vour it And then what glorious things they are assured of who overcome I 
Rev. iL 7, 17 and iii. 5, 12, 21. Here is enough, considered and believed. 



238 ood'b bnd in bxndino oalamitxes [Isa. julyu. 9. 

to strengthen the weak hands and the feeble knees, and to raise the fiunteet 
to snob a height of conrage as will bear down all opposition. 

And further, the promises ont-bid what sin wonld bribe ns with to spare 
it ; and shews that in comparison there is nothing it tempts ns with bot 
trifles, shadows, and vain empty shows ; that it wonld defeat ns of flie 
inestimable treasures in the mines of the great and preeions promises, and 
put ns off with a feather or a bauble ; and so they engage ns to proceed 
against it, as an unparalleled cheat and a pernicious deceiyer. 

[2.] Cut off the provisions of sin. Those by which it is nourished and 
maintained, kept in life and strength, and enabled to hold out against joo. 
When an enemy is strongly seated, so as there is no storming nor mider- 
mining him, the way to subdue him is to fire his stores, cut off his water, 
intercept his convoys and provisions. Such a course shoidd you take against 
sin ; if yon would subdue it, you must starve it, Bom. xiii. 14. Obsene 
what it is that kindles lust, maintains sensuality, upholds worldlinee, 
nourishes pride, or any other evil that you are subject to, and let these be 
removed. Gratify not your corruptions herein, and you take the course to 
starve them. Take away the fuel, and the fire will go out. 

U»0 2. For information. From hence we may give an account vbj 
troubles and afflictions befidl the people of God. This is it which hasmneh 
amazed both those that were acquainted with God, and the heathen too ; 
that those who are best meet with hard measures in this life. But con- 
sidering that those who are best are not perfect, and that there is a mixture 
of evil in those that are good, and that afflictions are the means to free tka 
from that evil, it need be no wonder that the best are afflicted. The providence 
of God is not hereby impeached, but rendered more glorious ; the vnsdom and 
goodness of it is herein conspicuous. It is not because the Lord regards not 
human affairs, or cares not what befalls his creatures, but because he has a 
special care of his people, and sees it needfril, considering what the com- 
plexion of their souls is by reason of sin, to exercise them with affiietioos. 
He does it not without cause, he has a design therein suitable to his infinite 
wisdom. This end is expressed in the text ; it is to purge their iniqnitj, 
tc. Sin is as rust upon their spirits, it must be filed off, and this cannot 
be done ordinarily without sharp tools. There is chaff mixed with the wheat, 
corruption with their graces ; there needs a rough wind to separate them. 
There is dross in the best metal, there needs a furnace or a fining pot to msk 
it out. There are distempers in their souls, which impair their health, and 
endanger spiritual life ; there is need of physio to purge them out. Afflic- 
tions are such physic, administered by the great physician of souls for this 
end, that hereby their iniquity may be purged. 

2. And from hence we may give an account why their afflictions are their 
ordinary fere ; so that it is the complaint of some, which was the Palmist's. 
Ixxiii. 14, ' All the day long have I been plagued, and chastened ereij 
morning.' Sickly tempers must have a physical diet ; to purge spring and 
fall will scarce secure some from the malignity of their distempers. The 
Lord knows our firame, and sees what is usually needful for every temper ; 
and when he afflicts most frequently, he does no more than needs must, than 
he sees requisite for the purging of sin. 

3. We may see also from hence why the troubles of the righteous an 
many, and why they are grievous. It is because less is not enough to attam 
the end. A gentle purge will not move every body, and that which works 
not may do more hurt than good. A wise physician will give that whiefa 
will work, though it make his patient sick at heart in worUng. Is it not 
better he should do it than let him die ? A fether that will not have hii 



ISA. XXVn. 9.] IRD AVFUCTI0N8 ON HIS PEOPLE. 289^ 

ehOd undone will give many stripes, when fewer will not serve the torn. 
When a slower fire will not serve the refiner's end, he heats the fomace 
hotter and hotter. The people of God are not ' in heaviness through mani- 
fold temptations/ but * if need be ;' as the apostle expresses it, 1 Peter i. 6. 
And need there is, if fewer and easier will not purge our iniquity. 

4. We may learn also firom hence why troubles and afflictions are con- 
tinued, and drawn out to a great length, why means for removing them are 
ineffectual, and hopes of deliverance is blasted. Why is the metd kept long 
in tiie fire, but because it is not soon refined ? The Lord ' afflicts not 
willingly, nor grieves the children of men ; * he delights not to protract our 
troubles ; it is we that prolong them, because we continue unpurged, unre- • 
fined, unmortified. He shews us the way to shorten, and put an end to 
them quickly. Let us but comply with his design, and get our iniquity purged, 
&e., and deliverance will come speedily. The God of our salvation will 
eon^e, and will not tarry. It is we that make him slow, and obstruct the 
way of deliverance ; and if we should still delay, if he should cause our car- 
eases to &11 in the wilderness, if he should cause us to consume our days in 
troubles, it is because, Jer. vi. 29, ' the bellows are burnt, the lead is con- 
somed by the fire,' but we are not purged. 

Use 8. For instruction. If the end of afflictions be the purging of ix^iquityy 
this teaches, 

1. Patienee and contentment under afflictions. No reason to munnur 
or repine, or to give way to any sallies of impatience, or expressions of 
discontent, whatever our troubles be, how many, how sharp, how long soever. 
Will yon not be content the Lord should cure you, and proceed in that 
method which his wisdom sees best and most efiectual for that purpose ? 
While yon are under afflictions, you are under cure ; and is it not better to be 
under cure, though the method seem unpleasing, than to be left languishing 
nnder soul distempers without remedy ? Such lancing is painful. Oh, but 
what is the end of it ? It is not to let out your blood, but to let out your 
corruption. Should yon not be content to submit to any course of physic 
to free yoQ fron) desperate distempers, when infinite wisdom prescribes it 
too ? ' The cup that my Father gives me,' &c., John xviii. 11. What though 
it be a cup of trembling, and flei^ and blood shrinks at it ? Yet it is a Fatl^r 
that mingled it. Though the ingredients be bitter, they are wholesome. It 
is to free yon firom the danger of deadly poison ; such poison is that iniquity 
which the Lord hereby is purging out. He is hereby whipping out of you 
that folly which is bound up in your hearts. Oh, that is a foolish child 
indeed, of no understanding, who had rather have his folly than the rod, 
that had rather be ruined than smart a little. 

2. Cheerfnlness under afflictions. Let not your spirits sink under them, 
though they may be heavy and tedious. Bear up cheerfully ; faint not when 
you are rebuked, fidl not into despondency. Look to the Lord's end in all 
severe proceedings ; though affliction in itself be grievous, yet the end 
thereof is not so, that is matter of joy rather, 2 Cor. iv. 16. What though 
the receipt be bitter, it is to make me well ; it is to heal my languishing and 
diseased soul ; it is to purge out that which is my greatest misery. 

8. Thankfnlness. H the Lord should correct us merely for his pleasure, 
we ought to be contented ; but since he chastens us for our profit, we ought 
to be thankful. Oh what cause is there of thankfulness, when we are 
assured that we are chastened of the Lord, that wo may not be condemned 
with the world; that he chastens us that we may be thereby freed from that 
corruption for which the world will be condemned, and which would be our 
eondenmation also if it were not purged out ; to chasten us, to make us 



240 O0D*8 mD IK SENDDfO CMSJJtniKB. [IflA. XXVII. 9. 

Bmtft a little ; thereby to t^ee ns firom the grettteat, the most dnadfol, ibe 
most deadly evil ; to free ns from ain, an e^ ineomparably worse tkaa the 
extremity of all outward snfferings ; and to free ns from condemnatiaQ, in 
comparison of which all the calamities of this life are bat as the prick of a 
pin. Ob, who wonld not be thankful for such ft core in soch a way 1 The 
most afflicted condition on earth, ordered for the purging of sin, is incom- 
parably a greater mercy than the most prosperous and ionrishing conditioo 
in the world with an unpurged soul. Oh bless the Loiti for those woondi, 
how deep soever they pierce into your estates, health, liberty; if ihey let 
out the corruption of your hearts, if they take away your sin, yon will see 
cause to bless the Lord for them to eternity. 

4. To love the Lord. Even his chastening of us should provoke to Ion 
him ; for he afflicts us not to satisfy his anger, but to do us good ; to pmge 
our iniquity, i. e. to free us from the very worst of evils. So that he afflicts 
us not as an enemy, but as a &ther ; not because he hates as, and would be 
revenged .of us, but because he loves us, and would render us capable of 
more and greater expressions of his love, by freeing us from that which 
renders us unlovely, and abstracts the current of his loving-kindness. Herein 
are those affectionate expressions verified, * As many as I love,' Ac So 
infinite is his love, that it breaks forth where we could least expect it, em 
in judgment he remembers mercy ; even when we think him most aagrr. 
when he makes us smart, he is expressing love ; he is taking away onr on, 
and therewith our misery. Now, love calls for love again : * We love himt 
because he loved us first.' We are obliged to love him, wherever he shews 
love to us. If we love not him that we find loves us, we are worse this 
publicans ; for they, the worst of sinners, do so. 

Oh let us love him, not only because he spares us, because he shoven 
down mercies on ns, because he sent his Son to die and suffer for as, bat 
because he makes us suffer, because he afflicts out of so much love as to taki 
away our sin. Oh he has not such a love for the world, as he has far hii 
children, when he seems most severe in afflicting them. 

5. To trust him. He has declared that by this onr iniquity shall be 
purged, that this is his end and design in afflicting. Let us then beliew 
that this is his end, and that it shall be accomplished ; let us believe that 
it shall be to his afflicted people according to his word* that by this oar 
iniquity shall be purged, that * this shall be the fruit to take away oar sin/ 
A soul that duly values so great a mercy, as the subduing of his imqnitj. 
and the mortifying of his sins, will be ready to say. Oh, if I were but son 
that this would be the issue of my sufferings and afflictions, I should oot 
only be patient and contented with them, but would be dieerfnl under them, 
and thankful for them, and love the Lord for inflicting thesa. But this is 
my fear, they will not have this effect upon me. Why, but what assoraaoa 
can you desire to encourage your fiuth, and to secure you &om this distrost- 
fill fear, more than is here given you ? You have for it the word of him who 
is truth itself, on his part; heaven and earth shall perish, rather than one 
tittle of it shall fail of performance, ii you be not wanting to yourselvea ; if 
you walk in the way laid open to you, and use the means I have giren en 
account of ; if you wait on the Lord, and keep his way, assuredly his word 
will be made good, < By this shall your iniquity be purged ; and this shall 
be the fruit, to take away your sin.' 



THE CONVICTION OF HYPOCRITES. 



Many will toy to me in thai day^ Lord^ Lord^ have we not prophesied in thy 
name/ and in thy name have cast out devils / and in thy name done many 
wonderful works/ And then wUl I prof ess unto them, J never knew you: 
depart from me, ye that work iniquity, — ^Mat. VII. 22, 28, 

Tbksk wotds are part of Christ's sermon on the moont* The latter part 
of it he applies for oonyictiony the conTiction of hypoerites, those that pre* 
tend to be what thejar^not. These are-of three sorts: 

1. These are so apparently, both to themselyes and others, who pretend 
thej are Christians, bat are so no further than in ontwerd profession* They 
bear the name, bat express not the thing ; saoh as the apostle speaks of, 
who profess they know God, &o., Tit. i. 16 ; profess they Ioto Christ, bat 
in their actions cr«eify him ; live in known sins, in yisibk wiokedness : so 
aa their own consciences may testify to themseWes, and their conTersations 
do testify to others, they are no Christians indeed ; they haye nothing of 
the reality, and they are a reproach to the name. There is a risible con 
tradietion betwixt the words whereby they profess it, and their actions and 
practices. 

2. Some are so apparently to themselyes, bat not to others. Those wh 
luiTe the ontward lineaments, but want the sool of Christianity ; and either 
are, or easily may be> oonscioas to it. Bach an hypocrite is a stage-player 
in Christianity. He outwardly acts the part of a Christian, has hui words, 
and garb, and gestures, and actions ; but look within him, and he is quite 
another tlung. The description of hypocrites which Christ giyes us, agrees 
ezaeUy to him : outwardly he is like a whited sepulchre, but within full of 
dj&ad bones and rottenness. He has a form of godliness, but denieth the 
power thereof. 

8. Those that are so apparently neither to themselves nor others, but are 
8o really, and in the sight of God. They may account themselves sincere 
Cbrisiians, for some slight resemblance ; and they may be so accounted by 
others, for their outward conformity to the burs of Christ, and yet in Christ's 
aeconxit they may be workers of iniquity, such as he will not own hereafter 
as his people. Of this last sort are the hypocrites in the text. He spoke 
these words for the conviction of such, and so we shall endeavour to handle 
them. In pursuance hereof, we observe three things: 1, their presump- 

YOSs. XX. Q 



242 - TBB OOirVXCTZON OF HTP00BITB8. [MlT. VII. 22, 28. 

tion; 2, their plea;.8| tl^ir doom. Their presumption; they pennide 
themseWes that heaven is theirs. Thej pat in their plea for it at the btf of 
Christ ; argae with him as though it ^ere not equal, not just, that thej 
should be exelnded, so confident are uxej of salTation. Henee, 

Obs, Many think themselves sure of heaven, when it is sure they shall 
never oome tiiere. Many are persuaded they shall enter into heaven, whom 
Christ is resolved to shut out of it. This is clearly implied in the text ; jct 
because it is but implied, I shall not much msist on it ; and it is not that 
which I principally aimed at. Only it will be necessary to take notice of the 
grounds of this wofdl mistake, that they may be avoided. And they an 
such as these : 

(1.) Ignorance and inadvertency. There are many who know not, or at 
least consider not, what is necessary to bring a soul to heavan ; where the way 
lies, and what Chjrist requires of those that weuld enter into it. They ecm- 
sider not that there must be regeneration ; that ' unless a man be hon 
again, he cannot enter into the kingdom of God ;' that there must be a nev 
creation ; that the new Jerusalem is only for new creatures. There must 
be an universal change in'every part of the soul, in the whole course of their 
lives ; that old things must pass away, and all things become new ; mv 
heart, and new way. There must be a holiness in the life, growth, power, 
and exercise of it ; that * without holiness no man shall see' the Lori.' 
There must be self-denial ; a denying of their own wisdom, will, hnmou, 
interests. A renouncing of the world ; they must be crucified to the world; 
they understand scarce what it is to be crucified. Mortification p they mwt 
mortifythe flesh with the afiections and lasts ; die daily. ' A taking op the 
cross : that if any man will come after Christ, thai it may cost him teait, 
sighs, bonds, imprisonment, his estate, his relations, his limbs, his blood, 
his life, and all; thai he must be folly resolved to be at the espenaa, 
whenever there is occasion ; that it requires all diligence, 2 Pet. L ; that he 
must sftrive, and break through all difficulty, what sweat and toil soever it 
t . cost to crowd in, Luke xiii. 24; that he must wrestle, emptey all his strength, 

\ Eph. vi. 12. ; that he must run, put out all his tnight, so run as he may 

obtain ; that he must fight, be-in a continual war, fight the good fight; 
. that he must beat his body, 1 Cor. ix. 27 ; that he must take heafen hy 

' force, if he will have it. If they did know and consider this, they would aot 

be confident of heaven, when they are strangers to these Uiings whith an 
^ required of all those for whom heaven is intended. 

(2.) Negligen4ie, tlothfidnese. If they know these things, yet will not tab 
the pains to examine their state by them, they will not tte at the tsoabld to 
compare their hearts with the rule. They will not spare a few hours serioosly 
I to inquire whether they come up to what the word requires* 

I Alas, for the wretched carelessness of men as to. their own souls, and theb 

everlasting state I One that seriously observes, would think tJutt the greatest 
t)art of people amongst us are either atheists or madmen ; eith^ they beliete 
not that there is a God, or that the Scriptures are his word; or that their 
souls are immortal ; or that there is a state of everlastii\g misery or happi* 
ness for every one after death ; or that there are evideiiees in the word, by 
which they may know whether they shall be eternally damned or saved. Either 
they believe not these things, aad so are plain atheists ; or if they believe 
there is such a God, and such a soul, and such an eternd state, and snch a 
word wherein they may have directions to know whether their sools are 
bound for heaven or hell, would they not make use df these direction t 
Would they not spare some hours io examine seriously whether heaven or 
hell be their portion? Would thej not do this presently ? Would they not do 



Mat. Vn. 22, 28.] tbb ooviviotion of htpochutes. 248 

it seriooslj, as a matter of eternal life or death reqcures, if they were not mad* 
men indeed, if they were not quite bereaved of all spiritual sense and reason ? 
No ; rather thaii they will thas trouble themselves, they will take it upon 
trust that they shall go to heaven, when, alas, tiiey have 4io |px>und for a 
trust bat what Satan suggestii, or their own deceitful hearts prompts them ; 
and thus ihey hang the whole weight of eternity upon a cobweb ; and thus 
they pin the everksting eoncemments of their souls upon a shadow, as 
though it would hang there safe enough, where it can have no hold at all. 
Would any do this but a madman 9 What 1 trust without trial in a matter 
of eternal consequence to body and souU What need I put myself .to this 
trouble ? I will trust God with my soul, say some ; what need I take any 
care further 7 Bat alas, wretched creature ! this is not to tmst God, but to 
trust Satan with the soul ; and oh what a wofal account will he give thee of 
it one day f Now, when men ere so careless of their souls, when they will 
not trouble themselves to inquire after their eternal state, no wonder if they 
be 80 wofuBy mistaken ta to promise themselves heaven, when nothing but 
hell is reserved for them. 

(8.) Self-love. This possesses men with a good conceit of themselves, a 
good opinion of their auouls' condition ; so that if they come to examine th^r 
state, or be called to try it in the public ministry, they come to the work 
prepossessed. Self-love will not puffer them to deal impartially with their 
souls ; they catch greedily at anything that seems to make for them, and 
are careful to stave off everything that would make against them ; or, if fhey 
cannot yet put such a favourable construction on it, as partial men will do 
when they are resolved to defend a bad cause, they look upon that word as 
an enenry, that would shake the rotten pillars of a false hope. They deal 
with it as the prophet did with the king*s messenger, nmke sure to shut him 
out. As self-love makes them flatter themselves, so they would have the 
void of God to flatter them ; they love not plain, searching, awakening 
truths ; they will have a good opinion of themselves, whatever be said to the 
contrary. They say, as Laodicea, thafr they are * rich and increased,' &c., 
though Christ in the ministry say the contrary, they are * poor, wretched,' 
&c. Though this be plamly manifested, yet self-love makes them both 
unable and unwilling to diseem it. A blind man cannot judge of colours ; 
and self-love blinds them, they cannot judge of the complexions of soul, 
whether the features, the characters of heaven or hell be on it ; care not 
for looking in a true glass lest the visage of their soul, if truly represented, 
should trouble them. Satan blinds one eye, and self-love closes the other, 
and the deceitfalness of sin seals both. No wonder if they call darkness 
light, dee. ; no wonder if they fancy themselves in the way to heaven when 
they are in the high f Oad to hell. The blind leads the blind, you know what 
will be the issue ; no won4er if when they think they shall be safe ashore in 
heaven, and their,feet near the very banks of happiness, at that very moment 
they are falling into the ditch. 

(4.) Mitappp^fhermons of God, If light and conviction proceed so far as to 
discover to a smne^ that he comes short of the rule, and that what the word 
calls for, as necessaiy to salvation, is not to be found in him ; if he cannot 
misapprehend his own state any longer, rather tbaa he will quit hi^ vain 
deceiving hopes, he will misapprehend God and think him more merciful 
than the word represents him. It is true, says the sinner, in this case, the 
rule is strict and the way to heaven seems to be strait, and much is required 
of a sinner that he may be saved, and I am to seek in this or that ; but dod 
iB mereifhl, and he may save me, though J find not this or that which seems 
to be required. Though I allow myself in this or that sin, and fall into it 



244 nxE OOKYICTION OF HYPOojarsB, [Mat. YII. 22, 28. 

now and then, why il ia hnt a litUe une, and God is graciomi, he is cot 80 
Btriot and rigid as some would make him. What though I be not so strict 
and precise as some others, mast none be saved but snch as theyf God 
forbid. Thoogh I come not np to the mle, God is gadons, he may dispense 
with me, I may be saved as well as the best of them. 

Bat alas, poor deluded sinner ! ii here be aU thy hopes, ihy ease is 
hopeless. Will God be so mereifol as to contradict himself and go eontniy 
to his word ? Will he shew thee so much mexey as to neglect his truth? 
Will he save thee when he cannot do it without making himself a lisr f 
Doest thoa not tremble to see that thon hast noChingto bear up tl9lu)pes 
of heaven bat plain blasphemy? 

If then find not what he reqaires as necessary to salvation, if he should 
•ave thee withont it, he shoold deny himself, abandon his truth. Doet thoa 
think he will make himsdf no God that he may make thee happy ? Oh, 
how sad is thy case, when even as thyself has stated it, thou hast do hopes 
of heaven, but upon such terms as ths very thought of them (Reserves hell 
for ever ! 

(5.) They have many vain ani msvfficimt plm$ for their salvation. (Tbt 
leads me to the seoond part of the text.) 

2. The hypocrite's plea. That is express. They have many things to 
allege for themselves why they should be admitted into heaven. Let u 
survey them a little. 

Their first plea is in the word Lobd : that includes much. It is of tli« 
like import as the same word, ver. 21. This denotes that they did aeknov- 
ledge and profess Christ, acknowledge him as their Lord, and profess him 
aealously, so some explain it; or that they did pray unto him, that thej 
prayed freqfuently and fervently, as the doubling of the word, Lord, Lfri, 
intimates, and that they did believe on him as their Lord. They had sonK 
fiuth, either of assent, affiance, or both. 8o Chrysostom and others. Fii. 
Maldonat, 

Have we not pwphesied f &c. Here is their next plea; and pn^esjicg 
in Scripture is preaching: 1 Cof. xiv. 8, * He that prophesieth speakeih onto 
men, to edification, exhortation, consolation ;' or praying: Gen. ix. 7, 'Hd 
is a prophet, and when he shall pray for thee ;* or singing: 1 Ghron. xxr. l 
so probably it may be taken, 1 Cor. xi. 5 ; or foretelling things to com'- 
that is the ordinary acceptation of the word ; or for explaining lie propheti- 
cal writings. 

Now, }£ we take it in its full latitude, their plea is fuller : thej hid 
preached Christ, explained the prophecies concisming him ; they had pnjed 
to him, and sung his praises ; and by his Spirit had foretold things to come, 
for the confirmation of his truth and doctrine. 

And in thy name east out devils. By the power of Christ they had dispos- 
sessed Satan, and in a nliraculous manner cast him out of those bodies thsi 
he had possessed.* And this was not tiie only wonder they had done for 
Christ ; they had done many more. And in thf nante, €hey had done vorb 
for him, many works, and many wonderfiil works ; not mira only, butmir^- 
etUa; works truly and properly miraculous, beyond the whole power of nstnre. 

Thus much they had done for Christ, and all this in iSs name, bj his 
authority, in his strength, for his gloty. Whatever they intended, tiiesa 
works did tend to glorify him in the world, and that eminently and extraor- 
dinarily ; all this they allege for themselves, and they allege them tmlj- 
Christ objects not against the truth of their plsai but against the suffieieDCj 
of it. Though all this was true, yet it was not enough to make them eapshk 
of heaven, and there he excludes them. 



Mat, Yn. 22, 28.] the oonvxotion of btpociputes. 245 

Obs. Many shall go &r towards heaven, and yet n«ver reach it. They 
may go &r in the wayB of Christ, and yet siiss heaven in the conclusion. 
This is evident in tha text. Here are many who had professed Christ, and 
been zealous professors ; whq professed him not in irord only» but had really 
worshipped him ; had been n^nch in hearing, preaching, praying, praising 
him. Nor did Uieir religion consist only in outward acts, they had believed 
on him too ; nor was their faith without works, it was accompanied with 
many works, with many wonderful works ; and yet for all this, when they 
shall eome to allege the«e things at the day of judgment for their admission 
into heaven, Christ tells us here that he will shut £em out, he ^iU disclaim 
them» and profess, to them that he knows them not, i, e. that he never lowed 
them, never approved them ; he will command them to depart from him, and 
give ^em their portion with the workers of iniquity. There needs nothing 
more for evidence to this truth. But the 

Question here will be. How far may professors- go in the ways of Christ, 
and yet come short of heaven ? 

I shall resolve this according to the method of the text, by endeavouring 
to shew how far they dmj ^ both in ordinaries and extraordmaries. 

1. In extraordinaries. 

(1.) Bevelations, dreams, visions. God may reveal himself by dceams 
and visions. It is no peculiar privilege of the godly which is promised, Joel 
iL 28; Acts ii^ 18, * Your old men shcdl dream dreams,{and your young men 
see visions.* For dreams, it is evident in Nebuchadnezzar, to whom the 
revealer of secrets, as Daniel speaks, l^ dreams made known what should 
be hereafter. His dream arose Aot from an ordinary cause, it was sent from 
the Lord, the revealer of secrets. The subject of his dream was not ordinar^^ 
but secr^ and things future ; even the most remarkable acts of providence 
thai should come to pass to the end of the world : the rise« periods, and 
revolution of the world's monarchies, and the erecting of the kingdom of 
Ohiist: tl^e stone cut out without hands, Dan. ii. 84, which should crush all 
the kihgdoms of the world, and raise his throne upon their ruins. Here ia 
a remarkable revelation, ahnoat comparable to any mentioned in Scripture. 
Another you have^Dan. iv. 4, 5. Pharaoh also had a revelation by a <hream. 
Gen. xlL 25, 28; and when Saul comj^ains that the Lord answered him not 
either by dreams or propheta, it implies that he did reveal himself by these 
before he was cast off, 1 Sam. xxviii. 6. This is confirmed, Deut. xiii. 1, 2. 

For visions, we have a clear instance in Balaam, the wizard or enchanter, 
who used to seek for enchantments. Num. xxiv. 1 ; evep to him did the Lord 
reveal himself by visions. God came unto him, chap. xxii. 9, and conferred 
with him, and revealed to him both what he should say, and what he should 
do, ver. 12, 20. He had the vision of an angel, ver. 81 . So chap. xxiiL 4, 5, 
God met Balaam, and pui a word into his mouth. Two severiU immediate 
revelations we have in that chapter, and two, chap. xxiv. whereto the pre* 
face is observable: ver. 28, * The Spirit of God came upon him, and Balaam 
took up his parable, and said. The man whose eyes are opened,* &c.f * which 
heard the words of God, which si^w the vision of the Almighty, falling into 
a trance, but having his eyes opened ; ' and ver. 16, * Whidi knew the 
knowledge of the Almighty.' 

(2.) '&e gift of prophecy. Those whom Christ shuts out of his kingdom, 
and will take no notice of them, and had this plea for themsekes, ' In thy 
namo have we prophesied.' It is known that Saul was at best but an 
hypocrite, yet, 1 Sam. x« 10, 19, 28, <the Spirit of the Lord came upon 
him, and he prophesied.' Hence the proverb, ' Is Saul also among the 
prophets ? ' And there is scarce a dearer prophecy of Christ at such a dis- 



216 TBB GONYioneir of HipocBms. [Mat. YIL 22, 28. 

tanee than that of Balaam's, Num. xziv. 16, where he also foretells the nun 
of several oations, Moab, Edom, Amalek, the Kenites, Assyrians, and 
Bomans, and who should ruin them, which the event has proved Ine, 
1 Kings xiii. 21, £2* 

(8.) The power to work miracles. They may do signs and wonders, heal 
all diseases, cast out devils, yea, it is possible for them to remove mooii' 
tains. For proof, see Dent. xiiL 1, 2, <lf there arise amongst yoa a 
prophet, or a dreamer of dreams, and gives thee a sign or a wonder, and the 
sign or the wonder come to pass, saying. Let ns go after other gods.' Iddaten 
may do these. They may also cast out dei^s. This they plead whom 
Christ will not own: * In thy name have we east oat devils, and in tbynama 
done many wonderfbl works,' Mat. vii. 22. Tetwhat they were appears bj 
Christ's profession, ver. 28, ' Depart from me, ye that work iniqaity.' Th« 
children of the unbelieving Jews had power to cast oat devils, as appears bj 
Christ's qaestion, by what power they cast them oat. Mat. xii. 24, 27. 
The disciples tell Christ they saw one casting oat devils in his name, and 
rebnked him. That it is possible for those who are not godly to have i 
miraonloos fiailh, so as to remove monntams, is evident, 1 Cor. xiii. 2, for 
we cannot snppose the apostle wonld argae from an impossibility. Bat ve 
need not make use of suppositions, since it is express that Jadas had power 
to work miracles; for, Mat. x. 1, * Christ called his twelve diseiples,' whereflf 
Jndas was one, * and gave them power against ojielean spirits, and to hai 
all manner of sickness, and all manner of diseases.' We caoAot doobt ho\ 
Jadas was one, since he is named amongst them, ver. 4 and Mark iii. IT. 
immediately after Judas named, he adds : ' These twelve Jesas sent forth, and 
commanded them to heal the sick, cleanse the lepers, raise the dead, east 
oat devils : freely ye have received,' Ac. 

(4.) The gift of tongues : 1 Cor. xiii. 1, * Though I speak with the toiigoe<^ 
men and angels.' Donum linguarum in nimmo gradu qualt euety si quk omnskus 
Unguis loqui possit. For these are not saving gifts, and therefoie may bd 
given to those who shall never be saved. 

By the way, observe a delusion in those ^o prefer these before saTifig 
graces, and by the appearance of those will be drawn to embrace erron; 
whereas it is wholesome advice, which we find in the epistle to Hero, 
ascribed to Iguatus, vft; • >Jy^¥ wa^ ra ^iartrayf/^iwif xifv ^iowitf^ f, xf* 
Cfi/ii,$tcc voif, xqiv c^offjrfu^, Xuxo; ffoi ^tviir^. And after, x^Sv >}«P^ ^ 

P^t\vxng» 

2. In ordinaries. * 

(1.) In knowledge they may go far. This we may discover « flie tot! 
it is inchided in the word prophesy ; for whether we take it for teaehii^ ao^ 
publishing the truth, or foretelling things to come, it necessarily snppo6«j 
and imports knowledge. And this knowledge may be, 

[1.] Great for the extent of it. li may reach inany ^ths that are ont 
of the reach of many sincere Christiaos. Their minds may grasp more of 
truth than the nnderstanding of others is capable of ; may admit more ligbt 
than others can let in. They may dig further into the mines of troth, aod 
make greater discoveries. No question Judas knew more than many of thosa 
he preached to, though we may suppose some of them sincerely converted. 
If he had not known more than his hearers, he had not been, didaxr/xo^, apt to 
teach, fit to be their teacher. And Christ, who would have this to be obserred 
as a qnalification in those that we choose, would not himself choose one 
destitute of it. 
; But that their knowledge may be exceeding great, the apostle pots it oat 



1£at. YQ. 22t 28.J thx ooMTionoN of btpoobrbs. 247 

of qnastkm, 1 Oor. xiii. All knowledge they may have, and yet want charity 
(Bftving grace), and have nothing that accompanies salvation, ver. 9; all, i.0. 
knowledge in ahigh degree, of a large extent. They may know not only all neces- 
Bftiy tra^s, those that are vital and radical, being the foundation of religion, 
but those which raise the stmctnre, and tend to edifying ; nay, those which 
are for the finishing and completing of an intelligent Chnstian, which tend to 
make him a thoroughly furnished and accomplished man as to his intellectuals. 

All knowledge is a large expression, and will reach thus far and farther, 
without stretching; he may &r outgo a tr^e saint in the largeness and extent 
of his knowledge ; know much more clear and evident, solid and convincing. 
He may apprehend truth not only truly, h«t clearly, distinctly, evidently ; 
80 as the clearness of his i^onceptions may cmvinoe his conscience, and 
Bstiafy his judgment of the truth he apprehends. His notions may appear 
in his mind with such a clear nj of evidence as may scatter all doubt, leave 
no room for question or contradiction. He may be able to convey his notions 
clearly to otl^, so as to conviuee and satisfy them. A sincere soul, as to 
many things, may be much in the dark compared with him. 

Sach a dear, convincing knowledge may be in them who apostatise, Ac, 
Heb. vi. 4. These expressions, which the Arminians would have to be so 
many characters of true believers, that thereby they may prove the apostasy 
of the saints, may all be applied to Balaam, a wizard, and no saint. The 
Holy Ghoit ascribes the hke things to him. 

EnUgkunsd. * The man whose eyes are opened,' Num. xxiv., ' who knew 
the knowledge of the Almighty,' ver. 16 ; * tasted of the heavenly gift,' •. d. 
of Christ. Unbelievers may taste him, believers only feed upon him. Balaam 
had some foretastes^ some foresight of Christ ; for he prophesied of him, 
and that as clearfy as any at such ^stance. ' Partakers of the Holy Ghost : ' 
the Spirit of God came upon him, ver« 2, 8. The gift of prophecy : ' tasted 
of the good word ol God.' He had tasted of the gospel, the best word of 
God; his pro^ecy is evangelical, a piophecy of Ghriat ; good, because it 
bzings good tidings of great joy. ' Powers of the world to come ;' hence 
his denre, ' Let me die the death of the righteous,' Heb. x. 26, ivtyfotesg; 
afier they have made such a dear discovery of the truth as convinces judg- 
ment and conscience, and brings it to .an acknowledgment that it is the truth, 
and worthy of acceptation, entertainment, approbation ; And yet for all this 
clear knowledge they are evidently hypocrites, else they could not sin that 
sin, nor incur that doom. 

[2.] Divine as to the olgeot of it ; divine matter. They may have great 
and clear knowledge of the things of God, of the truths of Christ, of the 
doctrine of the gospel ; not only of those tmths that ase more common and 
obvious, but of the more mysterious and subtle parts thereof, those which 
are called the mysteries of the kingdom, arcana imperii: Mat. xiii. 11, * To 
you it is given to know the mysteries of the king^m of heaven.' Mysteries 
of God : 1 Cor. iv. 1, * Let a man account of us, a» of the ministers of 
Christ, and stewards of the mysteries of God.' The aposUe's discourse, 
1 Cor. xiii. 2, impHes that he who has no true grace, may km)w aU mys- 
teries, aU gospel mysteries. MyeUrium est eaenm arcanum, a divme secret ; 
ench as could not have been known but by divine revelation ; such as no 
light of nature, no human understandmg, could have ever reached, had they 
not been brought down by the Spurit of revelation. He may see far into 
these mysteries ; he may have access unto the most retired of those secrets ; 
he may wade far into the deep things of God, as if all were fordaWe- lHosf 

things which are aw«^r«, difficult to others, may be easy to mm. 
As for specuktive points, there is no question. They m»y aoar ateR in 



248 VBS ooKvxonov or btpoosxtbs. [Ikx. VIL 22, 28. 

thoee noiionsi and be as eagles in the donds, when a sincere sonl may flag, 
never rise to so high a pitch, and be more apt to admire them than able to 
follow them. 

As for truths questioned, intricate controversies, thej may decide them 
with clearness and satisfiftction^ when others do not understand the terms, 
or think the arguments against the truth unanswerable, or are nonplossed, 
and grayelled in the difficulty and abstruseness of the things. 

As for practicals, they may resolve those cases of conscience with ease 
and evidence, when an upright heart is sadly entangled, and sees no cktr 
or safe way out. 

As for experimentals, though they have but this bowledge at thesecosd 
hand, yet they may have more at the second than those of experienee hare 
at the first. By experimental discourses, and conversing with experienced 
Christians, they may come to great attainments in this kind. They mij 
draw the lineaments of a new creature so Exactly, and to the life, as tbough 
they had a pattern thereof in their own souls. They may give sneh aa 
account of the work of grace, as you may think they were transcribing their 
own hearts, and that Uieir expressions were but copies of some original 
there. They may hold forth the conflicts betwixt the flesh and the s^ 
as though the combat were in their own quarters, as though they had leaSj 
felt some Such thing as you hear. They may express the actings of gna 
in such and such a duty, such an occasion, under such a temptation, insoeli 
a manner, as you would think nothing could teach tiiem, but thor own 
experience. They may have the exact idea, the true notion of these things 
in their heads, when there is nothing of aU this in their hearts. 

As for textual divinity, the understanding of the Scriptures, they naj 
excel herein. They may overcome those' difficulties, which some obscon 
places make impassable and unfordable ta others. They may understand 
not only the words and phrases, and so become masters of the letter of the 
Scripture ; but they may, with a great sagacity, find out the sense and 
meaning of the Holy Ghost, and may outstrip many herein who have the 
Holy Spirit dwelling in them. The apostle's expression, all mysteriat vill, 1 
think, bear me out in all this, if experience did not witness it. And, indeed, 
being on a ticklish point, in a slippery place, I will not venture to go with- 
out hold ; and that which I will lean upon all along shall be Scripore, in 
its expression or consequences, or else clear reason and experience. Thej 
may, with a great happiness, find out the meaning of prophecies, which an 
for the most part the darkest parts of Scripture ; for in the text it is said, 
* Hove we not prophesied ?' and 1 Cor. xiii. 2. And if they may havetk 
gift of prophecy to ibreteU things to come, which is rarer and furtii|(r out d 
our reach, sure they may have the gift of prophecy to explain what is fore- 
told, this being more common and ordinary. 

[8.] SpirittuBd as to the author of it, such as proceeds from the Spirit of 
God. They may attain their knowledge, not only by their pains and 
industry in searching after it, not only by reading, study, conference, &e.; 
but the Holy Spirit may dart this light into them, either in the use of means 
or immediately, Heb. vi. Those who were never i» a saving conditioni are 
said to be enlightened. And who it was that enlightened them, we maj 
learn by another clause in that verse, < partakers of &e Holy Ghost.' Thej 
partaked of the Holy Ghost, because they were partakers of the light, and 
other gifts and operations of the Holy Ghost They did partake of him, tf 
he communicated himself to them, and this was one way he enlightened 
them ; not only in a common way, as all light and knowleidge in the vond 
may be said to come from the Father of light, and as Christ is said to 



Hat. YU. 22, 28.]. ths ooNyzonoN of HTPOOBma. ' 249 

eolighteii every mam that comes into the world, viz., by implantmg in their 
minds ihai li|^t which we call natural, and with a common concurrence with 
the eadeavoors of those that are indnstrioos, helpmg them to an increase and 
improyement of that light : tot this he Touchsafes, as he is God and Governor 
of the world. But he enlightens them in a more special and peonliar manner 
(ihongh not the most pecnliar)!^ he is Mediator, %nd the great Prophet of 
his chorch, sending his Spirit (in the execution of his prophetical office) to 
spread abroad a divine light in the minds of some who enjoy the gospel, 
whereby they may discover the deep things of God. The Spirit of God 
may come upon such a man as Balaam, or Saul, or Gaiaphas, and may 
shine into their souls, if not ordinarily now with a prophetical light, yet 
with an evangelical ^gbt, to discover to them the secrets of Christ, and the 
mysteries of the gospel, md the things of the world to come. Yon have all 
these in that verse : the gift of Grod, i,e^ Christ, as some ; And the word of 
God, i.e. there is the precious mysteries of the gospel, &o. They may 
partake of the Holy Ghost, and be thereby so enli^tened as to see these 
things, and so see them as to taste them ; thej may by this lig^t discover 
the excellency, goodness, sweetness, of these things, so clearly and convinc- 
iogly as if they did taste them. Such a light, such a knowledge, they may 
have from the Spirit of Christ, in that resect a spiritual knowledge, and yet 
have their portion in outer darkness. 

[4.] Operative. Their knowledge may be in ^reat measure efiectual ; it 
may have a mighty efficacy both upon their souls and Uvea, both upon heart . 
and affections, and upon their eonversation ; it may have an influence both 
upon inward and outward man, powerful to change both in some degree. 

The inward efficacy of it may be clearly collected from that of James ii. 19. 
The devils have such a clear Imowledge of God as they cannot but believe 
what they know; and this knowledge, which brings them to believe, makes 
them tremble ; here is the efficacy of it, it works fear and horror. Now why 
knowledge may not work this in men as well as devUs, I apprehend not ; and 
why it may not work other affections as well as fear, no reason can be 
assigned ; aiMi I shall shew how the aflidetiona in particular may be moved, in 
the next head. 

Now since this knowledge may have such power upon the affections, and 
seeing' affections are but the acts and motions of the will, it follows that it 
may have some efficacy upon the will. Now the will being the great wheel 
thiU, moved, sets all the parts of the whole man on motion, it is hence evi- 
dent that their knowledge may be operative upon the whole man, it may 
have a working influence upon every fietculty- within, upon every part and 
member without. For the inward efficacy of it we have said sufficient at 
present, it may excite fear, hope, joy, sorrow, &c. ; and as it may make some 
alteration within, so may it effect a reformation without* The apostle 
expresses this evidently, 2 Pet. ii. 20, he speaks of some apostates here, who, 
therefore, were in a damnable condition, and yet had < escaped the pollutions 
of the world,' the sinful abominations of the wicked world, and the means 
whereby they escaped is the knowledge of Christ The light of this know- 
ledge dUd discover their former evil ways to be so sinful and abominable that 
they fled from them, acof ^•in (, as one would fly from an ugly fiend ; they 
so fled from them, as they seemed to have made a real escape from the evils 
of an unconverted state, ver. 18, Svr«(. See here the efficacy of this know- 
ledge as to reformation of life ; it may make them not only avoid sin but fly 
from it, to fly from it as from a pollution, as though they loathed and 
abhorred it ; not only to go but to fly from it, as we do from that we are 
greatly afraid of, and to fly so far, so &st, as one would think it could never 



260 THX oowionoN of htfogbitbb. [Mat. VIL 22, 23. 

overtake, one would hope they had made a clear escape. Sach, bo powerfol 
may he the knowledgid of those that are no hotter than hypocrites ; thus &r 
may they go in knowledge, it may he so «great, clear, Ac., and yet Ghnst 
may profens even to these at the great day, * I know ye not.* 

Let not ignorance take eneoaragement from hence. If snch knowledge 
will not hring a man to heaven, to what purpose is it to lahonr mfter know- 
ledge ? Say not thus ; methinks this should rather strike ignorant peraoos 
with fear and trembling. If so much knowledge will not bring a man to 
heaven, how &r art then from heaven who hast so little, none at all ? If 
these whose knowledge brings them so near it, within sight of it, shall not 
enter, how far are you from it who come not near them, who shall fiJl short 
of it ? If he who stays a mile o£f the palace cannot lodge in it, can he 
expect to lodge there who stays twenty miles short ? If those who come so 
near to heaven as they can discover it, take some view of it, come within 
sight, shall yet never enter, how can they look to enter who stay ten thonaaiid 
miles o£f, who stay in the suburbs of hell ? Such is ignorance ; yon aie so 
near hell as you are within the shadow of it, hell overshadows yon. Dark- 
ness and the shadow of death are joined in Scripture. Ignorance is sjMrstoal 
darkness, the very shadow of eternal death. ' There is but a small pcrtitaoii 
between you and hell Hell is outer darkness, and ignorance is inner da^- 
ness ; it is the very next room to hell. Oh consider your sad conditaom. 
Will you stay fax short of those who fall short of heaven 9 U those who 
come so near Canaan as they can descry it, so near it as they taste MHne of 
it, shall yet fkll in the wilderness and never enjoy it, how can they come to 
Canaan who will not stir oat of Egyptian darkness ? How can yon come 
to the land of promise, come to heaven, who stay in your ignorance, that 
which is worse than Egyptian darkness, and a condition further from 
heaven than Egypt is from Canaan? A man with thus much know- 
ledge may possibly perish, but an ignorant pers(m shall certainly peridi, 
Isa. zzvii. 11. 

Qusst. But if they may go so far in respect of knowledge, wherein does 
their knowledge come short of that which is saving? Wherein do they dif- 
fer ? How moy they be distinguished, so as I may know whether my Imow- 
ledge be saving, or only such as hypocrites may have ? 

Am. 1 shall endeavour to distinguish all along betwixt that which ft com- 
mon, and that which is saving, lest this doctrine, which is so necessary for 
the conviction of counterfeits, may not be hurtful to any soul that is sincers 
in the least degree, to trouble or disquiet them, whom the Lord would not 
have troubled ; but I shall be brief in this part,^because the text leads me 
not directly to it. 

Their knowledge comes short, in that it is not, 1, truly experimental; 
nor, 2, practical, thoroughly efficacious. 

1. Experimental, They may have more natural knowledge in the letter; 
know more of the nature of divine obiieiBf more distinctly, methodioally, sad 
vent it more plausibly. A great difference, as betwixt the knovrledge which 
a naturalist has of manna, and an Israelite. He, by reading and diseooise, 
knows more of the nature and effects of it, but he that hath tasted it, M 
upon it, knows it more feelingly, satisfyingly, inwardly. * Taste and see 
that the Lord is good,' Ps. xxxiv. 8 ; ' If so be ye have tasted that the Lord 
is gracious,' 1 Pet. ii. 8. A formalist knows God in his nature, attributes, 
ssbsistences, operations ; notionally, by reason, revelation, but not experi- 
mentally ; knows what he is in himself, not what to him and in him : ss 
the Israelites knew the land of Canaan before they came to it, hot hr other- 
wise when in possession of it ; as the knowledge of l^Jaam prophesyiiig «f 



Mat. YII. 22, 28.] the oontiction of htpoobites. 251 

Christ, and Simeon haying him in his arms ; Zaccheas from the tree, and 
in his house. 

The godly know God's attributes experimentally, acting within them. 
Omnipotence enabling them to believe, Eph. i. 19 ; snbdaing lusts, oyer« 
coming the world. If there were no other arguments ah extra to prove it, 
this would be sufficient to convince them. Omnisoiency, by detecting the 
heart's deceitfhlness, discovering secret sms, pride, hypocrisy, self-will; 
immensity, by God's special presence in their hearts, acting, supporting, 
comforting ; mercy, in&iite grace in pardoning sin. They know Christ expe- 
rimentally in his offices: as priest, saving them from guilt; as prophet, 
enlightening them; as king, conquering sin, the world, Satan. The Spi* 
rit in its functions, eonvincmg, regenerating, uniting, helping infirmities, 
sealing. 

Formalists know these, but not within them ; know he is almighty,'^buft 
have not felt him so, &e. 

2. It is not efficacious. True saving knowledge is transforming know- 
ledge, changeth the subject into the likeness of the object. This light loaves 
a lustre, a beauty behind it, as the sun. It is a heavenly vision, a vision of 
God. Now the sight of God assimilates : * We shall be like him, for wo 
shall see him,' 1 John iii. 2. It is effectual in the mind, does spiritualize it 
in others ; as the sun more lightsome, but nothing cleaner and sweeter on a 
donghill. In the conscience, makes it tender, sensible. This light makes 
those characters appear, which custom in sin wears out ; so as the con- 
science can put them together, and thereby frame its charges, accusationd 
for sins past, though smadl in ordinary account. And its warnings and pro- 
hibiiionB against sin for the future, makes sin as a prick in the eye, not as 
wounding only, but as polluting. In the will, inclines it to the object known, 
according to the clearness of the discovery. A great sympathy betwixt these 
faculties. The will must either not move at all, or move as it knows. When 
the beams of Christ's beauty shine in the mind, the will leaps to hioH 
embraces him: * Come in, thou blessed of the Lord.' In others thpre are 
some languid motions, faint inclinations. It brings not the will quite off 
from other things, so as to close fully with Christ. It may move the scales, 
and bring the will to some indiffereney, to some stand, but it brings not full 
weight, swaying down the will to full resolutions for Christ. There is some- 
thing in the other end of the balance, some gainful or delightful lust, that 
doth counterpoise whatever the light discovers of Christ, and keeps the will 
from a downright determination to sell all for him. In the affections, light 
and heat are inseparable ; divine light in the mind conveys a heat into the 
affections. As this heat melts the will into the will of God, so it kindles 
the affections into holy flames, love, desire, zeal, joy, when the object is 
good ; dissolves it into fear, sorrow, shame; raises in it hatred, indignation, 
when the object is evil. Light is always hot ; but the direct beams are not 
BO hot as the reflected. The beams of a formalist's knowledge wre not 
reflefcted ; his mmd refracts them. It is like the sunshine in winter, it may 
give some lustre and refreshing to the earth, and may thaw and molhfy the 
outside, but at night aU is frozen up ; it makes not the plants grow, or the 
earth fruitful. In the life it is practical, makes him active. There is a con- 
formify betwixt life and light, knowledge and practice. He lives up to his 
light, detains not truth in unrighteousness. He does what !*« l^J^^- ^ 
ye know these things, happy are ye if ye do them,' John xiii. 17. He is 
obedient to the heavenly vision ; he dares not do that which he knows to be 
ainfnl, nor omit that which he knows to be his duty. 

The formalist's knowledge is weak and partial, may restrain him ftom ue 



252 THB OONYIOTION OF BTF0GBITX8. [MaT. YTL 22» 28. 

pollutions of the wdrld ; but having knowledge will avoid that in which the 
world sees no pollntion. 

2. Tfaej may go far in respect of graces and affections ; the Holy Ghost 
may work in then sach graces, stir np in them each affections as have a 
giteat resemblance with those that are saving. They may in these respects 
partake of the Holy Ghost ; for thei>e are some whom Uie apostle tells as 
may be partakers of the Holy Ghost, and yet have nothing in them that 
•ccompsnies salvation ; and may shew it by falling away, and turning apos- 
iates, Heb. vi. i, 9. They may be partakers of the Holy Ghost npop this 
account, because the Holy Ghost may maka them partakers of many spiritual 
gifts and common graces, such as are highly valuable in themselves, and 
exceeding useful and profitable nsto others, and much for the omamenl and 
comfort too of those that have them ; and though they be not saving, have 
no necessary connection with eternal hfe, yet they are very like to, and 
have a near affinity with, saving graces ; so as it will be vef7> difficult to dis- 
tinguish them, and to make the difference evident to a soul under doabta 
and jealousies of its spiritual condition : so like they are, that they some- 
times go under the same name in Scripture, and are held forth to us luider 
the same expressions. Those who have no saving grace may yet taste of 
the powers of the world to come, may have some tastes of thi^ glory and 
^ happiness that shall be revealed. They may taste of the good word of God, 
' some tastes of the sweet and precious things of the gospel ; they may taste 
of the heavenly gift, have some tastes of Christ, frequently called ' Ute gift 
of God,* John iv. 10. They may tAste that the Lord is gracious, bat yet 
not as true believers taste ; for they taste Christ so as to let down what they 
taste, as a hungry man eats his meat, or a man ready to fiunt with thirst 
tastes his drink ; they let it down with delight and greediness. So do true 
believers receive what they taste of Christ : they let it down as a choice deli- 
cacy ; they retain and digest it. It is turned into nourishment, and proves 
life, and health, and strength to th^ souls. These taste Christ too, but il 
is with some disrelish ; so as they either spit out what they taste, or let it 
down so sparingly, that it proves no advantage as to spiritual life and 
health ; or vomit up again what they have let down, as not agreeing with 
their foul stomachs, with their nnpurged hearts, which they make visible in 
their apostasies. 

However, some tastes they have, and that from the Holy Ghost ; by him 
also they- are enlightened (as before), and partake of him, not only in 
respect of illnmiuation, bat also as to some kmd of sanetification ; not that 
which is saving, but tliat which is very like it, Heb. z. 29. Those who fell 
80 wofully, so desperately, as to tread under foot the Son of God, are said 
to have been saoetified. 

We need not, I think, restrain this to an external chorch sanetification ; 
as if they bad been said to be sanctified because they had separated them- 
selves from the world to come to the church, and to partake of the pri> 
vileges thereof, whereby they were visibly dedicated and set apart unto €KmL 

Nor to a reputed sanetification^ as though they had been only sanctified 
in the opinion of others, who, judging charitably, took them to be inwardly 
holy, because they were so outwardly, having a visible holiness in their coo- 
versations. 

For there is a sanetification l>eside8 these, which is inward and real ; not 
in outward expressions oniy, or in th^ repute of others, and yet is not 
saviog, how mueh soever it resemble it. There may be in such as those 
whom the apostle speaks of a real change, a change in the soul, a change 
in every part of the soul, so that every part may be in some measure 



Mat. YII. 22, 28.] the conyiotion of btpooritb8. 

ehanged, and bo far sanctified*; and jet not savingly changed, renewed, 
sanctified, though, for the near resemblance betwixt them, many may mis- 
take the one for the other. 

There may be a change in the mind : that which was formally darkness 
may be now fnll of light ; as before. \ 

in the conscience. It may be awakened to a sense of sin which Was asleep 
before ; some tenderness, before seared. It may be moge faithful in aeensipg 
for sin, and restraining from it ; in suggesting that which is good, aid spur* 
ring on the soul to the practice of what is well-pleasing in tl|e sight of God, 
1 Tim. i. 19. They had a consojance in some kind or degree good, else they 
could not have put it away. 

In the will. There may be new inclinations, a strong current of ^the heart 
may run another way, in a new channel, some tendencies towards Qod and 
things of heaven. Such a change there was in Uzziah, wrought by the 
ministry and instructions of Zechariah: 2 Chron. xxxu 5, ' He was to seek 
God.' Something must be added to make up the sense, and the least that 
can be added is, ' He was inolinqd to aeA €k)d ;' and there was some strength 
in his inclinations. And therefore some render it, ' He gave himself to seek 
God.' He was freely addicted to it, and his inclinations were actdd; ftnd 
yet, look on him in the latter end of this chapter, and you will find grounds 
of jealousy that his heart was not upright with God. 

There may be new purposes and resolutions. Experience tells us this, 
That an unregenerate heart may be bended to excellent resolutions, and jet 
shew what it is by starting off, and returning, l&e a deceilftil bow, to i(8 
anbent posture. How many under afflictions or convictions, under impres- 
sions of fear or apprehensions of death, will resolve as much, and as w«ll, • 
one would think, as any out of heaven could do ? How often were the 
Israelites brought to such resolutions ; and how often did they express 
them by engaging themselves solemnly in covenant with God ; and yet the 
Ix)rd complains, Ps. Ixxviii. 57, that * they turned back, and dealt unfaith« 
folly : they were turned aside like a deceitful bow.' 

There may be new designs and intentions ; designs fbr God, for his wof^ 
ship, his ways, for what tends to his glory. So it was in Jehu ; a design 
for reformation against the idolatry of Baal. He gives it out, it was fbr the 
Ix>rd. And good Jonadab, much taken therewith, engages in it. Yet Jehu 
shewed his hypocrisy sufficientiy afterwards, ^us, and much more, may 
the will be changed. 

In the a&ctions. He may love that which he formerly hated, and dislike 
that which he formerly loved ; he may be grieved for that in which he before 
delighted, and that may please him which before was his grievance ; he may 
desire that which before he avoided, and may shun that which formerly he 
desired ; he may esteem that which he formerly contemned, and slight that 
which once he highly valued. This I shall clear and prove particularly 
afterwards. 

Briefly, the Spirit of God may move npon the fiiuse of the soul, before it 
be formed into a new creature, and may raise therein divere motions truly 
spiritual and holy ; such motions there may be in it, though not of it. They 
cannot be caUed the acts of such a soul, because they have not their rise 
from it, nor have due entertainment in it. Even as when Satan raises 
wicked motions in a regenerate heart, suggestions tending to Uasphemy, 
self-mnrder, or the like ; if these rise not from the heart, and meet not with 
consent and entertainment in it, these are counted not the acts of that soul, 
bat the acts and sins of Satan, who injects them. So we may say of those 
spiritual and heavenly motions that the Holy Ghost raises in an unregenorete 



254 THK OONYIcnON OF BTPOGBITBS. {MxT. Y£L 22, 28. 

80iil» they come immediately from the Spirit, aie his act, the soul is paanre 
in them ; they owe not their holiness to the heart wherein they are, hat to 
the Spirit from whom they come. 

Thus there may be holy motions in an unholy heart ; and as a regenerate 
person, finding snch wicked sn^estions in his heart, may charge himself 
with them as his own sins, and thereupon may draw sad eondasioQS against 
himself, so an nnr^generate person, finding such spiritual motions in bis 
8onl, may challenge them as his own acts, and from thence may conclude 
that he is sanctified saringly, when there is no just ground for either. 

Thus much in general. Proceed we now to diew particularly what graces 
and affections there may be in hypocrites. There may be, 

1. Some kind of repentance. It is said of Judas, Mat. zxvii. B, thai ' he 
repented himself.* And the men of Nineveh have this testimony from Ghrisi 
himself. Mat. xii. 41. There was some reality in their repentance, some- 
thing that deserved the name, else Christ wouU not have so called it; there 
was no gross dissimulation in it ; and yet, not long after, they relapsing into 
their evil ways, the Lord appoints the prophet Nahum to denounce ih^ 
utter destruction. And from hence some collect, that (at least as to the 
generality) it was not saving repentance. 

More particularly, they may go far as to the several acts of repentaiiee. 

(1.) Confession. This is one act of repentance which the Lord calls for 
in returning sinners, Jer. iii. 12, 18. Now, snch as are not in a saving ood- 
dition may confess their sin, and confess it particularly, and aggravate it is 
their confessions, and take shame to themselves in the acknowledgment of 
it. So the Israelites, who provoked the Lord to swear in his wrath, Ac^ 
confess their sin, Num. xiv. 40. And Saiil, 1 Sam. zv. 24. So Judas con- 
fesses his sin, and that in public ; he specifies, contents not himself with a 
general acknowledgment, I am a sinner, but I have sinned in doing this ; 
and he sets it out with its heavy aggravations, I have iMtrayed, betrayed 
blood, betrayed innocent blood. Mat. xxvii. 8. Cain cries out of Uie wc^ht 
and grievousness of his sin. • So Pharaoh acknowledges his sin, eondeimia 
himself for it, and justifies the Lord, Ezod. iz. 27. 

(2.) Sorrow for .sin. That is another act of repentance ; they may monni 
for sin with its attendants, bewail it bitterly ; the sense oi k may be the 
grief of their hearts, the affliction of their souls.; they may express ezceediai; 
much sorrow fi^r it. The Israelites, after their sin in the golden calf^ being 
convinced of it, and threatened for it, they mourned, Ezod. zzziii. 4, and pot 
off their ornaments, thereby acknowledging themselves worthy to be debased 
«nd stripped naked of all that was precious to them. And, after their mat- 
muriDgs, Num. ziv., it is said, ver. 89, < they mourned greatly,* and jet 
they continued a people of provocations, iee ver. 44. Ahab, when the pro- 
phet Elijah had convinced him of, and threatened him for, his sin, he ezpresau 
an eztraovdinary sorrow for it, and that in the most significant ezpressioss, 
I meet with none that goes beyond him, 1 Kings zzi. 27. 

He rent his€lothe$. Thus they used to express their greatest somm ; thus 
did Jacob ezpress th^ grief and anguish of his soul, when he apprehended 
that his dearest child was devoured and torn in pieces. Gen. zzzvii. 84, 85. 
Here was am eztraordinary sorrow, and he thus shews it. And so does Ahab 
ezpress his. 

Sackcloth upon his flesh, Nol over his other garments, bat nezt his skin ; 
this was another ezpression of ezceeding grief. Jacob thus expresses the 
greatest sorrow that ever seized op him. Ahab seems to go one step further, 
he lay in sackcloth, he wore it night and day; as he walked, so he slept in it 

And fasted. So they were to afflict their bodies when they were called is 



Mat. Yn. 22| 28«] thx ooMTionoN t>t htpoobitSs. 255 

an extnordinaiy maimer to aflUet their souls ; they hereby manifested soal- 
afflictioD. 

And went MofUy. This was a sign of grief and monming, Isa. szxviii. 15. 
Bach was Ahab's sorrow, and sneh were the testimonies of it. Nor was all 
this merely hypocritical^ only in show and outward appearances ; there was 
real inwai4 grief in the heart, in some degree answerable to these expres- 
sions. There was no gross dissimnlation, for it is said, and it is the Lord 
who testifies this of him, ' He was hmnbled beforef the Lord/ ver. 29. It 
was not only before men, ontward exprebsions may serve for that ; there must 
be some inward sool hnmiliationi that a man may be said to be hnmbled 
before the Lord. If it had been nothmg bat dissembling, the Lord wonld not 
have so much conntenanced it as to have reproved* him for it. The Lord 
saw so mnch reality in it, as he thooght fit to exempt Ahab in great part 
from what he had threatened, ver. 29. 

Pass we to Judas. His grief and sorrow was more grievous to him than 
death ; and what sorrow can be greater, more grievous than that ? His 
sin sprung snch grief and anguish in his soul, as drowned the sweetnesses of 
life, and overflowed all the comforts of his life ; they were all under water, 
so that he saw nothing why he should desire to live in snch anguish of heart, 
and so he sought ease and refuge in death. A sorrow more bitter and grievous 
than death, is sure an exceeding great sorrow. Yet such was that of Judas. 
They may express this sorrow by abundance of tears, and pour them out 
in greai plenty. So did the IsraeHtes in Mizpeh, 1 Sam. vii. 2, 6. Their 
heads were the fountain from whence they drew this water, and that which 
they poured out before the Lord was their tears ; and that which raised 
Chis flood of tears was their sins: * We have sinned,' &c. And yet this was 
the people who did that which in the very next chapter is recorded to be a 
rejecting of God. Such sorrow was found in the generality of the people, 
Ter. 5, ' all Israel ;* and yet what they were, as to the generality of them, 
is apparent all dong in their story, Heb. xii. 17. 

Such may be their sorrow, and may prevail for pardon. Some kind of 
pardon it may procure, even that whieh the Scripture calls so sometimes ; 
not a dissolving of their obligation to eternal sufferings, but a deferring 
thereof, and a freedom from temporal sufferings. The Israelites, where ihef 
are aaid to mourn so much, had such a pardon, Num. xiv. 20, mf Ps. 
Ixxviii. 87, 88. There may be such a sorrow as may obtain such a pardon, 
in those whom Christ will at last condemn. 

(S«) Hatred of mn. This is essential to rspentance, and is accounted a 
eertain evidence of that which is saving ; yet there may be some hatred of 
sin in those who are not in a saving concQtion, Bom. ii. 22. Abhorring is 
mn high degree of hatred, yet there tnay be an abhorring of one sin, togeUier 
with an allowance of another, which is incoasistent with a saving state. 
Jadas could hate profuseness. Prodigality, it seems, was odioua to him. 
Mat. xiv. 8-5, this was the object of his indignation, a&d yet what a character 
is given of him upon that expression, John xii. 5, 6. Jehu hated the false 
worship of Baal, if pursumg of it to destroction be a testimony of hatred, 
2 Kings X. 26, 27, 80, yet his heart was not apright. Some hate pride, 
hanghtinesa, disdainful supercilious carriage; others laseivieusnev, unclean- 
ness* open profaneness ; others superstition, human inventions and inno- 
vations in divine worship ; others errors, aehisms, heresies. And we see 
injustice, oppression, passion, fury, unmeroifiilness, cruelty, dissembling,' 
and hypocrisy seem generally hated. Yea, further, 

• Qu. • reprieved* ?— Ed. 



256 THE ooNTionoir of htpoobitbs. [M&v. YIL 22, 23. 

It ia possible" there-may be a fiEdling out with a bosom sin, and that vfaieh 
has been much loved may be no less hated. See it in the Jews. 

Idolatry seems to have been their beloved sin, their psccatum m ddieiU, 
that to which they were most addicted for many generations ; yet-^fter the 
captivity we may diseezn in them a special hatred of this sin above others. 
They woold die rather than soffer an image in thmr temple, so far were they 
from worshipping them. When Pilate attempted to set ap the statue oi 
Tiberius in the temple, the Jews exposed their necks to him; and tdd him 
they would choose death rather than suffer it. And the like resolution they 
shewed upon the like attempt in Oalignla's time, as Josephns telates. So 
that they might truly be said to abhor idols. Here is some haired of sin in 
them, and yet who more unbelievers, more impenitent f 

(4.) Resolution against sin. This is a principal ingredient in trae repent- 
ance, yet some resolution against sin them may be found in fonnaHsta. I 
think we may rationaUy conclude that if Judas, after he had felt what Imnlen 
and anguish there was in his sin, had been in a condition to act it anew, 
he would rather have chosen death than that act; for we see he choee 
death to free him from the anguish of it, and he does what he can to faindar 
the progress of it ; tells his tempters that it was a sin, a bloody sin, and 
throws back the money, which was the price of his treason. Dor'ye think 
he would have been tempted to that wickedness? Can we think his heart 
was not fully resolved against it? And why may not others under like sense 
of sin be as much resolved against former evil ways, and yet be as for from 
saving repentance as he ? 

What an high resolution was that of Balaam's against disobedience ? 
Num. zxii. 17, 18, 88. Balaam's bosom sin in ell probability was covetous- 
ness, 2 Beter ii. 16, and here is a temptation that suits his temper exactly, 
strikes the right string. What would not a covetooa man do for an house 
full of gold ? Ac. Yet tins is his resolution notwithstanding. 

What Nineveh's repentance was I shewed before. This was one part of it, 
they were resolved to turn from their evi ways; they were not only resoled 
to do it, but they did it; the Lord saw that they did it, Jonah iii. -10. And 
which is much, for that sin which probably reighod most amongst them, and so 
particularly specified, the violence which was in their hands. ' 

Thus far they may go in a way of repentance, anch confossion, sorow, 
hatred, resolution. 

Quest. But if they may go thus for in a way of repentance^ wheran do 
they fall short ? Who is there goes frurthdr ? If this <>e not repentance 
unto life, which has such confession, sonrow, Ac., where is it to be foond? 
Wherein is such a repentance defective ? 

Ans. This I will give you a short account of, that while I intend the 
necessary conviction of some, I may not leave others under mmeceasaiy 
scruples. But briefly, this being iiot the design ff the text, jat so tj$ this 
design may not miscarry. 

Let us then take a short view of these acts of repentance, and sihew their 
defects in formalists, so as thereby those that are sincere may have the com- 
fort of their sincerity, discerning wherein they jgo beyond them. 

For confessioik That is no evidence of savmg repentance, but as it pro- 
ceeds from hatred of sin, is acoompuiied with sorrow, and seconded with 
resolutions against sin. The trial must be by thesci not.^y the ontward 
act ; for herein a hypocrite may govs far as any. Without these, confes- 
sion is but as sounding brass or a tinkKng cymbal ; a sound that signifies 
nothing of sound repentance, that which accompanies salvation. Proceed 



Mat. Vn. 22, 28.] the ookviotion op htfoobites. 257 

we then to those aets wherein the distinotton may be dieeovered. la thd 
next plaoe, 

Their sorrow is defective apon a threefold aeconnt. 

(1.) They mourn not for sin, bnt its consequents. Not as it is sin, a 
TiaUtion of law ; not as it is an irregalarity in the sight of God, contrary to 
God, his pnre essence, holy will ; not as it is evil, a privation of good, 
oppoaite to holiness. They love not good as good in itself; nor can hate 
evU as evil. As they delight not in that which is spiritnaUy good, beoaase 
it is spiritaaly so they monrn not for that which is sinfiilly evil as it is sin- 
fill ; not for sin itself, bnt the train of sad conseqaenees. 

(2.) Not for consequents in reference to God, Jbut themselves ; not as it 
displeases, dishonours him, tramples on his authority, advances the creatare 
above him ; burdens him, crosses his designs, grieves his Spuit, gratifies 
SalsQy woxmds Christ. If mourn for his' displeasure, rather for the effects 
of his displeasure than because he is displeased ; because he will shew him- 
self displeased, than because he is so ; because he will make it appear to their 
smart and loss that he is grieved. 

^) Not in all its consequents in reference to themselves; not as it defiles 
the soul, deprives it of his beauty, strength, health ; debars it firom oom- 
manion wiih Christ ;- keeps it at a distance from God ; makes it more un- 
capable Of graee ; hardens it, disposes it to more sin, leaves the seed 
behind ; indisposes it for holy duties, makes it unserviceable to Gh)d. 

But as it is exposes to wnvth temporal, eternal ; contracts guilt, leaves 
borrov; deprives of outward mercies, liberty, health, riches ; makes obnoxious 
tohaU. 

Their hatred of sin is drfectSve, comes short of that which is essential to 
troa asTing repentance, in that, 

(1.) It is not extended to aU sin. They hate not every evil way. The 
Jews hated idolatry, but not sacrilege, Bom. ii. 22. They hated gross 
saerflege too, they were fax from breaking or robbing their temples ; none 
more sealous for the temple. As many formalists amongst us, very zealous 
for God*s honse, for the externals of worship, the outside of religion, and 
think themselves far from sadhlege upon this account, while they make no 
conscience of robbing God in another way ; defrauding God of that spiritual 
service, that soul ^w«vdiip; which is indeed the soul of worship, of highest 
▼slue with him ; and fha^ outwards of religion of no other account than s 
dead cartase wittiout it. 

fiUncsre hatred is universal. He that truly hates any hates all. Now 
formalists may hate^gross sins, but those which the world counts small they 
will have a toleration lor, some or other > this is hut a little one, I may live 
in it without danger. 

Tbey yiay hate open wickedness, but they hata not secret sins. Their 
beerts dm not nse against tie secret motiofis of sin which arise in their 
heerts ; they do not abhor these, nor loathe themsehres for them. 

They may hate a sin which is generally hated, which is cried down by the 
UmBB^ snd abhorred by the people amongst whom they live. They may be 
eerried down with the stream thus &r. Bat they will scarce hale a sin that 
is in credit, countenanced by the times, encouraged by the example of those 
thai st^ g^est or many ; or if they hate such a sin, it will be because they 
lows not those whose sin it is. 

Tbej may hate an unprofitable or an expensive sin, which is like to bring 
tbeiA in no reivenue of profit or pleasure ; but scarce will they hate the sin 
of their calling, that which they have Uved by, and has been as a right hand" 
onto them, io^bring them in riches or pleasures. 

vox*, n* > 



THS OONTXOnON OF HYP0GBITS8. [MaT. YU. Sf2» 28. 

They may haie a em from wliioh their nature is eskrangedy whieh is con- 
trary io th^ temper and complexion, bnt they will not hate the sin of their 
conatitation, that to which they are carried with an eager and delightfdl 
propensity. 

(2.) They hate others' sins rather than their own. Jndas could haAe tn 
appearance of pro&neness in another, but not that real eoretonsness that was 
in his own heui. Jehu could shew some hatred of the idolatrous worship 
of Baal, but yet retain the idolatrous worship of Jeroboam ; hate the idc^try 
of the house of Ahab, but continue an idolatry of another kind in his ovs 
house. 

(8.) Their hatred is rather directed against the persons than the sins d 
others. Who would not think the scribes and pharisees were aeaIoi» haters 
of Sabbath-breaking, when their jealousy was so quick-sighted, as they woold 
spy it where it was not, even in the disciples, and ChriiBt himself? Xet it 
was not the sin, but the man they hated : We will not have this man to rda 
OTer us. This man was the mark at which their hatred shot ; the sin wtf 
but the blind, or the stalking-horse. 

J 4.) They hate rather the effects of sin than sin itself. They hale shme 
reproach, sorrow and suffmng, terrors and anguish of eonseienee, tor- 
ments of heU. These are real e^ls in their apprehensions, and they naj 
really hate them as the effects of sin, and yet not hate the sin itselC. 

(5.) It is not hearty. They hate it not with all their hearts, neither does 
it reach the heart of sin. They may hate some of the excrements of m, 
pare its nails, of shave its hair, as the Israelites were to do with the captivief 
they intended to marry ; or possibly they may cut off some members, hot 
they would not the main body ; they spare the life of the old man. Thev 
may lop off some branches, but they strike not at the root. Their hatred 
does not reach the corruption of their natures; ttey loathe not that, they 
pursue not that to the death with mortifying endeavours ; they confine it 
indeed that it break not out into outrageous acts, but they do not crudfy 
it. If their hearts did hate it, they would pursue it to the death, nothing 
else would satisfy. 

Their resolutions are defective. 

(1.) In their rise. They rise not from an inward, universal change. Iiol 
from a principle of holiness, but from apprehensions of present ruin sad 
destruction, as Nineveh ; or from terrors and anguish of soul, as in Jodai 
when upon the rack ; or from the power of restraining grace, whieh keeps 
them from resolving to sin, rather than helps them to foil reeoiutiona s^iisst 
it, in wliioh case their resolutions are rather negative than positiTe. This 
it was with Balaam, Num. zxii. 18, 88. He says not, I will not* bot I 
cannot ; he had a good mind to it, but the Lord overpowered. 

(2.) Continuance. They aUde not, they are not followed to full execs- 
tion. The cause from whence they rise is not constant, and thiit beiDi 
removed, they vanish. They flow no longer than they are fed by thdr 
spring from whence they rise ; and that is not like those waters which 8|irii^ 
up to eternal life. It is but a flash of fear or terror, or anguish, whieh pasni 
away like a land flood, is quickly gone, and so the resolutions fidl with them. 
When they are come off the rack, you hear no more of their resohitioiiB, at 
least you see nothing of them in their practice. So it was with tbi 
Vinevites. 8o with Balaam. Their goodness is like the mondng ek»d. 
Nothing more ordinary. David apprehended this danger, it is like, when 
he puts up that prayer for the people, who then seemed well lesohed, 
1 Ohron. zxix. 18. 
^ They may go far in respect of faith. They may have a fidth so like to 



Mat. YH, 22, 28.] tbx cx>inr[OTiON or EnrpooBiTBa. 259 

that which is sayiog and justifying, as they themselves may take it to be th0 
very same ; and otliers too may jadge it to be the fiedth of God's elect, even 
those that have the spirit of discerning. Simon Magus believed, Acts viii. 18. 
Sach a &ith he had, and so expressed it, as Philip and the chnroh took him 
to b» a tnie believer, and accordingly admitted him to those privileges which 
are peculiar to tme believers, and which they coold not lawfully commani- 
cate to him, but that npon some sufficient groand they may account he had 
trae fiuth. Those that received the word into stony ground believed, Luke 
Tiii. 18. 8ach a ficuth they had, as by the description of it, seems not to 
differ from saving faith (that of the good groond) save in the root ; the dif- 
ferenoe is not apparent, it lies under ground ; those that will discern it must 
dig for it. The discovery of it must be refexred to time, or the day of trial ; 
till then it is not easy, if it be feasible. 

There are four several acts of faith, each of which do claim to be the 
SAYVkgt the justifying act. And there are many strong pleas put in by divines 
of great note to mtJce good the daim ; and midoubtedly one or other of 
them eannot Mi of it. Now such as these in the text may go £ur in them 
all, snd so &r as it will be no very easy matter to discover wherein any 
other may go further. The acts are assent, o<Misent, dependence, assurance. 
We will endeavour to shew how far they may proceed in every of them. 

1. Asunt, They may have that faith which is placed in assent. And 

flome there are who place saving fiiith herein, whose names or arguments I 

will not trouble you with ; but keeping close to the matter, shew what this 

aaBent is, and in what degree it may be found in temporaries. Assent is an 

aei of the mind, judging that which is propounded to be true. And faith in 

thjB aceeptation is an act of the judgment or understanding, giving credit to 

the doctrine of Christ, judgii^ it to be the truth. Such a faith, such an 

assent hypocrites may have, and that without dissimulation. They may 

belieTO the doctrine of Christ, assent to the truths revealed in Scripture, 

close with them as divine truths. Yea, after some strugglings and reluc- 

tancies from temptations, to doubting and unbelief, the power of these truths 

xnaj become victorious^ so as to tritunph in the mind, and captivate the 

jndfpnent to an obedient assent. More distinctly and particularly this assent 

may be. 

(1.) Universal. He jnay believe all the truths contained in Scripture, so far 
as he is acquainted with them, and he may be acquainted with more than those 
that are true believers. He may know more than most of those who have learned 
CJhrist as the truth is in Jesus, and consequently he may believe more than 
thej ; his faith may grasp those truths which they have not yet reached. 
,\s his knowledge may be more extensive, so his faith may be fnore compre- 
hftenaive. In this kind of faith he may go as far as the apostle expresses his 
:»TOgrea6, Acts xxiv. 14. Paul was confident that Agrippa had so much £uth, 
%jet0 xxvi. 26, 27. 

He may believe all things contained, both in the law and in the gospel, 
(Xid thai not only implicitly, but expressly, so far as they have come within 
be reach of his apprehension, and there are none that expressly believe any 

He may believe, not only matters of £ict there related, bnt matters of 
^th there propounded ; not only what is obvious to sense, or may be dis- 
4:»vered and proved by reason, and confirmed by experience; but that which 
9 lar ont of the reach of sense, above the discovery of reason, without the 
rBOoaragement of experience, even such things as depend wholly on revelation. 

He may believe that the relations are true, both of things ordinary and mi- 
^^enloofl; all the commands are just, and the prophecies shall be fulfilled; aU 



260 TRB OOMTCOTION OV BTPOCBITBB. [HaT. YIL 22, 23. 

the promises accomplished, all the threatenings exeented. There is no 
qaestion but the devils may beliere this, James ii. 19. They helieye it, and 
are a£fected with it ; mach more such men who live nnder the hopes, the 
light, the power of the gospel. 

(2.) Sapernataral. Snch a fiuth as eonld never have been engendcsed 
merely by the light and power of nature ; saoh a faith as has its original 
from heaven, and is inspired by the Holy Ghost. For there are two ingre* 
dients which make np this faith : the one is light to discover the tniths that 
are to be assented to; the other a power inclining the mind to give its 
assent. Now both these they may have from the Holy Ghost, both the dis- 
covering light and the incUning power, both this illnmination and this 
inclination. And we have proof of both in that Heb. vi. 4. Those who 
had nothing accompanying salvation were enlightened, there is the former ; 
and tasted of the heavenly gifts, there is the latter; and both from tlie Spirit 
of God ; for in respect of botii, they are said to be partakers of ike Hobr 
Ghost, in the third expression. By heavenly gifts Some understand Christ, 
many understand fiuth. Indeed, those expositions are not inconsistent, boUi 
come to one ; for it is by faith that Christ is tasted, and this fcith is a gift, 
a heavenly gift ; the Holy Ghost bestows it, by giving light to diseorer the 
truths of Christ, and by inclining the mind to assent to ^em, and dose wit2i 
them. In both respects this fiiith or assent is not a work of natare, iiis no: 
an act of natural strength ; it is not of themselves, it is the gifi of Qod ; a 
heavenly gift, a snpematnral act. 

(8.) Divine. They may have a divine faith, not only in respect of Ha 
original and efficient, but in respect of its ground and foundation. The 
ground of their faith may be a divine testimony, it may be raised upon a 
divine foundation, viz. the truth of Gk>d. They may ground the credit thev 
give to the doctrine of the gospel, not only upon probable reason, whieh b 
tiie ground of that assent we call opinion ; nor upon evident reason, the 
ground of that assent we call knowledge or science ; nor upon human testi- 
mony, the ground of human fiuth ; but upon divine testimony, whieh is tbe 
proper ground of divine faith. They may believe the tmtiis revealed in 
Scripture upon this ground, because they are persuaded that God, who eannot 
lie, has revealed them. To believe the tniths of God, upon the aeeoont of 
the truth cf God, is a divine faith. Thus the Israelites, a great part of wksn 
were no better than those in the text, believed the Lord, and hia^erraDt 
Moses, Exod. xiv. 81. Seeing that miraculous work, they then behevsd 
what Moses had declared to them, being persuaded &at it was from God ; 
they gave credit to Moses's message, being convinced he had it from God, 
whom they believed to be truth itself. 

(4.) Firm. They may stedfasUy believe aM the tniths necessazy to sal- 
vauon without doubt or wavering ; tiiey may count it a high wiekedness to 
call any of them into question ; they may be so confident of the troth of 
Christ's doctrine as to trust their salvation thereon, and be ijMdy to hasftrd 
their lives for a testimony thereto. The apostle tells us, Bdm. iii. 2, tbt 
unto the Jews, many of whom were but Jews ontwardly, were committed the 
oracles of God, and they received and preserved them accordingly ; they hsi 
no more doubt thereof than of an oracle, than of an oracle of God, ques- 
tioned it no more than that which they were persuaded was uttered by tka 
mouth of God, Heb. z. 26. Those who may fall into that unpardonable m, 
may come to such an acknowledgment of the troth, as proceeds firom a con- 
viction, that beyond all doubt it is the truth indeed ; that is the import of 
iviyfmasc. They may arrive at a great height of confidence concerning Scrip- 
ture truths ; so did the Jews, who were only so in name, Bom. ii. 1§. 



Mat. "VII. 22, 28.] thb conviction of htpoobitbs. 261 

(5.) Approving. This assent may be accompanied with a high approbs* 
tion of diviue truths ; they may not only account them true and faithful, but 
worthy of all acceptation; not only good, but the best; the most certain, 
wortiij to be received with confidence ; the most comfortable, worthy to be 
received with joy, Luke zviii. 18 ; the most blessed and enhappying, worthy 
to be received as the words of eternal life, John v. 89 ; the most excellent, 
and so worthy of their best affections and endeavours, of their highest esteem 
and approbation, Rom. ii. 18. Being instructed out of the law concerning 
the will of God, he discerned such things therein as he approved as most 
excelleBt. 

2. Coruent, another act of faith. Consent to take Christ as he is offered; 
this is the heart's receiving of Christ, and this receiving is called believing, 
John i. 12. To believe on Christ to adoption, &c., is to receive and consent 
to take l^m, is the soul's receiving of him ; for the heart, before shut up 
against Chhst, by consent is opened to let him in. Hence many define justi- 
fying faith by this consent, or acceptance of Christ as a Lord and Saviour. 

Let us inquire how far such as these in the text may consent to take Christ 
as their Saviour, as their Lord. 

That they may be willing to take him as their Saviour is out of question ; 
ready to accept of him for the benefit of his satisfaction and purchase ; 
willing to have Christ, to satisfy justice, appease wrath, remove the curse, 
deliver them from hell ; willing to have Christ for pardon, peace, adoption, 
glory ; content to have the gift of righteousness, redemption through his 
bloody fcM^veness of sins, and an inheritance amongst those that are sancti- 
fied. Experience assures us many, otherwise utterly strangers to the life of 
faith, are willing to accept of Christ as a Saviour. 

But can they consent to accept of him as their Lord, to be at his com- 
mand 9 as their king, to be governed by his laws ? Here it seems to stick ; 
let us see how f»x they may come off. Here are some in the text who 
acknowledge Christ to be their Lord ; who profess subjection to him as their 
Lord ; who worship, who serve him as a Lord ; who had done many emi- 
nent, extraordinary, wonderful services for him ; and this in the name of 
Christ, by his authority, through his power, to his glory. If you will not 
believe them when they profess zealously that Christ is their Lord, they will 
shew jou their faith l^ their works, many and wonderful ; they will convince 
jon bjL miracles. Yet Christ disowns them. 

Others, though they cannot reach extraordinary, yet will give you ordinaiy 
proof in abnnduice, that they do consent to have Christ for their Lord, and 
to be governed by his laws. 

They may yield, as much satisfaction unto Christ, as kings demand of 
their sabjects ; they are ready to obey the laws of Christ, so far as obedience 
is reqnired to the laws of princes ; and what would you have more to shew 
them good sulijecta ? They may go as far i^ a visible observing of Christ^s 
laws as any believer on earth ; they may submit to all his ordinances, not 
only the royal law, but positive institutions ; as the primitive Christians, 
they may continue stedfastly in the doctrine of the apostles. 

Thej may be ready to practise all known duties, and to avoid all open 
known sins, not one pollution of the world to be seen in them ; they may 
forbear the gratifying of a beloved sb, a darling lust, rather than disobey 
Christ, as Balaam, Num. xxii. ; nay, upon the signification of Chri8t*s wiU 
and pleasure, they may turn from such a lust, even from a reigning sin, as 
the Ninevites, Jonah iif. ; thus far they may accept of Christ as their Lord ; 
thus near they may come to that faith which consists in a consent to embrace 
Christ as their Lord and Saviour. 



262 THx coii^cnoM or HTPOOBincB. [Mat. VUL- 22, 23. 

8. Dependmce. Something of thb fiuth of dependoioe temponriei may 
have, John ii. 28 ; those with whom GhriBt would not trust himself tie sud 
to believe in his name. To believe in the name of Ghnst, e^derfe in Chru- 
turn, is more than to believe Christ awiere Christo, To believe him is bat to 
give credit to his word; hot to believe in him, denotes some dependence on 
him. The devik may believe him, but I find not that they are said to 
depend on him. lliis is expressed by a singnlar phrase in the New Testa- 
ment, a preposition, tv, hg, in, being added to ttie verb fl-iinriMiv, a phrase not 
used by other Greek anthors ; no, nor by the Septnagint ; but it is freqaeut 
in the New Testament, and that in compliance with those expressions in the 
Old Testament, which holds forth fiuth in snch phrases as denote dependence. 
To tmst in Gh>d, or to believe in him, is to rely on him, to rest, to stay, to 
lean on him ; and since the Holy Ghost does most frequently express fiuth 
in such like terms, I think it is a good argument to persuade that the naton? 
of that faith, which the Scripture so much commends and calls for, even thtt 
fiuth which is saving and justifying, consists in dependence. Let us see, 
then, how much of this may be attained by formalists, how far they maj 
proceed towards a fiuth of dependence. Phrases there are by which the Holj 
Ghost expresses this fiuth of dependence, or trusting in God ; and if the 
fiuth sometimes ascribed to unregenerate men be held forth in the -very samd 
expressions, we may safely collect that some such thing as this faith of 
dependence, some degree towards it, or some near resemblance of it, may be 
•attained, acted, expressed by those that shall not be saved, l^oeeed ve 
then in this way, which will be both clear and safe, though nanow, and but 
little if at all tiaeed. To trust or depend on God is 

(1.) To eUave to him, Deut iv. 4. It was now forty years since their 
coming out of Egypt, the unbelieving generation were fiUlen in the wild&- 
ness ; those that remained expressed more fiuth, and are therefore said to 
cleave unto the Lord. To cleave to God is to trust in him, as is evidsDfi, 
2 Kings xviii. 5, 6. 

Now, such professors as we have in the text may have something of this 
faith of adherence. Such as these are said to cleave unto God : Josh, zxiii. 8, 
' As ye have done,' Ac. ; he speaks of the generality of the people, and j^ 
there were strange gods amongst them, chap. xxiv. S^. Thon^ iddatiy 
was not tolerated publicly, yet had they idols which they worsQiipped is 
secret. No better are they, Jer. xiii., who yet are said to have sleaved, 
ver. 11, and yet they were disobedient, ver. 10. By virtue of that kind cl 
faith, by which they have their adherence ascribed to them, they seem to 
cleave so to God, as though they were glued and soldered to him ; for p2T 
which comes from the word rendered to eUave (in the forequoted places), 
signifies glue and solder, as Isa. xli. 7. This may be the reason wfaj sack 
professors are said to be in Christ, John xv. ; they may have such a fiiith as 
gives them some kind of union ; they may so cleave to Christ, as thej may 
be said to be in him. 

(2.) To stay on him, Isa. z. 20 ; Isa. L 10 ; Isa. xzvi. 8, ' Thou wilt 
keep him in perfect peace, whose mmd is stayed on thee.' Now, this is 
ascribed also to those ^t are not in a saving condition, Isa. xlviii. 2, 13DD3: 
these made the Lord their support, they stayed up their hearts on him (as 
Ahab is said to be stayed up in his chariot), 1 Kings xxii. 85 ; yel what 
they were, see ver. 4. It is the same word by which David expresses his 
faith, Ps. Ixzi. 6, and Ps. cxii. 7, 8. Some fiuth like this they may have, 
and so act it, as if God was their trust, as if Christ were the stay, the bo^ 
port of their souls. 
(8.) To Uan on him. To lean is to trust in Scripture, Isa. xxxvi. 6, Pror. 



Mat. Yn. 22, 28.] the oorviotxon or htpoobitbs. 268 

iii. 5. And thus the spouse her faith in Christ is expressed by leaning on 
'him, Oant. viii. 6. And some sneh thing may be fonnd in those that are not 
in a saying state, Mioah iii. 4 ; what tibey were, see verses 9, 10. These 
woald lean npon the Lord as a Ood that owned them, and be confident that 
in this postore, leaning, trosting, they should be safe: <No evil can come 
npon us.' They lean npon God as a weak man leans upon a staff. The 
word is Q^; and from thenoe comes \aWQi a staff. Even wicked men 
may thns lean upon Christ as if he were their rod and their staff, their com- 
fort and support ; lean upon him that they may be upheld by him, that they 
may not iali into hell and eternal misery, and may be confident thereupon 
that no such eril shall befall them. 

(4.) To reti on him. Thus is the faith of Asa expressed, 2 Chron. xiv. 
11. Such as these in the text may rest in God, 2 Chron. xxxii. 8 ; they 
rested on the words of Hezekiah, which indeed were the words of God; and 
to rest on the word of God, is to rest on God himself. Thus did that 
people, who some few years (about ten or twelTe) after are said to do worse 
than the heathen, chap, xxxiii. 9, 10 ; such as these may rest on God, may 
rest on God in a promise. Look upon the words again, and you will find 
that they contain a promise, chap, xxxii. 7, 8. Here is a proinise, an ab« 
solute promise too, which is many times found more difficult for faith to 
i^ply and rest on than a oonditionial ; yet on these words, on this promise, 
they rested ; they applied it to themselyeSt md rested on it, and thereby 
sapported tiieir hearts in this extremity, when they saw ruin and miseiy 
seem to approach ; so that hence it appears, that tiiose who are not in a 
state of salvation, may rest upon Christ, and that in a promisew We shall 
give more evidence to this in the ensuing discourse. 

(5.) To rdy on him. So Hanani the seer expresses it, 2 Chron. xvi. 7, 8. 
Asa cud trust God before he did rely on him, and had the reward of his &ith 
s^Sainat the Ethiopians ; but now his fjedth was to seek, he trusted the king 
of Syria rather than God; which is expressed by his relying upon him, and 
not relying upon God. Those that are worse thaa Asa, are said to rely 
upon God, 2 Chron. xiii. 18. Now, Ab^ah was one of those that are said 
to rely upon the Lord. Indeed, he is the man who expresseth this faith or 
relying on God ; and you may find very remarkable actings of this faith 
from verses 5 to 18, and such as may become the best of believers, and yet 
Abijah was iGur from uprightness, 1 Kings xv. 8. Such a man as this could 
egress his relying on €k)d, and have the Lord's testimony that he did so ; 
yea, and make the covenant of Gh>d the foundation of his fiuth and reliance, 
and act it all along upon the promise. Yet thus it was, the covenant, the 
promise, is the groundwork on which he begins to raise his confidence, 
Ter. 5. The promise he intends is expressed, 2 Sam. vii. 16. This pro- 
mise he applies ; he relies on it with confidence that the Lord will perform 
it, even when an army of eight hundred thousand men were in his view to 
eot off all hopes from the promise, and when he had but half so many to 
resiet them ; yet then the promise helps him to such a height of confidence, 
and to such high expressions of it, as I know not where we shall meet with 
higher. And if you observe, they have all some reference to the promise. 

8o that here you have another proof that unregenerate men may rely upon 
God, may depend npon Christ; fuod that in the promise, pleading the cove- 
nant of God, and applying the proinise to themselves as the ground of their 
trust. Let us offer a little more proof of it. 

The men of Nineveh believed God, Jonah iii. 5. One would think it a 
wondtf that they should thus believe ; the God of heaven was a strange God 
to them, they had other gods of their own» whom they accustomed to serve 



264 THS CONYXOnON OF KTPO0BITE8. fU^T. YII. 22, 28. 

and worahip; {he God of Israd vm a strange God, and the prophet vaa to 
them a stnuoge man. They had no experience of him ; why shoold they 
trost him? We are not apt to helieve strangers in matters of sneh import- 
anoe ; yet they believed, at least they had a legal faith ; that which they 
believed was the threatening, ver. 4. Now, it seems far more easy for those 
who live under the gospel, though nnregenerate, to apply a promise, thas 
for those of Nineveh to believe a threatening ; there seems more difficulty to 
apply a threatening than a promise. In applying a threatening, we are like 
to meet with more opposition, both from wiUiin and from witbont. From 
within, for a threatening is like a bitter pill, the bitterness of death is in it; 
no wonder if that hardly go down. From withoat too, Satan will be ready 
to raise opposition ; he is afraid to have men startled, lest the sense of their 
misery denounced in the threatening should rouse them up to seek how they 
may make an escape. He is more sure of them while they are secure, and 
will labour to keep off the threatening, lest it should awake them who dream 
of peace and happiness while they are sleeping in his vexy jaws. 

But now, in applying a promise, an nnregenerate man ordinarily meets 
with no such opposition. Not from within, for the promise is all sweetness; 
the promise of pardon and, life is the marrow, the quintessence of the gospel 
No wonder if they be ready to swallow it down greedily. And Satan will be 
so &r from opposing, as he will rather encourage and assist one who has no 
interest in the promise, to apply it; for this he knows will be the way to fix 
and settle them in their natural condition. A promise misapplied will be a 
seal upon the sepulchre, make them sure in the grave of sin, wherein they 
lie dead and rotting. 

And therefore if nnregenerate men may apply a threatening, which is in 
these respects more difficult, as appears they may by the example of the 
NineviieS) and by the experience we have of divers under the spirit of 
bondage, why may they not be apt to apply a promise, where they are not 
like to meet with such difficulty and opposition? 

Further, is it not more easy to believe a promise for pardon and happi- 
ness, than to believe a promise for a miracle ? But natural meoy sneh as 
in the text, may apply a promise for a miracle. They may have a iaith of 
miracles ; so had these in the text, so had Judas ; the apostle supposes it, 
1 Cor. xiii. Now, a faith of miracles depends upon a special promise, 
whereby God reveals his will to have such a wonderful work done by them. 
They believe it, depend upon him for it, and it is done. If nnregenerate men 
may apply a promise for a miracle, why may they not apply a promise lor 
mercy ? This is clear enough ; and by this time you see how frur they may 
go towards a faith of dependence. They may cleave to God, stay, lean, res^ 
rely on him ; and that in the application of a promise. 

4. Assurance (that passes for another act of £aith), which is a pezsnaaiofi 
of a personal interest in God, and a title to Christ and his benefits, with s 
confidence that he has right to them, and has, or shall have, possession of 
them. Lutherans and foreign divines generally place saving faith in sack 
a persuasion, and so were many of our own wont to do ; and some, that 
mi^e it not the vital act, that which justifies, yet make it an eminent aet of 
justifying faith. This grace embracing Christ, and depending on him, is 
fiuth in its infancy ; but this grace ascertaining and persuading, is &ith is 
its growth and proficiency, in its state and triumph. They make it a high 
attainment of faith to arrive at such assurance, such a persuasion. 

Let us inquire how near hypocrites may come to this. And I shall make 
it evident, (1.) that they may have a persuasion of their personal interest in 
God, and their title to heaven ; (2.) that this persuasion saay be stioqg» and 



Mat. YII. 22, 28.] tbz comyiotion of htpoobitss. 265 

stand imshaken against all opposition ; (8.) that it may cositnne, and hold 
up, eyen to the d^th ; (4.) that it may be grounded, established upon those 
grounds, which haTe a very near resemblance of those that are the supports 
of God's elect. 

(1.) Thai they may have such a persuasion, will be clear both by Scrip- 
ture and experience. Those that are strangers to God, may be persuaded of 
a personal interest in him ; those whom Christ will utterly disown, may be 
confident of a title to him as their Lord and Saviour ; those who are heirs 
of hell, children of wrath, may persuade themselves that heaven is their 
portion. The first of these is the foundation of ail the rest. Covenant 
interest in God is the first link in that golden chain which reaches from time 
to eternity. All blessings, positive and relative, temporal and eternal, are 
linked to it. He that persuades himself that God is his God, lays hold on 
the first link, which draws all the rest, he may easily persuade himself that 
all are his, 1 Cor. iii. 22, 28. 

Now in Scripture I find many no better than these iu the text, who claim iH* 
tereet in God, and confidently speak God to be their God. Balaam the wizard 
could do this, Num. xxii. 18 ; he takes it for granted that the Lord was his 
God, yet he was an enchanter, and gave that-penaicious counsel whereby 
the Israelites were joined to Baal-peor, Num. xxv. 2, 8. There seems to be 
more weight in Abijah's speech ; he asserts it with more spirit and confi- 
dence, grounds it upon God's covenant with them, and their keepixig covenant 
with him, 2 Chron. xiii. 10. As if he had said. As for you, Israelites* 
ye have forsaken God, broke covenant with him, you can have no confi- 
dence to daim interest in him, or expect any success or blessing from him ; 
' but as for us, the Lord is our God, and we have not forsaken him.' And 
who is this that is so confident of his interest in God ? See 1 Kings xv. 
Bat he speaks this to Israel. Israel is more confident, and pleads this to 
God himself, Hosea viii. 2. Here is a particular application, which should 
be the act of fiuth only, ' My God.' And it is grounded upon the covenant ; 
they plead covenant interest in God, wherein he had engaged himself to be 
their God, and they to be his people. In the Hebrew, Israel is the last word 
in the verse ; and Jonathan's Targum to make out the sense, adds, ' Israel thy 
people.' And this is the form of the covenant, Deut. xxix. 12, 18, 14. 
Grounding their confidence hereon, they lay claim to the Lord as their God 
in covenant : ' My God.' And who are they that speak thus in the language 
of faith ? that speak in Thomas's language, when he most expressed his 
faith ? Why ihej are such as, ver. 1 and 8, had transgressed God's cove- 
nant, and trespassed against the law, and that had cast off the thing that 
is good. 

The Jews who set themselves against Christ, were settled in this persua- 
iion ; Christ himself could not beat them out of it, John viii. He insinuates 
that they were slaves to sin and Satan, ver. 88 ; expresses it, ver. 85 ; they 
answer. They are free, they are Abraham's seed, ver. 88 ; he grants they 
are Abraham's seed by natural descent, but insinuates that they had a worse, 
another father, upon a spiritual account, vers. 88, 89, 41 ; they reply, they 
are no children of fornication, they had no father but one on a spiritual 
account, and God was their Father. Here was their confidence, which they 
will retain, say Christ what he will ; they counted themselves the children 
of God, and so expected the love and portion of his children. 

They may be persuaded that Christ is their Saviour, and that he redeemed 
them. So those wretches, 2 Pet. ii. ; they are said to be bought or redeemed 
by him, because thus they presumed, this was their persuasion. And so 
some taike it, and not without warrant from Scripture, for the Holy Ghost 



266 THB ooNncnoN op btpogbitss. [Mat. TIL 22, 28. 

speftkfl 80 in other places, of things as if they vere reaUy bo, when they are 
so only in the opinion and persuasion of men : 2 Ghron. xzniL 28, ' He 
sacrificed onto the gods of Damascus, which smote him.' Not that they 
really smote him, bnt that he was so persuaded. As in the former place, 
they are said to be bought or redeemied by him ; not becaose Christ did 
really redeem them, bnt because they were so persuaded. 

They may be persuaded that heaven is theirs, and thai eternal life shall 
be their portion : John ▼. 89, * Search the Scriptures, for in them ye think 
ye have eternal life.* They made account to have eternal life, and they 
gathered this from the Scripture; and so were the more confident and 
assured of it, because they thought they had Scripture ground for it 

It remains to shew wherein this faith is defective, wherein it comes short 
of that which is saving and justifying. And this I shall endeavour to 
discover in those acts which are most apt to occasion scruple and trouble, 
to those that are sincere but weak believers. But this very briefly, because 
I have fully discoursed of &ith upon another subject,* and the text leads me 
rather to a detection of hypocrisy, than a discovery of sincerity. Yet this 
must be briefly discovered, lest that be mistaken, and so the main design 
of the text miscarry. 

1. Their consent has a double defect. 

(1.) As to the act, it is bnt a semi-consent; imperfect, not full ; some 
tendencies, no peremptory motions; some inclinations, no absolute resoio- 
tions ; convinced, not persuaded ; ahnost persuaded, not altogether, h iliyth 
open half way to Christ. They would enter the marriage chamber, but not 
strive to enter ; would purchase the precious pearl, but not come up to the 
price ; would drink of the water of life, bnt thirst not ; hunger not after the 
bread of life, though they see some necessity of it 

(2.) As to the object, they consent not to take whole Christ ; they viU 
embrace him as a Saviour, &c. But will they accept of him as their Lord 
and King ? Why, yes, they may go feur in yielding subjection to him si 
their Lord ; but then they will not have him to be an absolute Lord. Th^ 
like not an absolute subjection ; they would have his sovereignty limited in 
this or that particular, where it seems to entrench too far upon that liberty 
which some lust or carnal interest desires. His way must be a little 
enlarged, made a little wider in one place or other, it seems too strait, too 
narrow ; his yoke must be made a Uttle lighter, it pinches too much upon 
that which is dear to them in this or that particular ; whereas a sincere 
believer counts all the ways of Christ pleasantness, even when they are 
straitest, and give least room to the flesh. The yoke of Christ, when it is 
laid on him in his full weight, he accounts it easy and his burden li^t 
His sceptre, how massy and weighty soever, is precious to him as gold, more 
precious than fine gold ; if he might have a dispensation in this or that, he 
would not be exempted. 

They will accept of Christ to save them, but will they have him to saneiiff ? 
Why, yes, some kind, some degree of sanctification they would have ; hot 
not thoroughly sanctified, not wholly mortified. How Christ comes, and so 
how he must be entertained, the prophet shews us, Mai. iii. 2, 8. There 
are some hypocrites, ver. 1, who impatiently desired Christ, and expoi- 
tulated with God, why he was so long in sending him ; but little did they 
think he would come in such a way as is here described, as a refiner's ^ 
and as faller's soap. If Christ would come with a pencil and draw a laoe of 
holiness upon their conversations, they would be willing so to entertain him ; 
they are willing to have some tincture of holiness there, and to have it 
* FMfe A Treatise of Faith. [Vol. L of this edition^Eo.] 



Hat. TII. 22, 28.J thb oonvzction of htpoobitbs. 267 

garnished with the most specious acts of religion, and plausible works of 
eharity. 

Or if he wonld draw the lineaments of sanctification upon the sorface of 
their sonls, Ihey can well enongh endure sneh a superficial work. Let that 
be gilded and adorned as much as he will, they will not stand with him. 
For any tincture in the surfiEUse, either of heart or Hfe, for a superficial change 
in either, if that will serve his turn, it will serre theirs too ; they are con- 
tent, upon these terms he may come and welcome. But to come as a 
refiner's fire, to bum up their lusts, to consume all their dross, and utterly 
to dissolve the old frame of nature, to melt their souls, so as to make them 
run into a new mould, they like not this. As this seems harsh and painful, 
so there will be waste and loss in refining, they are apt to think it needless. 
There is some dross which is as precious to them as silver, why should this 
be consumed ? They like their old frame too well to have it quite dissolved. 
Would it not be enough to have it furbished and gilded over ? Must it be 
quite melted ? Must this be the work of their lives, to make use of Christ 
as fire, to be continually consuming their lusts ? Must that which is so dear 
to them pass through Uie fire ? Must they be always improving the puri- 
fying virtue of Christ as fuller's soap, to wash out the stains and spots of 
sin, some of which they count their beauty and delight ? Must this be their 
daily care ? and must they be at this trouble continually all their lives ? 
And will not Christ come and be entertained upon any other terms ? Why, 
then, who may abide the day of his coming ? who may abide it ? Why, 
not any hypocrite in the world. He is a sincere believer, indeed, that will 
embrace Christ when he comes as a refiner's fire, that will not shrink and 
shrug at the heat and painfiilness of it ; but wiU admit it into the very 
inwarids of his soul, and there nourish it till it have consumed whatever is 
offensive to Christ, how dear soever it has been to him. 

2. Dependence on God, resting on Christ in a promise. This makes as 
lair a show of saving fiuth as anything can do. Wherein falls it short ? 
Why, it is defective on this account, because it is not accompanied with 
that self-resignation which is either essential to faith, or inseparable firom 
it, Luke xiv. 82. A hypocrite may rely upon Christ, but he will not resign 
up himself wholly to hun ; and that will appear in one, or all of these three 
severals. 

(1.) In point of performance. He will not comply with the whole will of 
Christ discovering his duty. Indeed, if ye ask him in general, if he be 
willing to do whatever Christ requires of him, it is like he will affirm it 
peremptorily and with confidence. He himself may be deceived herein, as 
well as deceive others, while he stays in generals ; for dolus laUt in gene- 
raiibuB, 

But come to particulars ; it may be you may mention a thousand parti- 
enlar duties to lum, and he may be willing to submit to them all. You may 
easily miss that duty which he sticks at, when possibly it is but one duty or 
two among ten thousand that he cannot digest ; but if ye be directed to hit 
right, and inquire of that duty which pinches upon his credit, and will expose 
him to disgrace and reproach, if he be popular, and affect vain-gloiy and 
applause, if that be his humour ; 

Or which entrenches upon his profit, makes a breach in his estate, hazard 
his impoverishing and undoing in the world ; if he be covetous and inclined 
to the earth, if that be his complexion ; 

Or which robs him of his ease and pleasure, and cuts him short of those 
delights, wherewith he has been wont to make his life sweet and comfortable ; 
if he be slothful and sensual, if that be his temper : 



268 THE OONYICTION Off HTPOO&ITSB. [HaT. YII. 22, 28. 

Inquire of snoh a daty, are ye willing to do this now when Christ calls for 
it ? This will puzzle him ; here will he stick. He will either plead. Sore 
this is not a daty, Christ is not such an hard master as to reqnire that which 
will tend to disgrace me, or nndo me, or make my life nncomfortahle^ or if je 
oonyince him it is a daty, why, then he mast be dispensed with ; I will do 
whatever else the Lord would Imve me, only in this, the Lord be merciful to 
me ; * The Lord pardon thy servant in this thing,* as Naaman said about 
his going into the house of Rimmon, 2 Kings y. 18 : herein the hollomess 
of his heart, the unsoundness of his faith, may be detected. Bee it in Abj)ab, 
he who makes such a flourish with his faith as few true believers go beyond 
him, 2 Chron. ziii. It is said of him, 1 Kings zv. 8, ' His heart was not 
perfect as David's.' Now wherein lay the uprightness or perfectness of 
David's heart ? Bee that Acts xiii. 22, wawa rd ^tkn/uMra. That was the 
index of David's uprightness, and this was the index of Abijah's hypocrisy ; 
his heart was not periect like David's ; he would not fulfil, &e. His iaaih 
was not accompanied with a full rengnation of himself to the will of God. 

(2.) In point of relinquishment He is not willing to part with every sin. 
There is some sin or other has deeper root in his heart than his liutk. 
Ask in general if he be resolved to abandon every sin, and he may express 
his resolu Jon with a great deal of confidence. Come to particulars ; and 
if you specify ten thousand sins to him, he may^be severally resolved against 
them all. 

But lay your hand upon the head of his bosom sin, that which is rooted 
in his complexion, or commended to him by example and custom, or endeired 
to him by some harvests of pleasure or profit that he has reaped by it, ask 
him, Shall this sin be crucified ? Here he is at a stand. £ither he will 
contend it is no sin, and you will hardly fasten a conviction on him ; or if 
he cannot avoid it, to satisfy conscience, and keep up some hopes of heaven, 
he will be content to proceed against it, as though he intended its death. 
He will imprison it, confine it ; it shall never see the light, never break foi^ 
into open act ; and there it shaU have but prisoner's fare, he may out off much 
of those large provisions that he has formerly afforded it ; nay, he may bring 
it sometimes to the block, as if it were for execution. He may be drawn 
to those mortifying duties, which, if they were heartily managed, mi^t be 
the death of it. Ay, but when the axe is falling upon its neck, when the 
sacrificing knife should go to its throat, he cannot find in his heart to do it 
When it says to his heart, as Benhadad's servants pleaded to Ahab, ' I pray 
thee, let me live,' 1 Kings xx. 82, he cannot but spare its life, whatever 
come on it. Here is the unfaithfulness of his heart ; notwithstanding all 
his shows of faith, he has some lust or other that he will not resign up to 
death for Christ. Thus it was with Herod : he ' did many things ;' the 
ministry of John brought him a great way, and a litUe is much for a king; 
but when John touched his Herodias, he touched him to the quick ; theie 
he flies off. Many things he did, but this one thing he would not do. Thus 
it was with Ab^ah, that finmous instance of a temporary faith ; he did not 
leave that sin which was commended to him by the example oi his £iither, 
1 Kings XV. 8. 

(8.) In point of suffering. He is not willing to part with all, to suffer all 
for Christ. Indeed, while sufferings are not in view, ask him, Are you con- 
tent to have Christ accompanied with poverty, disgrace, displeasure of 
friends, hatred and persecution of enemies, imprisonment, banishment, toi^ 
tures, death? And while these sufferings are at a distance, he may seem 
as resolute as any ; but when it comes to trial, he falls off. A temporary 
faith has not root enough to stand in such storms. See this in the stony 



Mat. Yn. 22, 28.] tbb ookyigtzon of htpocbitbs. 

gronod : Lnke^viS. 18, 'In time of iemptaiion ihej fidl away.' What temp- 
tation this is, see Mat. ziii. 20, 21, * persecution and tribulation.' 

But can I h«ve no eridenoe of my sincerity till such a trial ? 

Why, yes ; the former particulars may suffice for that. Indeed, it is pos- 
sible that an hypocrite may not be discovered to others, no, nor to himself, 
till the fiery ixinl ; but that is much through his own default, not making a 
strict and impartial inquiry into the state of his soul. If he did, he might 
discover his heart to be in league with some sin or other ; and that would 
be a sufficient discovery both of the unsoundness and unstableness of his 
fiiith, that it is not sincere at present, nor will hold out for time to come. 
Whereas a true believer may make use of the contrary, as an evidence both 
of the sincerity and stability of his faith ; both that it is sound, and that it 
will abide the fiery trial ; for I take this for a sure rule, established upon 
good reason, he that will part with his most endeared sin for Christ, will be 
ready to part with his life for Christ, when he shall be called to it. 

Proceed we now to those other csraces and affections which hypocrites may, 
iQ some measure and degree, seem to partake of. 

8. They may have some love to God ; some affection to Christ, some love 
to the people of God ; yea, to holinefils and the ways of God. 

(1.) Some love to God, which may be raised upon such grounds as this : 
they may apprehend God to be good in himself. The heathens gave him 
the title, not only maopimta^ but optimua ; not only the greatest, but the best 
good : the summum bonum, the chief good. The Platonists make him r6 
ayaiov, the idea of goodness, goodness in perfection, in whom tbere is a 
concorrence of all perfections, a confluence of all things amiable and excel- 
lent. A natural man may apprehend him to be so good, as other things de- 
serve not the title of good compared with him. This we may infer fircmi Christ's 
discourse with the young man : Mat. xix. 16, Since thou dost not conceive 
me to be God, why callest thou me good, knowing that none is good but 
God ? None comparatively good ; none good as he is, originally, essentially, 
perfectly, unchangeably. Now goodness is the proper object of love ; and 
an object duly propounded to its proper &culty will draw out some act or 
motion to it. As an hateful object, propounded as most hateful, does usually 
raise some motion of hatred, so an amiable object, propounded as most 
amiable, does usually raise some motion of love. 

Further, they may apprehend him to be the fountain of goodness, not 
only to be good in lumself, but to be the author of all good to others. So 
does Plato describe God to be good, and the cause of good. The light of 
nature leads men to subscribe to that of James, chap. i. A natural man 
may discover not only goodness in God, but riches of goodness, and that 
distributed, and that duly expended and laid out upon the sons of men ; and 
the apostle tells us, this discovery is such, as does lead, &e., Bom. ii. 4 ; 
nay, it does not only lead, but draw (it is not xaXli, but S/yti). Now, how 
does it draw ? How is goodness attractive but by virtue of love ? In this 
nuumer, what cause have we to love him, who is so rich in goodness ? And 
bow should it grieve me to have offended him, whom I have so much cause 
to love? 

Moreover, they may apprehend that all the good things they enjoy do 
come from God ; that they are parcels of that treasury of those riches of 
goodness which are in God. Laban, though an idolater, and that in dark 
times, could see and acknowledge, that what he enjoyed was firom the blessing 
of God, Gen. xxx. 27. Now here is a stronger engagement to love, when 
God is apprehended, not only good in himself, and good to others, but good 
to him. This we find will beget some love in the brute creatures ; no won- 



270 THB CONVICTION Off HTFOOBITXB. [MaT. YII. 22, 23. 

der if it raise some motioDs of love in the more kpprehendTe sort of men ; 
who, notwithstanding the fall, have jet this advantage of beasts, they can 
apprehend a good torn, an engagement to love more clearly, and have more 
ability to reflect npon the Autiior of it. 

Fiurther, they may conceive the blessings they eijoy proceed from the love 
of God, Ps. xUv. 8. They may conclnde, because he blesses them, he 
therefore loves them ; and this is a strong engagement to love, even upon 
the worst of men. Mat. v. 46. The worst of men cannot resist sach an 
engagement. The publicans will return some love for love. And may not 
natural men, apprehending strongly that God loves them (and has many 
ways expressed his love to them), make some return of love again ? 

Lastly, they may conceive they have a special propriety in God, believe 
that he is their God. Now propriety, though it be but in fancy, is a great 
endearment ; we are apt to love our own things. I have proved before, that 
hypocrites may be confident of their interest in God ; let me but add one 
text more. Bom. ii. 17, ' Thou art called a Jew, and restest in the law, and 
makest thy boast of God.' He speaks to those who were but Jews out- 
wardly, nomine tenus, one who had nothing but the name ; yet such a one 
can rest in the law, t. s, trust in it, for to trust and to rest upon are the same 
in Scripture phrase ; he trusted in the law. Now the first words of the law 
are, < I am the Lord thy God.' This he believed, and of this he boasted, 
that the Lord was his God ; and he was not alone in this. Now propriety 
is a strong engagement of affection. 

Upon tibese accounts a hypocrite may have some love to Gk>d. And that 
we may not rely upon reason, see if the Scripture hold not forth as much. 
Jer. ii. 2, the day of their espousals was when the Lord took them to be 
his people, and brought them out of Egypt, and led them through the wil- 
derness. Then the Israelites had some kindness for the Lord, some love to 
him. And yet then what a character does Moses give of them, Deut ix. 
6,24. 

They may have some love to Christ too, and that upon the grounds pre- 
mised. There is more of the loveliness of Christ discovered in the gospel 
than the light of nature can discover of the attractive goodness and exceUee- 
cies of God. There is love in its triumph, in its highest exaltation, displayed 
before the sons of men ; such expressions of love as one would think might 
force love from the devils, could they but persuade themselves of any inter- 
est in it But now there are some hypocrites who can be confident they 
have interest in it, they are the objects of it ; all this love, and the expres- 
sions of it, were for them ; this I proved before. They can believe that 
Christ lived and died, &&, for them. And will not this be enough to com- 
mand some common affection, to draw out some motions of love to Christ ? 
See Mat. x. 87, ' He that loveth father or mother more than me is not 
worthy of me.' This expression implies that there are some who may have 
a kind of love for Christ, while they have a greater love for other things ; 
such as think him worthy of some love, and yet are unworthy of him, and 
so never shall have saving benefit by him. Those Jews in the prophet seem 
passionately affected to Christ, Mai. iii. 1. The same word is used to ex- 
press the affection of Shechem to Dinah, Gen. xxxiv. 19, who refused not 
the hardest terms that could well be propounded, so that he might have her 
to wife, see ver. 8. Such an affection these Jews seemed to have for the 
Messiah, and yet what they were, see ver. 7, and chap. ii. ver. 17. 

They may love the people of^God. See this in Herod, Mark vi. 20. He 
reverenced John, had an observant respect for him, delighted to hear him, 
and was exceeding sorry when Herodias had compassed his death. All 



Mat. YH. 22, 28.] tbb ooxnonoN of htpocbiteb. 271 

which argne Us ioTe to John ; and the reason of it is ohserrable : he affected 
him beeanse he knew he was a just and a holy man. A hypocrite may re- 
spect a holy man becanse he is holy. And further, John was a severe, a 
searching preacher, a sharp an(d impartial reprover of sin ; one who would 
not spare the king himself, would not baulk the bosom sin of Herod ; told 
him plainly what none of his courtiers durst tell him, It is not lawful for 
theo to have thy brother's wife, ver. IB ; and yet for all this did Herod thus 
affect him. 

So that a hypocrite may aff(9ct a searching minister, one who uses to ran- 
sack his conscience, to enter into his bosom, aud there to wound his darling 
sin. Such a minister he may reverence, he may take pleasure in him, and 
delight to hear him. Herod was none of the highest flown hypocrites, yet 
could he reach such a pitch. What may those do who are of a more refined 
strain, when a tyrant, an adulterer, could do this ? 

They may have some love to holiness and the ways of God. Holiness is 
an observance of the law of God, for this is the rule of holiness. Now the 
light of nature, with a little help from Scripture, can discover that a general 
due observance of the law of God would bring such order, concord, content- 
ment into the world as would make it a new world, transform it into a kind 
of paradise, and restore the golden age. And is not this sufficient to render 
holiness, or, which is all one, an observance of the law of Gbd, lovely and 
amiable ? 

Ephndm, in the prophet, is said to love the ways of holiness, Hosea x. 
11. This, well understood, does evince our purpose. To understand it, 
observe, that walking in the ways of God, in the paths of holiness, is in this 
chapter, as in many other places, set forth in terms belongmg to husbandry, 
by ploughing, sowing, reaping, thrashing, as verse 12. In this verse it is 
set forth by threshing (for their way of threshing was a treading out the 
com with the feet of oxen or heifers). To tread out the com, appHed to 
Ephraim, is to walk in the ways of God, and this Ephraim is said to love. 
She had some love to the ways of holiness, yet hr she was from holiness 
itself, as appears by the Lord's complaint, ver. 18 ; so that, though she 
loved to walk in the ways of holiness, yet there was scarce a footstep of 
hoUnesB to be found in her. It was some extrinsecal consideration that en- 
deared holiness to her, of which I shall give you an account presently ; for 
the distinction betwixt this love and that which is sincere and saving, lies in 
the text before us, and therefore we will offer it to your observation before 
we proceed further. 

A hypocrite may love the wa3rs of holiness, but it is not the holiness of 
those ways that he is in love with, bu^ some outward advantage that he 
meets with, as he walks therein. This is notably held forth in the phrase 
of treading out the com. It was forbidden by the law to muzzle the mouth 
of the beast that trod out the com. Dent. zziv. ; so that the heifer was feed- 
ing all the time she was treading, and this was it that made her like the 
work. It was not the labour, but the food, that she was in love with ; if 
her mouth had been muzzled, she would have liked her work no longer, she 
would soon have been weary of it. Upon this account did Ephraim love the 
ways of God, as any hypocrite may do ; while they ^Ik therein, they reap 
some^ outward advantage thereby, some gain and profit, some credit and 
applause, some temporal blessings, of which godliness has the promise. It 
is not godliness itself, but some attendants of godliness, that they were in 
love with. While they are fed with these, they will love to tread the com, 
love to walk in the ways of holiness ; but it is not the work that they love 



272 THS ooNvzonoN or htpoobites. [Mat. YIL 22, 23. 

bat these wages. Let them but be moiasled, let (jat these oatvud advaii- 
tages be subtracted, and they will qaickly grow weaoy of the way of lK>line88. 

As for their lore to the people of 6hod, it is bnt some slight affBction, 
which a carnal respect or interest, when therft is occasion, will orer-mle and 
command ont of doors. We see it in Herod ; his respect and affection to 
Herodias prerailed in him against the yery life of John the Baptist. And 
though they may seem to love them because they are holy, so as their love 
may seem to be grounded upon their holiness, yet indeed their holiness 
comes in but at the second hand. The first and chief ground of their affec- 
tion and respect is something else, to which holiness is made sabserrient. 

We may see this in Herod also. It concerned him to keep up his respect 
and reputation with his people. And the people they had an high opinion 
of John, as a just and holy man ; they counted him a prophet. Mat. xir. 6. 
And therefore was Herod concerned to countenance him, and shew him some 
affection. And so the first ground of Herod'^s respect to him was his repute 
amongst the people ; his holiness was but considered ae the ground of the 
people's respect. 

As for their love to God and Christ, it is not ingenuous, nor superlative. 

(1). They love Qod not for himself, because he is good, bat because be 
does good. Love him for the loaves : John vi. 26, ' You seek me not be- 
cause ye saw the miracles, but because ye did eat, Ac., and wer« filled.' 
Self-love is the rise of this love ; now the streams rising no higher than the 
spring, it must be base love. (2). It is not a love of union. Not firom a 
love to be near him, with him, in him, in his presence, here and hereafter, 
in ordinances, and in heaven. (8). It is not a love of complacency, becanse 
they are pleased with God above all, with all in God ; and all that comes 
from him, works, word, mercies, afflictions, threatenings, promises. It is 
not a love to be like him, 1 John iv. 17. (4). It is not transcendent 
They do not love him more than all, wishing more good to him than all, pre- 
ferring him and his will before all, Mark z. 87, Luke xiv. 26. He does not 
apply all his faculties to love, and manifest love, Deut. vi. 5. 

4. They may have some desires, like those which are found in the people 
of God, nearly resembling those desires which are as the pulse of an holy 
soul, by the feeling of which we are wont to judge of its spiritual temper and 
constitution. Their desires may be drawn out after heavenly and super- 
natural objects ; they may have some desires after heaven and aalmtioD, 
after Christ, the author of salvation, after those ways which lead to it. 

(1.) They may desire heaven, that glory and happiness, those joys, and 
that rest which remains for the people of God. We see this in Balaam> 
Num. ixiii. 10. He knew that the death of the righteous was bat a step to 
happiness, and that the end of their life here was the beginning of eternal 
life. Such a death, such an end, he desires ; such as would instate him in 
eternal happiness. 

The heathens had some apprehensions of that happy immortality which 
succeeds the death of righteous men ; that the soul, in a state of separatioD, 
would be happier than in conjunction here with the body ; and this futnre 
state some of them have desired rather than life. Nomms reports of Cleom- 
brotns, that lighting on Plato's Phmdoy his dialogue of the soul, and 
learning there that the soul would be happier when parted from the body, 
he was so transported with desires of that happy, immortal state, that he 
forthwith deprived himself of life to ezyoy it, i^^!^ iaurtfr d«i row n/^^Mi; wdu 



If an heathen could be so transported with desires of happiness, who saw 
it so little, and had his hopes of enjoying it, no wonder if temporaiy pzofessozs 



Mat. YH. 22, 28.] thb oonvzotxon of bypoobitibs. 278 

do long for heaven, when it is so clearly diBCOYored, when life and immor- 
tality IB bronght to light by the gospel. 

They may desire Christ, the aathor of salvation ; they may apprehend him 
to be tiie way, ike troth, and the life ; and so may desire him as the true 
way to life. The stiff-necked Jews did long for Christ, they did ardently 
desire the coming of the Messiah ; as he was the desire of all nations, so in 
especial manner the desire of that nation, as expecting he wonld be the glory 
of his people Israel, Mai. iii. 1, * Whom ye seek, whom ye desire,' ^p2f it 
signifies a desire expressed by prayer, and the use of means for the attaining 
what is desired. Thus did they deshfe. It is trae, that which much engaged 
their hearts to long for the Messiah, was an expectation of his coming as a 
glorions temporal monarch ; bnt this was not all, they expected more from 
him than is comprised in snch a notion, as appears by that of the woman of 
Samaria, John iv. 26. Certainty of all thixigs concerning the worship of 
God as the way, and salvation by him as the end, as appears by the preced- 
ing disconrse in the former verses. And we see the foolish virgins, they 
expected the coming of Christ, they waited for his glorious appearing to con- 
summate his marriage with his espoosed people ; they prepared for this, 
trimming their lamps, and going ont to meet him ; they desired his coming 
that they might enter with him into the marriage-chamber, that where he 
was, they might be also ; they express the importnnify of tiieir desires, as 
in the former ways, so by knocking and calling. 

They may have some desires to know the ways of Christ, to be acquainted 
with the way that leads to life, and some desires to walk therein, Isa. Iviii. 2 ; 
they seek him daily ; and what do they seek ? they ask of him the ordi- 
nances of justice ; they would be acquainted with the righteous ways and holy 
ordinances of God ; they behaved themselves as those that desired to know 
the ways of the Lord, to be acquainted with his will, as those that had a- 
mind to walk in his ways and comply with his will ; yet they were but hypo- 
crites in their most specious actings, vers. 8, 4. Bnt we have a notorious 
instance of this in the address of those Jews to Jeremiah, xlii. 1-8 ; they 
all here unanimously and importunately desire to know the will and way oi 
God ; and, if any words whatsoever could be an infallible sign of the motions 
of the heart, we might collect from their words that they desired to know 
the way of God out of a design to walk in it ; for they cJi God to witness, 
in a solemn manner, that this was the bent and resolution of their heait» 
vers. 5, 6 ; yet they were hypocrites in all this, as we see, ver. 20. 

5. They may have some joy and delight in that which is spiritual and 
heavenly, some joy in spirxtuial olgects, some deh'ght in holy employments, 
some rejoicing in the gospel, in Christ, in thehr interest in Chnst, in the 
ways of Christ ; and these are the chief objects of this afibction of the people 
of God, of that joy which is nnspeakahle and glorious. Hypocrites may 
have like acts upon the same oljects. 

(1.) They may rejoice in the gospel ; it may be a joyful messa|[e to them, 
and BO they may receive it ; they may entertain it, welcome it, as tidings of 
great joy ; they may hear it with joy and gladness ; so did Herod, Mark 
vi. 20. G^ie phrase seems to import such an affection as the psalmist 
expresses, Fs. cxxii. 8. Those whom the apostles admitted into the church 
are expressed by the character, Acts ii. 41. Herod had snch an affection, 
something very like it, for the Holy Ghost holds it forth in the same phrase, 
Mark xii. 87. Herod and such hypocrites may rise up in judgment against 
such amongst us who are so far from hearing the word gladly, as they care 
not how UtUe they hear of it, who rather losthe this manna, with the Israelites 
vol.. n. s 



274 THE OOHTXCTION Off HTPOCBITB8. [MaT. YIL 22, 28. 

seem cloyed with it ; think they shonld haTe too mneh, if they ahoold ha^e 
as much as is offered ; so far are they from reeeiTing it gkdl^. How &r do 
these oome short of heayen, who eome so hi short of hypocrites ? They can 
receive the word with joy, and ngoice in the li^t of the gospel ; so did those 
Jews, John t. 85 ; yet such as came short of li&, yer. 40. Thoo^^ John 
was a plain, seyere, a searching, a convincing teacher, a hnming and shining 
light, ttiat hoth searched and scorched th^ consciences, yet they emhraced 
his doctrine with joy, and rejoiced in it ; so the stony gronnd, Mark iv. 16 ; 
Mat xiii. « With joy.' 

(2.) They may delight in Christ. If John Baptist, who was but Chn8t*s 
harbinger, was welcomed with joy by temporary professors, well might they 
entertain Christ himself, whose harbinger he was, with rejoicing ; if John, 
who was but as the morning star, was looked upon with delight, how nmch 
more the 8nn, Christ himself, the Son of Bighteonsnees ? * Light is sweet,' 
Eccles. xi. 7. Light is sweet to the eye of the body ; so is spiritual li^t 
to eye of the sonl ; it is a pleasant thing to behold tiie light of life, the Son 
of BighteoQsness. It is so even to some hypocrites ; it was so to the disobe- 
dient Jews, though they saw him bnt afiu* off, at some hundred years' dis- 
tance ; thongh they had bat snch ^^merings as conld be in the dky so long 
before the rising of this Snn ; some dawnings thereof in prophetieal Scrip- 
tares, shadowed with mach darkness ; yet even sach appearances of Christ 
was tiieir delight, Mai. iii. 1. The Angel, the Mediator of the covenant of 
grace, in whom, and for whose sake, that covenant of life and peace was 
made, and in whose blood it was seided and ratified ; in him, in this mes- 
senger, they delighted. So those who had nothing accompanying salvation, 
tasted some sweetness in Christ, Heb. vi. 4; there is heavenly sweetness in 
Christ the heavenly gift, and this they tasted, and the taste of it coald not 
bat be sweet and delightfol ; they tasted something herein like the joys of 
heaven, and therefore are said to partake of the powers of the worid to come ; 
and yet these, for all the sweetness they have taisted in Christ, all the delight 
they have taken in him, may fall off from him, and so shew that at the best 
they were no better than hypocrites. 

(8.) They may rejoice in their interest in Christ, a supposed, presumed 
interest ; for such as is real they have none. That hypocrites may have 
persuasions of their title to Christ and his benefits, I shewed at large, Ac. ; 
that the result of this persuasion may be joy and rejoicing is so ey^ent ss 
needs no proof; as he that has found the pearl of great price will rejoice, 
so he that does but persuade himself he has found it, may be surprised with 
rejoicing ; for, indeed, it is the apprehension, not the reality, that is the 
immediate cause of joy. He that has real interest in Christ, yet not appre- 
hending it, may go mourning all the day long : while he that is a Strang 
to Christ, yet presuming upon a title to him, may r^oice as one that finds 
spoils ; and, indeed, a hypocrite may far exceed a true beHever upon this 
account ; he may have a spring-tide of joy, it may flow and fill its banks, 
when the comforts of a sincere soul are at a low ebb. Job ix. 5, 6. Thouf^ 
his joy be but short, yet it is great, what it wants in time is made up in 
measure ; it is a joy like that of a triumph, and what is comparable to that? 
puts his soul into a triumphant posture, so as his excellency mounts up to 
the heavens, and his head seems to reach the clouds ; so that, canial Jew, 
Bom. ii. 17, xauydltfa/ iv 0f w, thou gloriest in God. He gloried in this, that 
God was his God. The word imports a jetting or strutting of the neck ; 
when the spirit is elevated, and moves in a triumphant posture, then it 
glories. David's soul was in such a posture when he breaks fi>rth into those 
expressions, Ps. xxxiv. 2, < My soul shall make her boast,' &c. ; by the same 



MiT. YIL 22, 28.] tbb ctoiiyiotiom or htpogbitbb. 275 

phnse does the apostle express this formalist, he boasts, he glories. Com- 
fort is more than peaoe, and joy is miore than comfort, and glorying b more 
than joy ; it is joy in its highest exaltation, joy exulting, making the spirit 
jet and strot as one marching in trinmph ; sneh may be the r^oi<»ngs of a 
formalist His sonl is so faQ of joy as it cannot be contained, but breaks 
oot into trinn^hing shouts, and songs, and exaltation. That is the import 
of the word, in Job xx. 5. 

(4.) He may delight in the ways of God ; may rejoice, not only in his 
privilege^ but in his duty. We hare this twice expressed in one Yorse, Isa. 
IviiL 2. They not only delight to know, but to do ; demean themselves as 
those who de%ht both to find oat the way to God, and to walk in it ; they 
delight to approach ; yea, and the ways wherein they delighted was that 
wherein the flesh takes no delight. One of them was a duty which tends to 
m ace r ate and homble the body, and afflict the soul ; for that la the instance 
immediately adjoined, ver. 8, * Wherefore have we fasted, and thou seest 
not?' Ac. So Ezek. xxxili. 81, 82: 1, they come fireqaently; 2, attend 
doTontly ; 8, hear with delight They took pleasnre in the prophet's ser- 
mons, as in a most delightfnl song set off with exquisite musio. 

But now their delight is defectiTe, in that it is, 

(1.) In something external, not in diyine ol^ects themselves. In the 
saints, not because holy, strict, but because kind, a£Eable. In ministers, not 
as God's instruments to regenerate, search the heart, discourage sin, but 
as learned, eloquent, plausible delivery, sweet deportment ; in Uie gospel 
preached, for notions perfecting the intellectuals, not as it teaches to deny 
ungodliness; in prayer, not as enjoyment of God, communion and communi- 
cation, but as it gets them applause, upholds credit, satisfies conscience. 

(2.) It is in general confused. Descend to particulars, it vanishes. In 
the gospel offering Christ as a Saviour, with paridon, reconciliation, liberty; 
but come to the terms upon which Christ is o&red, drying self, taking up 
the cross, Ac., they go away offended. 

6. They may have some zeal for God and his concenmients. Zeal is an 
affection which much honours God, and is much honoured by him. The 
Lord expresses an affectionate resentment of the zeal of Phinehas for many 
generations, Num. xxv. 11, 18 ; Ps. cvi. 80. Zeal, when it is of the right 
stamp, is a character, not only of a true, but of an eminent Christian. Now 
such professors may express much zeal ; it may flame as high (sometimes 
higher) as that which is Idndled firom heaven. To give yon an account of 
this more distinctly, in some particulars, 

(1.) They may have zeal towards God ; not only for themselves and their 
own interests, but for God. So had Paul before his conversion, and the 
Jews while unconverted. We may take the apostle's word for both, Acts 
zxii. 8. He gives this testimony, not only of himself, but of those who then 
persecuted him. His zeal was drawn out, not he says towards his own 
repotation, and advantage, preferment, but towards God. So says he of 
these Jews here, and so he testifies of them. Bom. x. 2. They had, even the 
rejected Jews, they had a zeal, he says ; he says not a zeid of their own 
otfnal interests and worldly concernments, but < a zeal of God,' such a zeal 
as engaged the apostle's heart, drew out his desires after them, obliged him 
to pray for them, ver. 1. Their zeal is assigned as the cause of all this, 
ver. 2. It was a zeal of God, according to the best of their knowledge. 

(2.) They may be zealous for reformation, zealous against false worship. 
See this in Jehu, 2 Kings x. 16. Here is zeal made visible by action, and 
so confident as it dare expose itself to view : ' Come, see.' Offers itself to 
the test of Jonadab. And it is zeal for the Lord. Zeal, when it is not for 



S76 TRB oomnrcTiON of snrpoositBg. [Mat. YII. 22, 2d. 

Ood, 18 bat wildfire ; when it is not in the eattse of God, it is out of its 
place ; like fire in the thatch, not in the chimnej, more apt to conBome tiie 
honse than to be serviceable to it. ' It is good,' Qal. iv. 18. Now he was 
aeabosly affected in a good thing ; it was a bosiness wherein the Lord em> 
ployed him. It was zeal against sin, against Mse worship, against tbe 
idolatrous worship of Baal; a zeal which consnmed the place, the means, the 
instnunents of that false worship; a zeal for reformation, which the Lord 
rewards with a kingdom to him, and his posterity for some generations, 
yer. 80. And yet Jehu was not sincere for all this, see ver. 81. But 
whatever he was, his zeal for reformation, and against corrupt worship does 
bear witness against, and condemn that lukewarmness and indifferenej of 
many amongst us as to reformation and purity of worship. It is a lament- 
able thing to see so many ready to faU back to those old corruptions ; for- 
ward to return to their vomit, to lick up that superstition which the Lord in 
a sharp course of physic had brought us to disgorge. A lamentable tfazng 
to see such lukewarmness and indiflferency as to the worship of God refined 
from its old dregs, and reformed according to rule ; to see this even in thoee 
that should be of a better temper. Such indifferency when we are engaged 
for reformation by all that is solemn and sacred ; such indifferenej, as 
though reformation had cost nothing, no prayers or tears, no treasure or 
blood, no hazards or sufferings ; such indifferency as though those old corrup- 
tions had been no ground of God*s controversy with us ; no ground of former 
persecutions, banishment, imprisonments, and sufferings of all sorts to those 
of whom the worid was not worlhy, as though the precious gospel of Christ 
itsetf had not been apparently hazarded thereby ; such indifferency as will 
be determined by a worldly interest, so as this cAiall turn the scales for a 
eorrupt way, those antiquated corruptions ; and that, notwithstanding ^e 
word of Gk)d, the principles of reformed churches, and all our engagements 
be put in the other end of the balance, these shall be no weight against a 
worldly interest, a carnal respect. Sure this is to be bewailed and laid to 
heart. I confess a sincere soul may be overswayed by a worldly interest in 
a particular act ; but beware when this becomes a temper, when it is |ae- 
dominant, when it is constantly or commonly prevalent ; then it is of sad 
importance. Whatever things or relations we secure Uiereby, we hereby 
foifeit our relation to Christ; he will not own such as his disciples, ik 
Christ's account we miscall such when we call ihem Christians ; their pro- 
per name is woridiings ; the denomination should be regulariy from that 
which is predominant. 

But not to digress. If Jehu be condemned, notwithstanding his zeal for 
reformation, how shall such lukewarmness and indifferency as to the worship 
of God escape ? 

(8.) They may be zealous far the ordinances and institutions of God. As 
against false worship, so for the true worship of God ; as for reforming w<»«hip 
cormpted, so for continuance of worship reformed. Paul, before his eon- 
version, was exceeding zealous for the ordmances, Gal. i. 14 ; the ordi- 
nances delivered by God to the fathers. Bo it is taken by interproters, and 
not restrained to pharisaical traditions. He was zealous for those instita- 
tions which were established by the law of God, for which the believing 
Jews were zealous, even after their conversion. Acts xxi. 20. 

(4.) They may be zealously affected to the people of God, zealons for 
their salvation. 8o were the false apostles for the believing Galatians, Gal. 
iv. 17. The apostle commends Epaphras for his affection to the OoloesianB 
in a like phrase. Col. iv. 18. The false apostles had a great zeal for the 
Galatians ; they were zealous for thmr salvation ; they endeayonied to 



Mat. Yn. 22, 28.J tbx oomviotion or htpoobitss. 277 

bring them into that way which in their jadgment was the only way to 
salvation. They mistake the way indeed, and therefore he adds, 'bat 
not welL' 

Yet formal professors may know the tme way, and then there id no reason 
but they may shew as mnoh zeal therein for the saltation of others as these 
false teachers did for the Galatians. 

7* They may have some fear of Ood. To fear Ood is the most signal 
character of the people of God in Beripture. Yet some fear of God may be 
fonnd, even in those that have no saving interest in (}od; nay, some fear of 
God may be foond in devils, James ii. 19. Here is fear, and that which 
proceeds from believing; here is a great foar ; and such as is effectual, mani- 
fests itself by trembling. 

Bnt this foar, yon may say, arises from apprehensions of wrath and 
justice ; it is a legal, a servile fear. It is trae. But there is a fear that 
springs from apprehensions of mercy and goodness; an ingenaoas fear, such 
as the prophet speaks of, Hosea iii. 5. Now some sach a fear as this we 
find in the Israelites, those who for their rebellions against God fell in the 
wilderness, and were not suffered. to enter into the land of promisei Exod. 
ziv. 81. Hers is a fear accompanied with faith; they believed and feared ; 
here is a fear arising from the Lord's mercy and goodness, voachsafing them 
a gracioas and miraeolons deliverance froni the hands of their enemies. 
This is mentioned immediately before, ver. 80. Here is a fear attended with 
joy, lureak'mg forth into the praises of God, chap. xv. ver.l. And we find 
ii repeated, Ps. cvi. 11, 12. Here seems to be that happy concarrence, 
that sweet mixtnre of joy and trembling, whereby the soul is kept in that 
temper which is the best, a middle temper, then it is upon the right bottom ; 
fear moderating the excesses of joy, that the heart be not too much exalted ;, 
and joy alleviating the pressures of fear, that the soul be not too much 
dejected. Such a temper as the Lord himself delights in, and calls for, Ps. 
ii. 11. The Israelites had some semblance of this ; they feared, there is 
their trembling ; and sang his praises, there is their joy. But what were this 
people, whose temper seems so excellent ? The words immediately follow- 
ing discover them to be no better than those in the text» vers. 18, 14. They 
soon forgot them; indeed as soon as their song is ended we find them 
murmuring, Exod, xv. 24. But three days interposed betwixt that seeming 
excelleni firame of spirit and this detestable distemper,, betwixt this fear of « 
God, and this mutiny wherein they murmured against him. So spsedily 
did all their fidth, their joy, their fear end in a mutiny. 

Farther, the fear of God may be exceeding great in natural men. So it 
was in those mariners, who used to be most fearless, Jonah i. 10; when 
they apprehended the nature of the prophet's sin, and saw the effects of it, 
then were the men exceedingly afraid. Though Jonah tells them, ver. 9, 
he feared the Lord, yet they seem to be possessed with more fear of God 
than Jonah. Even natural men, upon some occasions, may express more 
fear of God than a prophet, than some eminent servant of God, when under 
a temptation. But here their fesr seems to be from apprehension of danger, 
and so more servile ; see ver. 16. Yon will see a fear of a more ingenuous 
strain. Now, the storm was over, the sea was becalmed, the danger was 
past, deliverance appeared, and that as the consequent of their prayer; and 
yet now they feared the Lord, and that with a great fear (as it is in the 
Hebrew), such as is accompanied with acts of worship, and resolutions of 
praise and obedience. Such a fear of God may be in heathens (for I find 
not any divines determine that they were converted, nor find I any certain 
ground in the text fiir such a determination). Now, if such an affoction 



278 THE cx>inncTioN of rtpogbitxs. [Mat. 711. 22, 28. 

may be ir heaihenB, Btengera to God, and the diseoreiiea of G<A in 
Scripture, what zaay there to ia those who may see God by the lif^t of 
Boriptare, and live under the diecoverieB of God, both by the law and the 
gospel? 

8. They may 'hs^ some eonterapt of the world ; yea, a high degtee of it. 
This seems to he the property of the Lord's ledeemed, those who are re- 
deemed firoflt the earth by the Uood of the Lamb. Bat yet some men of 
the world may despise the riches and hononrs, the pomp and TanitieB, of 
the world ; they may r^ect tbem, relinquish, deny themselTOB the posseaBion 
and ely'oyiaent of them, forbear the pursuit of them. They may look upon 
the most splendid things in the world as things below them, unworthy of 
their thoughts, affections, or endeavours. There seems to be the greatest 
allurement, the strangest temptatien, the subtlest snare in riches. Here is 
a snare which few seem to escape*; the people of God are here too mneh 
entangled, therefore I shaU insist on this most, and shew how natural men 
may despise, vefuse, and trample upon riches; and demonstrate this, not in 
words only, but in their practice. Peter, in the name of the reat of the 
disciples, seems te lN>ast of their relinquishing the world for Christ, Mai 
xix. 27. His speech has r^erence to tbe young man too much in love with 
the world, who would part with Christ rather than his possessions. Ay, 
but, says he * We have left aU.' This was an aigument of great self-denial 
and contempt of the woiid, to forsake their houses, and what estates they 
had, to foHow Christ, in a poor, despicable, afSicted condition, but this they 
all did; he speaks it in the name of the twelve. And to the twelve Christ 
applies his answer, ver. €8. Now, Judas was one of these ; he had forsaken 
all as well «s the rest A Judas, may shew such contempt of the world, as 
to abandon and relinquish all he has in it. 

Paul was not a whit behind the very chiefest apostles in self-denial and 
estrangement £po«i4he world. Who is there that could less regard earthly 
things than he, who was crucified to the world, and minded riches no nune 
than a dead man ? And yet see the false apostles would out- vie him in this 
vexy thing. Whereas he received maintenance from the churches to which 
he preached, they would receive none, they would preach gratis ; and forced 
the apoBtle to do so also, that he might cut off their occasion of gloiying, as 
if they were greater contemners of the world than he, 2 Cor. xi. 12. 
# Would we not take it as a great argument of contemning the world, if we 
should see a rich man sell his estate and bring the price of it into a common 
treasury for the maintenance of others, reserving only a part of it to himself? 
Would ye not take this as ah evidence of an heart not valuing riches ? Would 
it not prove a shrewd trial, if professors amongst us should be put upon such 
an act ? Yet Ananias and Sapphira did thus much. Acts v. 1, 2. They sold 
their possession, brought the price of it to be disposed of for the lo&ef of 
others, and they would not be ihe disposers of it themselves neither, as thoas 
that are most liberal would desire to be in such a case ; they lay it down at 
the apostles' feet, they reserve but a part of it for their own nse. 

Ay, and they did this voluntarily; it was a finse act; for, as appears by 
verse 4, there was no necessity laid on them to sell their possession, or part 
with so much of the price of it. They might have lospt it unsold, or kept 
the price of it to their own uses, and yet have continued, in communion with 
the church, not have been judged unworthy of the apostles' fellowship. There 
was no decree made by ^ apostles, no ii^unction laid upon the primitive 
Christians, to sell or alienate their possessions; for Peter olearly shewoth 
that Ananias might justly have kept his own, in land or money. It was a 
voluntary act, and so is a greater evidence of a less esteem of his i 



Mat. YII. 22, 28.] thb oohtiotion or hypocbitbs. 279 

So thai henee it appears, an hypocrite may so little valae riches as to sell 
his whole estate, and dispose of the gieateet part of it for the relief of others ; 
so fiur they may contemn the world. 

There is an appearance of some contempt of the world in that deluded 
generation amongst ns, which we call Qoakers. 

The papists, whom they herein follow, and hy whom they seem in most 
things to be influenced, come not short of them in this, ^e retirements, 
abstinence from meats and marriages, voluntary poverty, and other severities 
observed in some of their stricter orders, is looked on as a contempt of riches 
and pleasures. . But if this were real and not counterfeit, if we saw a lively 
iaee of this amongst them, and were, not deluded with a vizard, yet would 
they have no great cause to boast, since 

The Essenes, a superstitions sect amongst the Jews, and no better than 
half pagans, could vie with them herein. Indeed, the Papists are but their 
apes; as in other monastical observances, so in this shew of contemning 
the world, as Plato and Josephus represent them, they had more of this in 
reality, and little less in appearance. But to mention nothing but what is 
io our purpose, besides their abstinence from sensual pleasures, they so little 
valued riches, as none was admitted into their society but he must part with 
all his possessions; and so they lived together, as not any one of them had 
anything of his own. 

Nay, this is to be found in mere heathens. The Lacedemonians, the 
gallantest and most powerful state in Greece, when Ghreece was in her great- 
est flourish, lived in a visible contempt of riches and other vanities which 
the worid much admires, and that for many years together. 

Let me give you some particular instance, wherein this contempt of the 
world has been visible amongst heathens. It is observed, that some of the 
gallantest men wherewith the more refined part of the heathen world has 
been honoured, have lived in extreme poverty ; and that not out of necessity, 
bat out of choice ; not because they wanted opportunities to make themselves 
rich, but out of a contempt of riches, and because they thought it better to 
want than to enjoy them. 

It is reported of Epaminondas (the great Theban general, the gallantest 
eommander that Greece ever bred, and who by his brave conduct had raised 
Thebes, a contemptible-state before, to be the most powerful city in Greece) 
that the condition wherewith he contented himself was so low and poor, as 
it afibrded him but one sony coat; so that when he sent this to the fuller, 
he was glad to keep house till it was returned, for want of another. It is 
like he could not want opportunities to enrich himself in those great wars 
wherein he commanded in chief and was always victorious; but, as they 
represent him, he was so far from seeking riches,, as he would not accept of 
them when they sought him; for besides other rich offers which he rejected, 
when the king of Persia presented him with a large quantity of gold (flroXu 
X^utfMr, says ^lian), he would not accept of the present We would look 
npon him as an elevated soul in these days, as one raised high above the 
world, who would not stoop to such a golden ofbr. 

Phocion, a man so eminent for abilities in government both in peace and 
war, as he was forty-five times chosen governor of Athens, yet is reported to 
have lived all his time in the lowest poverty ; and this he did voluntarily and 
out of choice too. For when Alexander sent him an hundred talents (which 
in our account amounts to nineteen thousand pounds, a vast sum in those 
days), and besides this, the choice of any one of four cities in Asia for a 
constant revenue, he refused both the one and the other. Why, says he 
to Alexander's messengers, does the king send me such a rich present ? 



280 TBS OONVICTIOir OF HTPOCBITBB. [ILkT. TIL 22, 23. 

BeeuEW, answer they, he counts thee the hest and most npnght man in 
Athens. And why then, replies he, will he not suffer me to eontinne so ? •uimSp 
faffarw fM ro/oDroir fJva/. Insiniiating that it was more difficult to be a good 
man in the midst of riehes than in the lowest poverty, and intimating that 
this was the end why he preferred poverty before riehes. 

Let me bat add one more, it is that famous cynio, whom they repceaent 
speaking in a strain something like Scripture language : that he was a pil- 
grim, a wanderer here ; that he was not at home while he was in the world ; 
tiiat he was absent from his country ; that he was poor, poorly clad, and 
had nothing but from hand to mouth ; and yet no less contented with this 
poor condition than Alexander with the empire of the world, vidL iElian, 
p. 126. He would not change this poor estate for one more plentifol, 
though it were in his cfacnce ; for when that great monarch offered him what 
he would desire, he desired only that he would stand out of his li^t. So 
little did he value these things of the world, which others value more than 
their souls. ^ 

I could easily cloy you with such examples, but I forbear. Li do od, lose 
not to trouble you wiUi foreign instances, but this part of my sulgect seems 
to require it, and the usefrilness of them may make up an apology, if any be 
needfrd. We may see something herein that may provoke ChzistianB to emu- 
lation. How should we be ashamed to admire these things so mueh, which 
the light of nature discovers to be so contemptible ; to lay oat so much of 
our thoughts, time, endeavours upon riches, which the heathens counted not 
only unworthy of their hearts and endeavours, but of their aeeeptanoe. 
However, by Uiis it is plain, that there may be a contempt of the wvurld in 
those whom Christ will not own. 

They may go far in a way of obedience ; make a great progress towardi 
heaven in respect of their practice. What they have of religion and god- 
liness, may not only be notional but practical ; such as consists not in some 
light and knowledge, some inward heat and ejection only, but which may 
make a great, a fiur appearance in their practice, both in their addresses to 
God and in their dealmgs with men, in public and private, in acts of holinsfli 
and righteousness. 

There may be a visible holiness in the face of their conversationB, a visifale 
conformity to the rule of holiness, a visible compliance with the revealed wiU 
of God, both as to moral and positive preceipts. Their lives and depoit- 
ment in the sight of the world may be both blameless and beautiful. 80 
was the outward carriage of the Pharisees, by Christ's own testimony, 
beautifol without. Mat. xxiii. 27. He searches the heart and could see what 
was within ; that which was visible was beauty, and snch as got them the 
repute of very holy men. So fiur as one man can judge of the ads of 
another, their obedience may seem as good as the best, and we being to 
judge of men by their acts, they may be reckoned amongst the best in thdr 
generation. IHius they may live, and thus they may die ; live as saints and 
die as martyrs, in the account of others and in their own account too, and 
yet, in the judgment of Christ, may be no better than workers of iniquity ; 
no better than these in the text, and in the end have no better reward. 

But not to stay in generals, a distinct and particular account hereof will be 
more satisfying and convictive, and this way I shall lead yon to a discoveiy, 
a prospect of a formal professor in his utmost obedience, by three steps. 

(1.) There is a negative obedience, in not doing that which is evil ; this 
consists in an observance of negative precepts, and appears in avoiding sin, 
dedaring^c what the Lord forbids. 

Qa.*decUiung'?— En. 



MikT. YEL 22, 28.] the ooKnonoH of hypoobites. 281 

(2.) There is a pomtiTe and active obedience, in doing that which is good ; 
this eonaista in a eonfozmity to poddve precepts, and appears in the practice 
of those duties which the Lord commands, a performing of those acts of 
morality, charity, or godliness, which are enjoined in the law or the gospel. 

(8.) There is a passiTC obedience, which consists in saffering what is 
inflicted, either for the profession or practice of what is according to the 
mind and will of God, ei&er for the profession of his truth or obedience to 
his will, in ease npon trial we resolve to obey Qod rather than man. 

Now formal professors may go far in each of these, in avoiding what is 
forbidden, doing what is commanded, and saffering for their &ith or practice. 
I will shew this partienlarly, and when aU is pdt together, yon will see that 
the aame will amount to no leas than what I delivered in the general account. 

[!•] They may go fur in avoiding sin, there may be a notable exactness 
in their negative obedience, strict in avoiding what is- offensive to God. I 
shall lead you to the height of their progress herein by these several degrees. 

Firtif They may avoid gross sins, shun that wickedness which is the practice 
of the pro&ne world, so as no such blots shall be seen in them as are too visible 
in the lives of others. Such a representation we have of the Pharisee, Luke 
zviii. 11 : he was far from heang plunged in that wickedness which other 
men mce sunk into ; his spot was not the spot of the publican. This was 
the temper of that seet generally ; their avoiding of gross sins, such as were 
condemned by the letter of the law, was the ground of their confidence that 
they were righteous. They were not so bad as others, and therefore thought 
they were good enough. And this was the occasion of the parable, ver. 9. 
This sect, whom Christ will condemn, may go thus for, ver. 14. The 
apostle speaks of some who had escaped the pollutions of the world, and yet 
were far £x>m escaping hell, 2 Pet. ii. 20. They had got out of the puddle 
wherein the profane world does wallow, and yet afterward returning to their 
vomit, shew their natures were never truly changed ; they were dogs still, 
by running back to the mire shew they were never thoroughly washed, never 
truly sanctified. 

Secondly, They may avoid the open commission of smaller sins. Not only 
such as dvil men are afraid and ashamed of, but such as the world will scarce 
count sins, will not easily be convinced they are sins. It is known that the 
Jews, at that time when they ngected Christ, were so far from worshipping idols, 
as they would not suffer any image in their temple ; so far from profaning 
the name of God by wicked oaths, as they forbore the use of it in their com- 
mon discourse, lest it should be profaned ; so far from breaking the Sabbath 
by following the works of their callings, or spending any part of it in sports 
or recreations, as they scrupled works of necessity, lest these should be a 
profanation of it. 

Paul, while unconvert^, says he was blameless as to the observation of the 
law, Phil. iii. So he was not only free from gross acts of profaneness, but 
from smaller acts of disobedience before men ; he had been blameable, if he 
could have been charged with these. The way wherein he was engaged, held 
forth the most accurate stnetness to the eye of the world, and, therefore, did 
avoid the open practice of smaller sins, Acts zxvi. 6, xarit ri)r dx^iCf0rari}v ahtw 
rqc i/itri^g d^m/ar. The apostie speaks of some drawn to apostasy, who 
had clean escaped, 2 Pet. ii. 18, 6ur6pvyofT$c. They did not only avoid sin, 
but fly from it. They fled so far and so fast, as they seemed to have made 
a clear escape ; they seemed to have broke aU the snares, great and small, 
else they were not quite escaped* If we see a bird entangled in any part, 
if she stick but by one claw, we say not she is clean escaped. These in the 
text, as to outward appearance, were quite got out of the net ; they seemed 



282 TBB ooHYionoH OF HTPocsms. [Hat. TIL 22, 28. 

Dot less or more entan^ed, were not openly in?8ic^ in any Bmiol praeliee, 
greater or less. Such an escape may hypoerites make from open smB» mors 
and less heinous. 

But no wonder if any of the Jews (their lif^t being tneh, as the rest oC 
the world compared therewith was darkness) made conscience of smaller 
sins, since we see that the li^t which the heathen had, led them to make 
conscience, not only of thehr words and actions, bat eren of their looks and 
glances. Pericles, his speech to the Tra^^dian, is memorable to this pur- 
pose ; he taking Sophocles tardy upon thu aceoont, pareeiTing hia eye too 
much taken with a beauty that passed by him : One in year place, says he, 
should not only restrain his hands from covetous practices, bni hia eyes also 
from wanton looks, VaUr. Max. p. 212. If such conscjentionmess was to 
be found in heathens, whose consciences might easily be asleep, being so 
much in the dark, how much more tenderness may there be in profeason 
under the gospel, whose light is like that at noon-day, whenas that of the 
Jews was but as twilight, that of the heathens but as star-light ? How does 
this condemn a great part of those who go under the name of Christians I 

Thirdly, They may be carefrd to avoid some secret sins, such as the eye 
of the world can take notice of; they may be careful to avoid sinM 
thoughts, yea, sinful dreams, more excusable than thou^ts, because ksi 
voluntary. Epiphanius; relating several severities and hardshipB to which 
the Pharisees inured themselves, as to their lodging, and the poetme wherem 
they slept, assigns this as their end therein, hia rft hnhf /ai) ^m/uMrnkf ri 
^a^iTffj to prevent nocturnal pollution, that no impure dream mig^t oecasioB 
any outward involuntary defilement, vid. Casaub. p. 44. 

The heathen could see this, that a righteous man would avoid secret sini 
as well as open. Notable is that of Plato, o dixaioc &^i xf ' vw Tvymi XaU 
daxTvXtw im ft,ii ifireu, &c. A just man will not do an unrighteous act 
though he could do it invisible. What their practice was in aeerat is not 
discernible, and therefore instances of this kmd cannot be expected ; but 
this was their principle, which ^lian thus lays down, p. 414. He is a bad 
man, not only who does wrong to others, AkkA xeu 6 nKn^a^ Mixntau^ bat 
who thinks of doing them wrong. Now we may reasonably sappoee that 
their light leading them to this, some €i them would follow it ; lor so wa 
find they did in other cases. But the light in those that live under the 
gospel is more clear and strong as to the ducoveiy and oondenming of sdcrat 
sins, and no doubt but it may procure some compliance in inward acts, sinoa 
we see it carries all before it as to those acts that are outward and piUdic 

Fourthly, They may avoid the occasions of sin; not only sin itself, but tha 
occasions of it; they may shun these themselves, and they may remove them 
from others. 

Thus Jehu not only removed the idolatry of Baal, but the occasion of it ; 
he did more herein ^an some of the good kings of Jndah ; though thej 
removed idolatry out of the temple, would not suffer it there ; yet they 
tolerated the high places, as the Lord often complains. But he destroyed 
the very place of that false worship, 2 Kings x. 27. He both broke tha 
eggs, and pulled down the nest, that idolatry might be hatched no more thera. 

It is reported of some of the Pharisees, that they wore hats so deep as to 
cover their eyes ; and others of them, when they went abroad, would shut 
their eyes, lest through those windows, the occasions of sin should ^ida 
into the heart. If there was such strictness amongst the Pharisees, idiom 
Christ so much condemns, how shall that looseness amongst us escape tba 
damnation of hell ! Mihi timorsm ilia ineutkmt. These things make me 
afraid, says Nazianzen; lest when we should exceed the Phaniees, we be 



Mat. YEL 22, 28.] vex ooktxotion of htfoobitss. 

fennd worae than they ; lest there be more reason to caH ns serpents and » 
generation of Tipers. 

Bnt to onr purpose. No wonder if formal professors may aToid oceasions 
of sin under the goi^ ; since the Pharisees seemed earefol to shun them 
under the law. 

Bat what shall we say, if sneh strietness may be found amongst heathens ? 
MUan relates this of CHtomaohus, that when any act of the brute creatures, 
which might be ineentive to lust, was offered to his view, he would forth* 
with turn aside from it ; and if at a feast he heard any imqiodest discourse, 
he would immediately rise and quit the company. This was much for a 
heathen. May we not expect more from those that liye under the gospel ? 
Formal professors have much more Hght, though they hare no more grace. 

Moreover, they may not only shun the occasions of sin themselves, bnt they 
may be cardul to remove tiie occasion of sin out of the way of others; yea, 
when that cannot be done without their own damage and prejudice. Valerius 
Maximus gives us a pregnant instance thereof in a heathen, Sparina, a young 
man exceeding beautiful, perceiving that he was therefore much observed, 
and fearing the consequences of it, he disfigured his face, lest his beauty 
should prove a snare to others. Ds/ormitatem mnetUatis ma Jidam^ quam 
formam irritamefUum alUruB Ubidinis eue maluU, p. 224. He had rather 
have his deformity an argument of his own purity, than beauty to be an 
incentive of undeanness unto others. May not this heathen condemn such 
amongst us, who are so £ur from disfiguring themselves, lest they should 
prove a temptation to others, that they will disfigure themselves to seem 
more beautiful, and will patch up a beauty rather than want one, whatever 
be the consequences of it ? How can those who have less conscience than 
heathens have more hopes than heathens t But thongh we have some worse 
than heathens, under the vizard of Christians, yet some we have will go as 
fax aa they in this pardcnlar, as to the shunnmg occasions of sin, and yet 
may come as fiu* short of heaven as they who live without hopes of heaven 
in the world. Hypocrites may both shun and avoid sin. 

Fifthly^ They may be earefol to avoid the appearance of evil, not only sin 
itself, and the occasions of it, but the very appearance of sin. Idolatry seems 
to be a sin to which the Israelites and Jews were most addicted ; you may 
find this aQ along in the Old Testament. This seems to have been the 
beloved sin of that nation for many ages. Bnt after the captivity, when the 
Lord had made them smart for it under many sufferings, they so much 
abhorred idolatry as they would not endure any appearance of it. Josephus 
gives us a remarkable instance to this purpose. Herod had built their 
temple in a most magnificent manner; over the great door thereof he placed 
a large golden eagle. This was no idol, no image either of the true or of 
any fdse Qod. Ay, but it was an image ; the Jews looked on it upon this 
account as an evfl appearance ; so they took umbrage at it ; it was an eye- 
sore to them. Thereupon a company of them conspire together, and down 
they throw it to the ground. They would rather hazard their lives than 
endure such an appearance of evil. And indeed it was not only the hazard, 
but the loss of their lives ; Herod burned them quick for this act. Thus 
zealous formalists may be even against the appearance of evil. 

Sixthly, In referenceto the avoiding of sin, they may use divers mortifying 
exercises ; such as tend to tame the flesh, to beat down the body, and so to 
weaken sin. They may cut off those provisions for the flesh, whereby the 
lusts thereof are gratified, nourished, and so fulfilled. They may abridge 
themselves of those kwfhl comforts, which are so apt to be abused for the 
advantage of the flesh, and are so ordmarily abused by the best when they 



284 THB coMyionoM of htpoobitbs. [Mit. TIL 22, 28. 

take their fnll soope therein. They may deny themselves those deiif^ts 
which the flesh bo maoh desires, and which prove snares to the people of 
God, when they are not very waiohfol, oaations, and spiritual, and keep not 
a strict hand and a vigilant eye over their heaiis in the use of them; I mean 
the delights we take in relations, meat, lodging, apparel, and habitation. 
Formalists may deny themselves mooh in these ; may n^eet them, and 
content themselves with mean &re, hard lodging, plain habit, poor habita- 
tions. They may displease and cross the fle«h herein, keep It down, and 
disable it from ac^og those lasts, to which these outward things are supports 
and incentives. They may afiEUct the flesh with mneh abstinenoe and msny 
austerities, which seem to have some tendency to starve and mortify it. The 
Pharisees were much in fasting, humbling, and afflicting their bodies, Lake 
xviii. 12. Twice a week was their constant practice, besides their oeeasionsl 
fasts : Luke v. 88, < Fast often.' And then they abstained torn all kind ol 
nourishment from evening to evening. But the abstinence of the Essenes, 
another sect amongst the Jews, was greater. If we compare our fare with 
theirs, their whole life may seem to have been a continual fast ; they con- 
tent themselves with one meal a day, only a supper, and then they had no 
other drink but water; no meat, but breiad and salt. Another diish soms 
of them had, but that was only hyssop, and those that used it were counted 
more delicate than ordinary. 

The papists boast much of their fasting, but the strictest popish fitft is a 
feast compared with the Essence* best fieure. So abstemious they were in their 
diet, and their habit, lodgmg, houses were answerable ; all carried a great 
appearance of contempt of the world, and neglect of the body. That is the 
apostle*s phrase. Col. ii. 28. And some think he there represents to ss 
these same people. ' Touch not, taste not, handle not,* was their rule, and 
so was their practice ; they lived at a distance &om the delights and soft- 
nesses of the world, and so little gratified the flesh as they seemed phonlj 
to neglect it, ver. 28. These things had a specious show of wisdom, u e. of 
holiness ; for so wisdom is sometimes taken in Scripture. Much of holiness 
consists in self-denial and mortification, and there is an appearance of these 
in this neglect of the body, when it is not in any honour, no respect had of 
it, the flesh, for its satisfkction in outward things. 

[2.] They may go far in positive and active obedience ; as in avoiding 
that which is evil, so in doing that which is good. Their conversation maj 
not only be clean from the blots and pollutions of the world, but adorned 
and beautified with the visible acts of holiness and righteousness. The^ 
may seem exact and conscientioas in acts of piety towards God, and acts of 
righteousness towards men ; they may go £ar in Uie outward perfurmanee of 
those duties which the Lord requires, .and has appointed to be the visible 
way to heaven. 

The evangelist gives Herod this testimony, that he dfid many things 
when he heard John, Mark vi. 28. Now, he that considers what ednos- 
tion and examples Herod had, even the worst that could be, what his 
place and state was, the evangelist calls him a kii^ ; what his snares and 
temptations were, those that are common to great men, and some peculnr to 
him ; may reasonably judge that it will be more easy for a private person 
(not b such circumstances as he was) to do all (as to the outward act) than 
for him to do many things, and yet as far from heaven as he, Mark x. 17. 
And, indeed, some there were amongst the Jews so exact as to the duties of 
the first and second table, that they thought they were obedient in all, omit* 
ted nothing which the law required. This you may see in the young man 
coming to Christ in the Gospel ; he was one of prime nobility and great pos* 



mUT. VJl. 22, 28.] TBS OONTIOTTDN OF HYPOOBITEB. 286 

MssionB. Lake calls him a rnler, S^m ; he shews his zeal in rnnning to 
Christ ; he shews an hononrable respect to Christ in kneeling to him (mnoh 
more than siany of his (foality) acknowledging Inm a teacher sent of Qod« 
He shews great care of his sool in his inqniry ; he propounds no friTolons 
qnestxon, soeh as the Pharisees did ; his inquiry is after eternal life, how 
his sonl might attain it; Christ frames his answer according to the form of 
the qoestion ; if then wilt haye li& by doing, Mat. ziz. 17, *• Keep the com- 
mandments.' Why, he had kept 4ill these, and that from his yonth ; oh- 
served these commands, as to the letter of them, and the ontward acts 
reqaired therein ; he is confident he never violated any of them since he had 
the knowledge of good and evil. Now I am apt to think that he spoke as 
he thon^t^ and was verily persoaded he had done as mnoh as he said (not 
miderstanding the extent and spiritnalness of the commands) : for it is said, 
ver. 21, * Jesas said unto him, if thon wilt be perfect, sell all that then hast, 
and give it to the poor, andtiion shalt have treasure in heaven.' Christ 
wonld not have been so affipeted therewith if he had grossly dissembled. 
He had been so earefol in an external observance of the law, as he thonght 
he had omitted nothing ; and yet was hx from the eternal life he inqnires 
after ; for he leaves Christ (Ihongh sorrowful) rather than he wonld part 
with his possessions. 

Bat this yonng man did not understand how mnch the law reqaired. It 
is like the apostle Panl, before his conversion, was more knowing ; yet he 
proiesseth, that while he was unconverted, as to his observance of the law, 
he was blameless, Phil. iii. 6. So exact and punctual was he in obeying 
the law, that as none could blame him for any open commission of sin, so 
none could bkme him for any omission of duty, as to those acts that were 
then acknowledged to be sins or duties ; he was unblameable in both respects ; 
he had not been blameless if he could have been bhuned for either. And 
yet for all this righteousness, which seemed so spotless, if he had not 
found another righteousness besides that of his own, that of the law, he had 
heen lost. 

But though he was so strict in his obedience that man could not blame 
him, yet his own conscience mig^ blame him. Conscience will accuse 
those who are so exact as men cannot at all charge them. Was he unblame- 
able in his own conscience ? See for that. Acts xxiii. 1. Here he professeth 
solemnly, in a great assembly, tiiat he had lived in good conscience, in all 
good conscience, and that before 0od, and this all his li& long ; not only in 
the Christian, but in the Jewish religion, not only after, but before his con- 
version ; £ar so fiir both interpreters and the words carry it : ' unUi this day.' 
He had aO his days, unto that very day, acted sincerely and npri^tly, 
aeeording to his conscience. He walked conscientiously while he was a Jew. 
He did not act that which conscience condemned, nor did he decline that 
which conscience ei^oined him, and yet if he had died in that state he had 
ffooe to hell. Thus conscientiouB may such be, who shall never enter into 
heaven. 

But we have more* formalists in acts (that are ontward) of ri^teousness 
towards €k)d and men. Many not only go as far as ordinary sincere Chris- 
tians, but even as for as the apostles, the holiest and most exemplary 
Christians, 2 Cor. xi. ; so did the false teachers amongst the Corinthians, 
ver. 18-15 ; as to a visible form and specious appearance ; as to the out- 
ward lineaments of godliness ; as to the external acts of hol^ess, self-denial, 
mortification, contempt of the w(Hrld, they were even as the apostles of Christ. 
The Corinthians did so take them, though they were the most knowing, dis- 
* Qa. *mere*?-*£D. 



286 THB ooNTionoH OF HnooBiTss. [ICiT. TIL 82, 28. 

eeming, intelligent people amongst the primit&ye ehnnhee. They were lo 
much taken with them, as the apoetle is pat to aigne them oat of this dela- 
sion. Even as Satan (says he) may asaame saeh a shape, and make a Mo- 
rions appearance of heavenly light and holiness, as he may be taken fi>r an 
angel of light and glory; even so those, that are no better than the ministers 
of Satan, may in l£ieir oatward actings pat on snch a beaotifol fcmn of holi- 
ness and righteoasness as they may be taken for the ministers of righteoof- 
ness, yea, for the very apostles of Christ. There was saoh an appearanee 
of light and holiness in these Ulae teachers, it shined so bright in the eyes 
of the Corinthians, as it cast a shadow npon Panl himself, thoo^ he was not 
behind the very chief of the apostles. We see in this epistle he is hard pot 
to it to eontinne in the esteem and affections of the Corinthians ; so £tf did 
these false teachers seem to exceed him. 

Bat let me give yon a more particolar aocoant of this. They may go &r 
in acts of morality, charity, piety, and religion. 

First, For acts of mondity. Not only carnal. Jews and formal ChiistisDB, 
bat the very heathens have made a strange progress herein. They have 80106 
of them gone so far, as I know not who can go beyond them» staying in the 
oatward act. 

For temperance ; abridging themselves in those delists whioh the fiesk 
so mnch affects, not gratifying it at all. Examples befiue. 

For continence. Some, even men, not yielding a jot to the most temptioig 
allnrements that impndence coald devise; as they report of ZenoeratM, 
Yaler. Max. p. 212 ; and some women preferring their chastity before th«ir 
lives, as they relate of Hippo, p. 816, who, being taken by an enemy's iM, 
cast herself into the sea lest she shonld be defiled. 

For mercifolness. Those that raled over Israel, after the division, bsd 
that repate ; so the servants of Benhadad, 1 Kings xx. 80, 81 ; thoo^ we 
cannot find one good king, one godly man amongst them. 

For trath and fiuthfolness. Some have valned their word more than whit 
is dearest to as in the world, more than liberty and life itself. So thej 
report of Atttlias Begalas, rather than he woald break his word, he woold 
part with relations, coon^, liberty, and life too ;• yea, and did thershj 
expose himself to a most crael death. 

For liberality, the noblest kind of it, in a generoas expending of their 
estates for the service of Gk>d, and the promoting of his worship, we have 
an instance of it in those Israelites, whose carcases for their sin fell in the 
wilderness. When Moses invited the Israelites to contribote towards the 
bailding and famishing of the Lord's tabemade, they offered their prseioos 
things BO freely, as he was glad to restrain them, Exod. xxxvL 5-7. Here 
was liberality, indeed, that mast be restrained by proclamation ; and yet 
this was the people who woald give their golden ear-rings also to make i 
molten calf of, Exod. xxxii. 

Arannah, thoagh a Jebasite, and one of no great quality, if we may goeee 
by his thrashing, yet was free as a king when there was occasion (oi the 
service of God, 2 Sam. xxiv. 22, 28. 

Cyras, thoagh an heathen, sent for the service of God in the temple a( 
Jerasalem, five thoasaad foar handred vessels of gold and silver, Ezra i. 11- 

Herod was a noble instance hereof, thoagh a prodigy of wickedness other- 
wise. He bailt the temple of God at Jerasalem ; and made it more large, 
samptaoas, and magnificent than that of Solomons was, if we may believe 
Joeephos, who saw it both standing and destroyed. 

For patience. We find those who have borne their great losses thank- 
fally, and have saffered wrongs and ixguries, withoat seddng any revenge. 



MiLT. YIL 22, 28.] THS ooNyionoN of htpoobitxs. 287 

I might prodnoe many examples, bni I will desire your patience for two 
only. Nomnofl reports of Antisthenes, that sufferiiig shipwreck, and having 
all his estate cast overboard, he cried oat, iiyt & rv^n XH'* ^ ofjbo^Myu, &c., 
I thank thee, providence, that thoo hast taken away all that I had, even 
to my threadbare coat ; ilf^A^iarui ^i^w n)y hofiAfiif auru vtviaPf he took his 
liitiir« poverty with thankfobess. To bear injuries without seeking revenge, 
is by some counted such a virtue as the heathen could not attain ; yet Pho- 
etus (if truly represented) seems to have expressed it ; he having done 
many great services for his country, and they most unworthily rewarded him 
with a violent death : when he was about to suffer, left this injunction to his 
son, That he should not revenge his death upon his persecutors, JElian, 
p. 885. This was much in an heathen ; but more may be expected from 
professors of Christianity, who have greater engagements, and a higher 
example of patienee. 

For justice, we might present you with many memorable instances from 
foreign relations, but smce Scripture affords one sufficient, I shall go no fur- 
ther. We may find justice appearing most impartially in Saul, though 
otherwise a hypocrite, 1 Sam. xiv. Saul being in pursuit of the Philistbes, 
adjures the people, lest the execution should be slackened, not to taste any 
food till evening. Afterward the Lord not answering him, ver. 87, he con- 
dudes some of them had broke that engagement, and resolves, whoever it 
was, he should die. Upon a scrutiny, it appears to be Jonathan, his son 
and heir-apparent of the crown. Who would not expect but that he should 
now relent ? No, but he is impartial, even Jonathan himself shall die, ver. 
44. And, but that the people overpowered him, he had been as good as his 
word, ver. 45. Thus impartial may formalists be in the administrations of 
justice, so as that natural affection, the strongest temptation, may not prevail 
with them to spare their dearest relations obnoxious. I should be tedious 
if I should lead you to the'utmost extent which they may reach in moralities, 
but these may suffice for a taste, and by this you may judge of the rest. 

Secondly, They may go far in acts of piety and godliness, those acts of 
worship which are directed unto God, and tend much to his honour when 
duly performed, prayer, hearing the word, meditation, sanctifying the Sabbath. 

For Prayer* An act of divine worship, which the Lord so much requires, 
so much encourageth, which has so many promises, so many privileges, 
which is so pleasing to God, so prevalent with him, when ordered according 
to his will. They may be much in prayer, and shew much affection in it ; 
they may pray long, and pray often, and pray affectionately, so as they may 
seem to keep pace herein with the best of God's people, so that none but 
the Spirit of God can discern anything, but that they pray by the Spirit, 
and that the Spirit of supplication breaUies and speaks in them. . 

They may pray long, persist in the duty with much perseverance. Three 
of the evangelists tell us of the Pharisees' long prayers, Mark xii. 40. And 
Christ blames them not because their prayers were long. He requires it of 
ns on some occasions, and it was his own practice, he continued in prayer 
all'night, Luke vi. 12. We are to * continue instant in prayer,' Bom. xii. 12 ; 
Col. iv. 2. But then it is blameable when in pretence only, and for a 
wicked design. When a man is weary of a full meal, a bit and away is best 
with him, it argues a weak or a distempered stomach. It is a sign of a car- 
nal heart, to be soon weary of this spiritual and heavenly employment. 
1 Thes. V. 17, the apostle bids us pray continually. The Pharisees, as 
£piphanius represents them, did seem to comply herewith ; they did pray 
^Mvw^, give themselves so much to this duty, as if they prayed without 
eeasmg. Nor were they alone in this. We meet with a sort of men in 



288 TBS oomnroTioN of HTPocnuTBB. [Mat, Y£L 22, 28. 

ehoreh history who, taking the words of Christy Lnke zviii. 1, aeoordisg as 
the letters found, not in the true and sound sense, asoribed so mnch to 
prayer, and continued so much in it, as they were denominated firom this 
doty, were called eucketa or pr€oatore$f prayers or supplicants, yet for other 
wickedness mixed herewith, were excluded £rom communion with the church, 
and ranked amongst heretics. This about the fourth age after Christ 
Formalists will be much and long in prayer, eq^ecially under affliction, 
Hosea v. 16, early,- or as some render it, diligently. He that is diligent will 
he at his work early, and continue at it till it be late. I might give yoa 
some instances in heathens who have continued whole days, whole mj^ts, in 
prayer, but I forbear. 

They may pray often, it may be their frequent exercise* their daily em- 
ployment. So did those formiUists sedL God, Isa. Iviii. 2, jam^jomy t. «.* as 
the phrase in Scripture is used, constantly, incessantly, frequently, every 
day, in a constant and continued course, without intwmission. We are 
often at that wherein we delight, and they may delight in prayer, delight in 
approaching to Gk>d, ver. 2. The Pharisees prayed often, aa they stayed 
long at it, so they came frequently to it, Luke ▼. 88. We find them at it 
at all times, night and day, in all pUces ; in the temple, Luke zviii. 10 ; in 
the synagogues, and in the streets. Mat, vi. 6 ; in their houses too, and in 
their chambers. Though they affected public prayer much, yet they are 
reported to have been much at it in private, in secret. They gave themselves 
so much to private prayer at home, says Epiphanius, that they deprived 
themselves of sleep, to gain more time for it, that they might watch unto 
prayer. He relates several devices they used to awaken them to this dotf, 
and keep them vigilant. Some of them, when they were forced to compose 
themselves to rest, would hold a ball of brass in their baud over a badn, 
that, fitUing when they fell asleep, the noise thereof might awaken them to 
their devotion. The apostle eigoins us, CoL iv. 2, to * continue in [Hrayer, 
and watch in the same,' so that these Pharisees seem to c<»iply exactly with 
the rule. 

They may pray affectionately. There may be a great appearance of aetl 
and fervency, of ardent desires and much importunity, meltings of heart and 
enlargement of spirit. They may be so mudi affected in prayer, aa though 
they were transported, carried up in this duty, as though they were in s 
rapture, a divine ecstasy ; their spiriis may be so raised, so elevated, u 
though they were not in Uie body. 

I shall clear this gradually to you as it is propounded. The ingemination 
of the word, Lord, Lord, in the verses before the text, denotes zmI in their 
acknowledgment of Christ, importunity in their addreases to him. Those 
formalists represented to us by the Psidmist were earnest in their inqniriee 
after God, fervent in seeking him when his hand was upon them, Pbaho 
Ixxviii. 84. The word n?W> trssislated, early, signifies earnest and vehe- 
ment importunity : They sought God with earnest desires, importunate iu- 
vency, and yet they were but hypocrites, vera. 86, 87. 

The Ninevites cried mightily unto God« Jonah iii. They did not onlj 
pray but cry, and they cried mightily ; they sent up strong cries, so strong 
as they pierced the heavens, reached the throne of grace, came up before 
God, and prevailed with him, so much as that he repented of the evil that 
he lutd said he would do unto them, and he did it not, as we have it, ver. 10. 

So the Jews (though what the generality of them was, is well known) ei^resi 
heart-meltings and enlargements in their prayers under affliction, ba. xxvi. 
16. * Poured out ;' it is a metaphor taken from water, of which men are not 
* That ia, 01^ 0V» day by dcy.^En. 



Mat. YII. 22, 28.] the oontiotion of htpoobitxs. 

sparing when there is occasion, ponr it out freely and largely. In Scripture 
phrase, when persons are said to pour out their spirit or their prayer, it 
implies a large drawing oat of their spirits and a£fections, with plenty of sohs 
and tears, vid. Engl. Annot usque Jin, Their hearts were melted, and ran 
ont t<^ether with their words ; their souls seem as it were dissolved, and 
poured out in their prayer. A prayer. The word lOT^ signifies a soft, 
Bweet, lowly speech, such as takes the heart more than ihe ear {vid. Leigh) ; 
such a prayer as has more spirit and fervour in it than words and language. 
For raptures,* it is a strange story which Nonnus, a Christian author, relates 
of a heathen philosopher, that in the winter time he continued in prayer all 
night long, wawv^foi iv^Sfitvog ; and though the season was so exceeding cold, 
jet he was so transported, roaolrov fjktrd^tr/og yiyon ri)v 'v|/u;^i)y, his soul was so 
transported, as his hody was not at all sensible of the cold. We need not 
stumble at it, if those whose conversations be otherwise offensive, pretend to 
raptures and transportments in prayer ; it seems this is no more than may 
befall a heathen. Satan, who can so transform himself as he shall be taken 
for an angel, whereas he is a devil, can so transport a person as he may 
seem to be in heaven, rapt up above the body, when he is indeed sunk 
into sin, and abides in the suburbs of hell. And he can do this so cunningly, 
with such artifice, as it shall be taken for the act of the Spirit of God, for 
the extraordinary working of the Spirit of supplication. And upon this 
account the prayers of a hypocrite may sometimes seem to be divine ecsta- 
sies, heavenly raptures ; his soul in prayer may act at such a rate of free- 
dom and elevation, may so soar aloft to such a height as though the clog 
of flesh and sense were shaken off, as though the soul were set free from its 
dark and heavy commerce with the body, as though it were already in glory, 
and acted and spirited by the immediate vision of God. Satan has played 
many such pranks as these in the world ere now, and they tempt him to do 
it who prize raptures and ecstasies more than a settled spiritual frame of 
heart, who look more after visions and revelations than that good old way 
and tihat sure established rale. But enough of this. You may see how 
mneh formalists may be in prayer, and how much affected therein. 

For hearing of the word. Formalists may hear diligently, attentively, with 
delight and pleasure, with fear and trembling, with resolutions to obey it, 
with a great compliance and submission to it ; some fruitftdness and active 
obedience, so as to be enlightened, convinced, restrained, reformed ; they 
may be led by it so far, as it will be hard to discern who may go further. 

We learn, by the parable of the sower, that three parts of men will hear, 
though but one in four hear savingly ; three to one that hear the word of 
life fall short of eternal life. 

They may hear frequently, in season and out of season. They may watch 
daily at the gates of Wisdom, and wait at the posts of her doors ; they may 
he as diligent herein as the best, Ezek. zxxiii. 81 ; they may flock as dili- 
gently, sit as attentively as my people, as the best of the people of God ; 
those that care not how little they hear, neglect opportunities when they are 
offered, fall short of formalists, are a degree lower than hypocrites ; and yet 
Christ burdens these with so many threatenings, heaps woes upon them, as 
one would think might sink them into the lowest part of hell ; yet it seems 
contemners of the word will sink lower. 

They may hear with joy and delight. So did the perverse Jews hear John 
Baptist ; so did the common people hear Christ ; so did the stony ground 
receive the seed. 

They may hear with fear and trembling. It is a commendation of the 

VOL. n. T 



290 THS ooirnoTioN of htpocbitss* [Mat. YII. 22, 28. 

Corinihiaiis, that they received Titas with fear and trembling, 2 Cor. i. 15 ; 
yet a formalist, a heathen, may tremble at the word. So did Felix the judge 
tremble before the prisoner, Acts zxiv. 25. 

They may hear with resolations to obey. So did the Israelites hear Moses, 
Ezod. zxiv. 8, Dent t. 27 ; yet the Lord saspects them, as is intimated, 
ver. 29. So they heard Joshua, xziv. 16, 18, 21, 24. Who could seem more 
resolute for God ? Who could express higher resolutions to serve him ? Yet 
how they served him appears almost in every page. So they promise to heir 
Jeremiidi, xlii. 5, 6. 

They may hear it, so as to comply &x with it. They may give some answer 
to the call of God therein ; they may be in some degree fruitful, and may 
reap some fruit by it ; their minds may be enlightened, their judgment! 
convinced, their consciences awakened, their affections moved, their wills 
inclined, and their lives reformed, and their souls persuaded, almost per- 
suaded, to a thorough close with Christ, as Agrippa ; in a word, all that light, 
those affections, that obedience in all its seveiid acts and degrees, may be 
the fruit of their hearing the word ; it may bring them to do much, to snisr 
much, to leave much for Christ ; they may be brought to work, to do mssj 
works, many wonderful works. 

For meditation, A duty of high excellency and singular advantage ; Imt 
too much neglected by those who should most delight in it. It argued an 
excellent spirit in David, that he made the law, the word of God, hu medi- 
tation day and night. Can a formalist do this ? Why, even the Pharisees did 
attempt it ; they used means apt to keep the law in tiieir minds and thooghtB, 
day and night ; they did more herein than others. Two things Christ men- 
tions, which were used for this purpose in the day time, phylacteries ind 
fringes. Mat. xxiii. 6. The phylacteries, as is generally agreed, were little 
scrolls of parchment, wherein part of the law being written, they wore on 
their foreheads, and left arms' wrists, that thereby they might always be pat 
in mind of the law ; and thence they derive the word from f uXctrrw, to hup, 
because hereby the word was to be kept in their thoughts, conservatories of 
the law. The rise of them is supposed to be from that command. Dent. ri. 8, 
Exod. xiii. 9, 16. Now, some of the Jews, supposing such schedules of 
remembrance were here enjoined, did use them in a less form ; bat the Pbs- 
risees wore them broader, as a sign of more care to keep the law in their 
thoughts always, than others had. The other means was fringes or bordos 
of their garments ; and this was of God*s own institution. Num. xv. 88, 89. 
You see them here prescribed for this end, that it might give them frequent 
occasion to remember and meditate on the law. Now, the Pharisees did not 
only wear these as others, but enlarged them, as Uiough they desired to ha^ 
the word more in their minds and thoughts tiban others ; nay, as a seven 
monitor, they used to wear sharp thorns in those fringes, ocutissimM in ia 
spinas ligahant^ says Hieronymus, that these pricking them, whether th^ 
walked or sat still, the pain might bring the law ever and anon to their 
thoughts with a sharp and quick remembrance. This for keeping the word 
in their minds when they were up ; then, at their lying down, Epipbamv 
tells us that some of them used to lie upon boards no larger than an hand- 
breadth, that being subject to M, their falling might awaken them to 
thoughts of God and his word. 

I shall conclude this head with the testimony of Philo the Jew, concerning 
the speculative Essenes. He says the exercises wherein they spent the day was 
prayer and meditation ; and therefore, as he calls them tu'^iroi, supplieaats 
or prayers from thence, so from the other, Sf A^rixe/, or meditators, hariog 
their name from that which was the great employment of their lives. 



ItflT. YIL 22, 28.] THB OONVXOTION OF HTPOOBITXS. 291 

Thirdly, Thus I have shewed yoa what a way formalisto may proceed in 
•eis of morality and religion. Let us now view them in their acts of charity, 
wherein I shall be brief. 

That Ananias and Sapphira should sell their poB8e88ion8> and dispose of 
them to the reli^ of others, seems an high act of charity ; it would be so 
looked upon, if such an act coold be seen in these times ; bat Crates, though 
an heathen, went farther : he parted with all, if they represent him tmly, C{^^/>}^ 
rv iyiftA, he threw all he had amongst the people (says Nonnns), expressing 
withal why he did it; Crates will keep none of hia possessions, lesitbey 
shonld keep possession of Crates. 

Bat we need no other testimony, that of the apoetle is so pregnant, I Cor. 
ziii. 8 ; he supposes that it is possible for a man to give all his goods to the 
poor, and yet have no charity. This seems stranger, that where there is the 
greatest charity in the world's accoant, there should be no charity at all in 
the sight of God. What greater act of charity can there be in the world, 
than for a man to bestow idl thai ever he has on the poor? Yet so charitable 
be may be, and yet have no charity at all ; he may do thus mach who has 
not the least dreuB of saving grace. An hypocrite may give all his goods to 
the poor, and when he has done, have no other reward bat what the workers 
of iniquity shall have. The Pharisees were much in giving alms, they gave 
them freely and solemnly, and yet were rejected. 

Thus I have helped yon to a discovery of formal professors, in the acts, 
and degrees, and extent, of their negative and active obedience. 

Thirdly, Let us now view them in their sufferings, and see how far they^ 
may prmMNed in passive obedience ; that is the third and last pari of our 
nndertaking. 

Active obedience is far more easy than passive. Many may bo' ready to 
do much for God, and yet nnwilling to suffer anything ; the flesh rises up 
against sufferings with all its might, as most unpleasing, yea, destructive to* 
it ; many, while the world smiles and shines upon tJhem, may flourish in. 
their profession of, and actings for, God, flourish like a green bay-tree ; bui 
a storm of persecution will bkist and overthrow ihem. Those hearers 
resembled by the- stony ground, who rise up to sn^ an height of faith and 
joy ; yet, when persecution arose, they fell away. Here is &e greatest triaL 

May hypocrites stand out in persecution ? may they resist unto blood ? 
may Uiey be willing to suffer for God ? Why, yes ; they may not only do, 
bat suffer, suffer for the cause of God ; suffer much, yea, suffer as much as 
any ; they may suffer loss of estate, suffer loss of all dearest relations, suffer 
tortures and imprisonments, yea, suffer death too. 

Fint, They may suffer in ikeir estates, suff&r the spoiling of their goods ; 
endure the loss of all rather than disobey God, or do an act that they do bui 
conceive to be unlawful. 

To waive other proofs, it is known thai the Jews would su£br their goods 
to be spoiled, and all they had to become a {Hrey to the enemy, rather than 
make resistance on the Sabbath-day, because they conceived that resistance 
(in any case but for life) was a breach of the Sabbath. This was their prin- 
ciple many hundred years since, when the observation of the seventh day 
was a duty, and they retain it stUl, for anything I know ; and a formal Chris- 
tian may go as &r, in like cases, as a carnal Jew. 

Secondly, They may endure sufferings in their dearest relations, the death 
and tortures of their dearest children. This to some would be almost as 
great a trial as their own death and sufferings. David's expression speaks 
as much for him : ' Absalom, would God I had died for thee !' Thus 
much formalists may suffer willingly. Those hypocrites offer it, Micah vi. 



THB OONTIOnON OV HTP00BITB8. [MaT. TII. 22, 23. 

6, 7. The prophet had been upbraiding them with their ingralitade, 
unworthy dealing with Qod. They, to quit themselyes of sneh an odioos 
charge, make large and free offers of what they would do for God : they would 
think nothing too dear, nothing too mach, so that they might please him ; 
they would give him plenty of burnt-offerings, thousands of rams, and oil in 
excessive abundance; or if he were less pleased with these sacrifices, they 
would sacrifice their first-bom to him ; they would offer up their childzeD, 
the dearest of their children, as a bumt-offering onto God. This, to me, is 
the plain meaning of the expression. Nor need it seem strange that thej 
make such an offer ; for it was a custom not only to offer it, but to do it, 
Ps. cvi. 88. Even Ahaz, in whose reign Micah prophesied, made his son a 
burnt-offering, 2 Kings xvi. 8, made his son be burned alive. This is it 
which they profess themselves willing to do ; they will do as much for God 
as Abraham was ready to do, offer up their Isaac, their firsi-bora. And, 
indeed, why might they not be as willing to endure this for Gh>d, as others 
amongst them were to do it for idols 7 And yet methinks there scaree ean 
be any suffering more grievous than this, which these formalists seem lo 
ready to endure, not only the death of their children, but the burning of 
them quick. 

Thirdly, They may suffer tortures, bonds, imprisonment. Sozomen, in 
his Church History, lib. v. cap. x., gives us a remarkable instance. He 
tells us one Basins, an Encratite (which sect the ancient church excloded 
from their conamunion as heretics), for opposing idolatrous worship in Jalim'i 
time, was grievously scourged, racked, and tortured, all which he endnred 
with such courage and patience as astonished his tormentors, and after all 
was cast into prison, where he continued till Julian's death. Thus much be 
suffered, and that in a good cause, for opposing idolatiy, the common caoee 
of the primitive sufferers ; and this too l^ore his conversion, for he was not 
converted to the true fiaith till the churches had peace. So thai a o»d 
destitute of saving grace, may suffer grievous things in the cause of God, aod 
that with courage, patience, and perseverance. 

Fourthly, They may suffer death too, die as martyrs, and yet not die in 
the Lord. The Marcionites, whom the ancient churches tsounted an exe- 
crable sect for their opinions and practices, yet gloried in their martjn. 
So did the impostor Montanus and lus followers, as Eusebius, Hist. 

There were some amongst the Donatists (who had no communion with the 
ancient churches). There were some called Gircumcelliones, who wen le 
desirous of martyrdom, that they would force men to put them to death. 

Not to mention what Josephus reports of the Essenes, a sect amongst the 
Jews little better than half pagans, they endured the most exquisite torments 
even to death, rather than they would speak evil of Moses ; rather than they 
would do this, or eat any forbidden meats, they were content, with wondeifnl 
patience, to be tortured, burned in the flames, cut in pieces, torn asunder 
with all kind of torments, vide Mmiian. So to say nothing of the HartyiianSi 
of whom vids Baron, EpU* 

We need no other proof but the apostle's testimony, 1 Cor. ziiL 8. He 
supposes it possible that a man may give his body to be burned in the canse 
of God, and yet have no true charity, no saving grace ; he may yield hiin- 
self to death, to that most cruel dea& by fire, may be willing to be aasiifieed 
in the flames, and yet not have a spark of true grace in his soul. 

So that upon the whole survey of a formalist's obedience, yon see he maj 
live in the world like a saint, and go out of the world IOec a mar^, and y^ 
be entertained by Christ as a worker of iniquity. 

27m 1. For conviction. The light of this truth discovers that the gieaiest part 



1£at. Yn. 22, 23.] thx oomyxction of hypoobitbs. 

of those who enjoy the gospel of the kingdom have no title to heaven, the king- 
dom promised in the gospel. For this inference is clear, if many may go iii 
towards heaven, and yet b^ exclnded ont of heaven, which is evident in tiie text, 
then those who go not so far as those many, and those who will go no farther 
than those many (of whom Christ speaks), shall certainly come short of heaven. 

Now this is the sad condition of most of those who live (I say not only of 
those who live without Christ, and without God, and without hope in the 
world ; those forlorn outcasts of the earth, who sit in darkness and in the 
shadow of death, on whom the light of the gospel, the light of life, shines 
not) under the gospel. More particularly, this is the woful state of ignorant 
persons, pro£uKe wretches and formalists. These are far from heaven, even 
such of them as seem to themselves and others to he nearest ; they are not 
in the state of salvation, whatever good opinion they have of their eternal 
state ; the former, because they go not so fiur as Uiose hypocrites in the 
text ; the latter, because they go no farther. Those who continue ignorant, 
or pro&ne, or formal, whatever they promise themselves (and such are apt 
to promise themselves most, who have least reason), will find no better 
entertainment from Christ than those in the text, Christ will profess to them, 
Ac. Many who have dreamed of heaven and happiness all their life, will 
be awakened at death or judgment with this voice of thunder, Depart from 
me, you have no part in me ; no part in heaven, in happiness, that is pre- 
pared, purebased by me. Your portion lies elsewhere, with other com- 
panions, with the devil and his angels ; in another place, in everlasting fire. 
Christ speaks this now in mercy to warn you, to awaken you while you have 
time to prevent it. He will speak it then in judgment, then it will be too 
late ; his judgment will be irrevocable, it will be followed with sudden and 
immediate execution. Oh that to-day you would hear his voice, while it is 
eaUed to-day, before that terrible day comes ; before that dreadful voice cut 
you off firom Christ, from heaven, from all hopes of either, and that for ever ! 
And that this voice of Christ now may be better heard, I shall deliver it 
distinctly and particularly. 

1. To ignorant persons. You that make it not your busmess to acquaint 
yourselves with Christ, his truths, his ways, you that will not know him 
here, he will not know you hereafter ; you who say to Christ, either in words 
or actions. Depart from us, we desire not the knowledge of thy ways, Christ 
will profess to you, and say. Depart from me, I know you not. What more 
equal than this proceeding ? Your own consciences may justify him. Why 
should he take notice of you then, who take so little notice of him here ? It 
is evident from the text. Christ will be thus severe in proceeding against 
affected ignorance, and there is little ignorance amongst us, in the midst of 
so much light, but that which is wilful and afiected. If so much knowledge 
as hypocrites have will not find the way to heaven, how shall* they find the 
wayjwho continue in the blindness and darkness of ignorance ? If those 
who arrive at such a height of knowledge will come short of heaven, sure 
those whose ignorance keeps them fiur below these will never reach heaven. 
Hypocrites may have much knowledge. Bom. ii. 18-20 ; so much know- 
ledge they may have, and knowledge is necessary to salvation. If they 
sh^ not be saved who have that without which there is no salvation, how 
can they be saved who want it ? The inference is so clear as ignorance 
itself may see it. But if so clear a consequence do not speak it, you may 
hear the Lord speak it directly and positively. There is no salvation for 
yon without knowledge. If you be ignorant, you shall perish. Those that 
are knowing may pensh, but those that are ignorant must perish. There is 
no avoiding it, nothing else can be expected. Ignorance wiU end in destruc* 



294 TBS OONVICTIOM OF HTPOOBITES. [Mkt. YII. 22, 28. 

lion, Hosea iv. 6 ; rejected by him here, rejeeted by him hereafter ; destroyed 
temporally, destroyed eternally. Nodestroyer Hke ignoranee ; plague, fiumne, 
and sword, do not bring so many to the grave as ignorance brings to hell. 
They perish ; this is the Lord's Toice in the Old Testament, and it is the 
voice of Christ too in the New Testament, 2 dor. iv. 8. He says not, theymay 
or they will perish, but they p^sh, this is their present state, they are con- 
demned already. While they thus continue, there b no hopes, for what 
hopes for any sinner, bnt either in the mercy of God or the nndertakiog of 
Christ? Bnt neither mercy nor Christ will relieve ignorance, the Lord 
cnts them off from hopes in both. Mercy itself will not save them ; Christ 
will be so fiur from being their Savionr, as he will be their destroyer. The 
Scripture is express in both, Lsa. zxvii. 11 ; there is no hopes in mercy, nor 
is there any in Christ. He who saves others will destroy them, he who has 
compassion on others will inflict terrible vengeance on them. See it dread- 
folly denounced, 2 Thes. i. 7-9, If there be no hope for the hypocrite, 
who has knowledge, sure there is no hope for these persons that want 
knowledge ; no hopes, unless they bestir themselves to get oat of that dark- 
ness and shadow of death where ignorance confines them. 

2. Pro&ne persons are hereby excluded from heaven, whether their pro- 
&neness consists in commissions of gross acts of wickedness, or in the 
omission or neglect of duties of holiness. Thus many whom Cluist tella ns 
shall not enter into the kingdom of heaven, were of a more refined strain 
than the profane world; both their profession and practice speaks them 
better. And if Christ will shut those out of heaven that are better, sore he 
will not admit those that are worse ; if no unclean thing shall enter into his 
kingdom, sure there will be no room for profane persons ; no undeazmen 
so loathsome in God's eye as profiBmeness. Those who continue in the 
practice of known sins — lying, swearing, Sabbath-breaking, uncleaimees, 
drunkenness, injustice, worldliness, — ^these are workers of iniquity with i 
witness. If Christ shut those out of heaven who work but iniquity in 
secret, so as none but his own eye sees them, sure he will never suffer them 
to enter who are workers of iniquity in the eye and view of the world. He 
who is of purer eyes than to behold iniquity on earth, will never endure to 
see such workers of iniquity in heaven. 

Hypocrites have escaped the pollutions of the world, they have got the 
start of these, and yet shall never reach heaven ; how shall they naeh it 
then who stay so far behind hypocrites, and lie entangled in the toib of 
Satan, even into the suburbs of hell ? Hypocrites seem righteous in cm- 
parison of profane persons; now, * if the righteous shall scarcely be laM 
where shall the ungodly and sinner appear?* Where but at Christ'i M 
hand ? The consequence is evident ; but if Scripture consequence will not 
convince, hear what it speaks directly : Gal. t. 19-21, 1 Cor. vi. 9, Eph* 
V. 6, 6. 

There is a profaneness also in omitting, neglecting holy things, spiritoal 
employments ; neglecting and slighting the worship of God in pubfie or 
private. Esau is called a profane person upon this account, Heb. xii. 16. 
Before the priesthood was instituted under the law, it was the privilege ^ 
the first-bom to be the administrator of holy things; they performed aeto of 
worship in private families or public assemblies, they offered bnrat-oilenBgB 
and peace-offerings, Exod. xxiv. 5. When it was said Moses sent the yoofig 
men to offer, the Chaldee paraphrase renders them HDia, ^ first-honi. 
Esau, by parting with his birthright at so easy a rate, to which this priri* 
lege was annexed, slighted the worship and service of God, and so comes to 
be counted a pro&ne person. Those are profane persons who sli^t, neglect 



Mat. YII. 22, 28.] thb gomviotiom of htfogbites. 295 

the service of God in public or private, who set not np the worship of God 
in their houses, who instruct not those under their charge, who pray not in 
their families; when this is their duty and privilege, part with it for nothing, 
are more profane than Esau in this respect. Those also who neglect the 
worship of God in public, are weaiy of the word and prayer, care not how 
little they hear, once a day is enough for public service though that day 
come but once a- week ; these are worse than those in the text ; they are 
further from heaven than hypocrites, whom Christ professes shall never 
come there; for they may be diligent in acts of worship, public and private, 
as before. 8ome are apt to think their eternal state safe enough if they be 
not guilty of commissions, if they avoid gross acts of sin, though they omit, 
neglect holy duties ; but, alas t they wiU find it otherwise. Oh that they 
would consider it before it be too late ! The day is coming when Christ 
will pronounce the sentence of condemnation upon the profane world for 
omissions. Mat. xzv. 45, 46. If there be no heaven for the hypocrite, 
certainly there is none for the profane person. He goes not so far towards 
heaven as those that come short of it, and therefo^ sure he can never 
reach it. 

8. Formalists are not in the state of salvation; those who are neither 
ignorant nor profane, but have a form of knowledge and godliness without 
iiie power of it, the outward lineaments of righteousness without the life of 
it, and rest in this as an evidence of a saving state ; such as these, if they 
rest there, will never reach heaven, because they go no further than those 
in the text, whom Christ professes shall never come there. Whatever con- 
fidence they have to be saved, and whatever be the grounds of their confi- 
dence, they are never like to enter into the kingdom of Christ, unless they 
advance further. The truth, as I have opened it, discovers both the vanity 
of their confidence and the vanity of those grounds upon which it is raised, 
viz. their own righteousness. 

The Scripture is so clear against ignorance and profaneness, so clear, that 
no unrighteous person shall enter into the kingdom of heaven, that none who 
will open their eyes, or whose consciences are any way awakened, who can 
be satisfied about their eternal state unless they have some righteousness or 
other to rest on. 

Satan, who goes about every way seeking how he may devour souls, by 
stratagem as well as plain force, since men will have a righteoosness, he is 
content, provided they rest in such a one as will not deliver them out of his 
dutches. He can so order the righteousness of men, as it shall be a strong 
hold in their way to keep them out of the kingdom of God, persuading them 
to sit down in such a righteousness for salvation as is not sufficient to save 
them. Thus does he delude formalists. No stronger delusion than this, 
none more subtle, more hard to be discovered ; and yet scarce any more 
common and ordinary. The apostles, especially Paul, bend themselves 
much to the detection of this delusion ; so does Christ : it seems to be his 
design in the words before us. The Jews of old, the professors of Christ in 
all ages, have been apt to split themselves on this rock ; it has slain its 
thousands, yea, its ten thousands. More particularly, there is a threefold 
righteousness, which the more refined sort of men ordinarily rest on, the in- 
sufficiency of which, as to salvation, appears sufficiently from what this text 
has afforded us. 

(1.) A negative righteousness. Many think they are righteous because 
they are not so unrighteous as others, conclude their condition good because 
they are not so bad as other men. They are no atheists, no idolaters, no 
profime swearers, no gross Sabbath-breakers, no murderers, adulterers, ex- 



TBS CONVICTION OW HYPOCBITBS. [MlT. YII. 22, 23. 

tortion^rs; they blaspheme not God, profane not his name, deny not his 
truths, persecute not his people ; they do no wroDg, oppress or defraud no 
man. There is none can charge them with any such unrighteousness, and 
therefore conclude they are righteous. Not so profane as others, therefore 
holy; not so worldly as others, and therefore fit for heaven; no open 
workers of iniquity, and therefore servants of righteousness; they have 
escaped the pollutions of the world, and therefore shall escape hell; aa 
though hell were only provided for gross wickedness, as though it were a 
place for none but publicans and harlots. This is the reed upon which 
some men rest, as though it were strong enough to uphold their souls firom 
falling into hell ; but, alas ! it is a broken reed, those that lean on it vriU 
find it so. It will break under you, and let you sink as low into hell as the 
Pharisees and hypocrites; for indeed this is no other righteousness but that 
of the Pharisees ; nay, it is not so much as a gross hypocrite may arrive at. 
The Pharisee in the parable, against whom Christ passeth sentence, had this, 
and more, Luke xviii. 11, 14. 

(2.) A moral righteousness. Some, because they are not only free from 
gross vices, but adorned with moral virtues, conclude their condition safe 
and good, and their hopes of heaven well grounded, because they are chaste 
and continent, temperate in the use of outward comforts, just in their deal- 
ings, candid and ingenuous in their deportment, contented with their con- 
dition in the world, and hberal to those that are in want, free for good uses, 
compassionate to the afflicted, patient in bearing wrongs, &o., make these 
the ground of their confidence that Christ will admit them into heaven. 
But those that build on these, build on the sand, for here is no more than 
may be found in heathens ; and therefore such who go no further, have no 
better grounds for their hopes of heaven than those whom the apostle leavra 
hopeless, Eph. ii. 11, 12. These in the text went far beyond such, and yet 
Christ professes they shall never reach heaven. 

(8.) A religious righteousness, consisting in the performance of holy duties, 
in public, in private, in secret. They are diligent in hearing the word, in 
season and out of season, frequent in meditation, much in prayer and fiist- 
inff, careful to read and study the Scripture, forward to discourse of the 
things of God. Many make tiiese their refuge, and think herein to seeore 
themselves, conclude they are safe as to their eternal condition; whereas in- 
deed this is but a refuge of lies. Many may shroud themselves herein who 
shall never take sanctuary in heaven ; for this is no more than the righteous- 
ness of the Pharisees, who were strict in observing the Sabbath, &c.; and 
Christ declares that to be insufficient, Mat. v. 20. 

Examine your state, inquire what are your hopes, and what are the 
grounds of them. If you have no better foundation for them than such a 
righteousness, you may read your condition in the latter end of this chapter : 
ver. 26, 27, ' He that heareth these sayings of mine, and doth them not, 
shall be likened unto a foolish man, which built his house upon the sand : 
and the rain descended, and the floods came, and the winds blew, and best 
upon that house ; and it fell, and great was the fisJl of it.' 

Use 2. Instruction to the people of God. This teaches you care, eaution. 
If a hypocrite may go so &r, you that dread the state and the reward of 
hypocrites, be careful to go further. 

Be careful so to walk and act as if you cannot have the testimony of men, 
yet you may have the testimony of God and of your own conseienoee, that 
you do really exceed and outstrip formalists. This concerns you aa much 
as your assurance of heaven comes to. If you come short of Uiem, nay, if 
ye be but near them, 'f you do not leave them out of sight, Satan wUl be apt 



Mat, Vn. 22, 28.] thb gonviotion of hypoobitbs. 297 

to soggest that yon are no better than they, and bo shall fare no better at the 
last day. And how oft has this snggestion prevailed with sincere souls ? 
To prevent this, 

1. Be diligent. Shake off a slothful, lukewarm temper; that is very like 
the hypocrite's habit. Content not yourselves with a lazy profession. You 
that Uve the life of God, be not satisfied to live at such a cheap and easy 
rate of duty to him ; decline not those duties that are painful, chargeable, 
or hazardous. It is a diligent hand that makes rich, that brings riches of 
assurance, such riches as Satan cannot easily cheat you of, by charging you 
as hypocrites. Diligence is the spiritual part of duty, is an attainment that 
a hypocrite cannot reach. If yon would make sure work, yon must give all 
diligence, 2 Peter i. 10. If ye do this, though you may be shaken with 
such a temptation, yet you shall not fall, ver. 11, — ' abundant entrance.* — 
Laziness and slothfdness in the ways of God, will leave you so near the 
hypocrite's quarters as you may be taken to serve under the same com- 
mander. Frame not to yourselves a religion made up of ease and indul- 
gence. * Strive to enter in at the strait gate ; ' hypocrites may seek to enter, 
but you must strive. A hypocrite may have some diligence, you must give 
all diligence. He will walk a great way, you must run if you would outstrip 
him. He will seek the kingdom, &c. ; you must seek ii first and most, be- 
fore all, above all, more than dl. He may skirmish with his lusts, you 
mast beat them down, subdue them, crucify them. He may put forth his 
hand to the kingdom of God, you must offer a holy violence to it, and take 
it by force. Be diligent in spiritual duties, especially the spiritual part of 
them : that is the way to leave a hypocrite behind you. 

2. Content not yourselves with a small, a weak measure of grace. Small 
things are not easily discerned, and what yon cannot easily discern, you will 
hardly be able to distinguish. It is no easy matter to distinguish hypocrisy 
in its height and elevation, from grace at its lowest ebb. Biches of grace 
occasions riches of assurance. G^iere is but little difference as to their 
estates betwixt a poor man and a bankrupt. Grace, when it is weak and 
low, does but ordinarily afford weak and low assurance. Assurance is from 
the testimony of the Spirit; now the Spirit witnesses, together with our 
spirit, and our spirits give testimony, according to the measure, workings, 
and evidence of our graces. If it be weak and low, assurance is weak and 
low, and so more easily dashed out of countenance by the specious flourishes 
of a formalist. A hypocrite will not mind growth in grace ; indeed, it is to 
no purpose to bestow culture, or water that which is not planted. 

8. Keep grace in exercise ; it is best discerned when it is in motion. \iew 
the outside of two watches, and how will you know whether of them wants a 
spring, if neither of them be in motion ? Exercise of gifts may gain you 
credit, bat it is exercise of grace that alone will gain you comfort in refer- 
ence to your sincerity. A hypocrite will be much in exercise of gifts, but as 
to the exercise of grace he b at a loss ; and where he is at a loss, there must 
you find sincerity. 

4. Take heed of concluding your sincerity firom insufficient grounds, upon 
anything that may be found in a hypocrite. 

(1.) You must not ground it on extraordinary acts, visions, or revelations, 
or miracles, or raptures. If you had dreams, visions ; if you had the Spirit 
of prophecy ; if you could speak with the toDgue of men or angels ; if you 
could cast out devils or remove mountains, these would not aigue a saving 
state; these are but common dispensations, vouchsafed sometimes to 
heathens, sometimes to hypocrites. 
(2.) Nor upon any outward act, how glorious, how heroical soever. There 



298 THE CONVICTION OP HYPOCRITES. [MaT. VII. 22, 23. 

is not any outward act that can be performed by a godly man bat a hypocrite 
may do it ; no outward aot of obedience, how eminent soeyer, ordinary or 
extraordinary, bat a formalist may come ap to it. Even that renowned 
obedience of Abraham, in attempting to sacrifice his only son, was not only 
attempted, bat acted by his posterity, when they were d^nerated into 
idolaters. A slave may do as much outward service for his master as a child 
for his father, sometimes more, as having more strength for servile work. 
It is true, there is a vast di£fereuce as to the affection with which, and the 
end for which, these two work, but this is inward, and so invisible. No dif- 
ference in the outward work, which is visible, but that which is to the child's 
disadvantage, who may want ability to do as much, though he have a mind 
to do more. 

(8.) Nor upon every inward act, though holy and spiritual. There may 
be holy motions in an unholy heart. The faculties wherein saving grace 
acts are the understanding and the will. The memory and conscience are 
but the same understanding under distinct notions, and the affections are 
but the motions of the will. Holiness acting in the understanding can hardly 
be distinguished from what is to be found in the minds of hypocrites, except 
by the influence which such intellectual actings have upon the vnll. In the 
\nll, then, we must chiefly look for a distinction. And the two prime acts of 
the will afford two characters which are never found imprinted on a hypo- 
crite, the veUe, or election of the will, as it respects God, the greatest good; 
the nolle, or aversation of the will, as it respects sin, the greatest evil. 

[l.J The will, savingly sanctified, gives God the pre-eminence, makes 
ease, credit, pleasures, profits, honours, relations, enjoyments, hopes, and 
all, stoop to him. 

[2.] It hates every evil way. 

Where these are found in truth, the condition is saving, and the pezson 
will be owned by Christ, when he professes to others, ' I know je not.* 



SOUL IDOLATRY EXCLUDES MEN OUT OF 

HEAVEN. 



For this ye know, thai no whoremonger^ nor unclean person, nor covetous man, 
who is an idolater, hath any inheritance in the kingdom of Christ and of 
Qod.—Evn. V. 6. 

Thb apostle, m the former chapter, and the heginning of this, we find 
exhorting the Ephesians to holy walking. He proceeds herein positively, 
Ter. 1, 2. The argnment is, 'Hereby ye shall be followers of God.' Ye 
are his children, dear to him npon many acconnts ; and it becomes children 
to follow, to imitate their &ther ; to follow him, though it be not passibus 
aquis ; to follow him at a distance, though ye cannot come np to him : 
Ter. 2, * Walk in love.' The argument drawn from the love of Christ, the 
most forcible argument to a member of Christ : ' The love of Christ should 
constain,' &c. It answers all objections. How? Love those that hate, revile, 
disparage, &c. Christ died for enemies. Walk in love, Christ died in love. 
To die is more than to walk. 

2. Negatively : ver. 8, the argument, < It becometh saints.' Those that 
are separated to God as his in peculiar, should be so far separated from 
these pollutions as they should not name them, but as they name that which 
is shameful and abominable. They should be so far from committing them, 
as they should not mention them without detestation. 

Yer. 4. He extends it not only to their actions, but to their words ; not 
only worldly, filthy, blasphemous talking should be avoided, but < foolish 
talking, that discourse which is vain, idle, unedifying ; not only that which 
is foolish, but that which is counted witfy. Scurrilous, abusive wit is not 
convenient for saints. He uses that very word, t ur^atnX/a, by which Aristotle 
expresses one of his moral virtues. By which we may perceive the dimness 
of the light of nature in those who saw clearest. Those that have no better 
guide may mistake a vice for a virtue. 

He adds the reason, ver. 5 ; argues a concessis, * This ye know ; ' a 
covetous man, and the like may be understood of the rest, is an idolater, and 
no idolater hath any inheritance, &c. 

Not only the covetous, but the unclean, are idolaters; for the apostle, who 
here makes covetousness to be idolatry, counts voluptuous persons idolaters 
also, where he speaks of some who make their beUy their God, Philip, iii. 



800 BOUL IDOLATBT BZOLTTDBS [EfH. Y. 6. 

Indeed, every reigning lust is an idol, and eveiy person in whom it reigns is 
an idolater. ' The last of the flesh, the last of the eye, and the pride of 
life,* t. e. pleasures, and riches, and honours, are the carnal man's trinity, 
the three great idols of worldly men, to which they prostrate their sonls ; and 
giving that to them which is due only to God, they hereby become gailty of 
idolatry, according to that remarkable speech of Cyprian, (Smn. dejejun. et 
tent.) DiaboU in regno genufleooo ooncupi8centi€B sua idoltmi quisqus ooUt^ In 
Satan's kingdom, every one bowing himself to his last worships it as an 
idol. That this may be more evident, that eovetonsness, nncleaness, and 
other lasts are idolatry, let as consider what it is, and the several kinds of 
it. Idolatry is no Xar^tui/v rji* xr/M/ ^a^ rh xrhavra^ Bom. i. 25, to give 
that honoor and worship to the creatare which is due only to God. Or as 
Nazianzen, Orat. 88, fttird^issg r^g ^p6Muv^n»g Avo roS wsmujxorof m ra 
XTiSfidra, to transfer that respect which is dae only to God, from him to the 
creatare. There is some honoor, some worship, which is proper to God 
alone, Isa. xlii. 8, Mat. iv. 10, Isa, xlv. 28. Now when this worship is made 
common, communicated to other things, whatever they are, we hereby make 
them idols, and commit idolatry. Now this worship due to God only is not 
only given by heathens to their false gods, and by papists to angels, saints, 
images, &c., but also by carnal men to their lusts. For there is a twofold 
worship (as all agree) due only to God, internal and external. 

1. External, which consists in acts and gestures of the body. When a 
man bows to, or prostrates himself before, a thing, this is the worship of the 
body ; and when these gestures of bowing, prostration are used, not oat of a 
civil, but a religious respect, with an intention to testify divine honour, then 
it is worship due only to God. 

2. Internal, which consists in the acts of the soul and actions answerable 
thereto. When the mind is most taken up with an object, and the heart 
and affections most set upon it, this is soul worship, and this is due only to 
God. For he being the chief good, and the last end of intelligent creatures, 
it is his due, proper to him abne, to be most minded and most affected ; it 
is the honour due only to the Lord to have the first, the highest place, both 
in our minds and hearts and endeavours. 

Now according to this distinction of worship there are two sorts of 
idolatry, 

1. Open, outward idolatry, when men, out of a religions respect, bow to 
or prostrate themselves before anything besides God. This is the idolatry 
of the heathens, and part of the idolatry of papists. 

2. Secret and soul idolatry, when the mind and heart is set upon anything 
more than God ; when anything is more valaed, more intended ; anything 
more trusted, more loved, or our endeavours more for any other thing than 
God. Then is that soul worship, which is due only to God (and that which 
he most respects and calls for) given to other things besides him. And this 
is as true, as heinous idolatry^ as the former, though not so open, disoemible) 
nor so much observed. 

And it is this secret, this soul idolatry which the apostle intends, whan be 
calls voluptuous men idolaters, Philip. iiL ; and when he calls covetousnesi 
idolatry. Col. iii. 5 ; and when he styles unclean, covetous peracms idolaters 
in the text. Hence, 

Obi. Secret idolaters shall have no inheritance in the kingdom of God. 
Soul idolatry will exclude men out of heaven as well as open idolatry. He 
that serves his lusts is as unoapable of heaven as ha that serves, worships 
idols of wood or stone. 

Before we come to confirm and apply this truth, it will be requisite to 



£PH. Y. 5.J KEN OUT OF BXAYEN. 801 

make a more dear discovery of this secret idolairj, the most that are guilty 
of it not taking notice of their gailt, hecaose they account nothing idolatry 
bat what is openly and outwardly so. In order thereunto, observe, there 
are thirteen acts of soul worship; and to give any one of them to anything 
besides the God of heaven is plain idolatry, and those idolaters that so 
give it. 

1. EiUem. That which we most highly value we make our God. For 
estimation is an act of soul worship. CuUus et veneratio denotant prtBcipue 
intemam rei excellentis €B$li$nation€m^ worship is the mind's esteem of a thing 
as most excellent. Now the Lord challenges the highest esteem, as an act 
of honour and worship due only to himself. Therefore to have an high 
esteem of other things, when we have low thoughts of God, is idolatry. To 
have an high opinion of ourselves, of our parts and accomplishments, of our 
relations and enjoyments, of riches and honours, or those that are rich and 
honourable, or anything of like nature, when we have low apprehensions of 
God, is to advance these things into the place of God ; to make them idols, and 
give them that honour and worship which is due only to the divine Majesty. 
What we most esteem we make our god ; if other things are of higher 
esteem, ye are idolaters, Job xxi. 14. 

2. Mindfulneu. That which we are most mindful of we make our God. 
To be most remembered, to be most minded, is an act of worship which is 
proper to God, and which he requires as due to himself alone, Eccles. xii. 1. 
Other things may be minded ; but if they be more minded than God, it is 
idolatry, the worahip of God is given to the creature. When ye mind your- 
selves, mind your estates and interests, mind your profits or pleasures more 
than God, you set these up as idols in the place of God ; when that time, 
which should be taken up with thoughts of God, is spent in thoughts of 
other things ; when God is not in all your thoughts, or if he sometimes be 
there, yet if other things take place of him in your thoughts ; if when ye 
are called to think of God (as sometimes eveiy day we should do with all 
seriousness), if ordinarily and willingly you make these thoughts of God give 
place to other things, it is idolatry. 

If either you do not think of God, or think otherwise of him than he is : 
think him edl mercy, not minding his justice ; think him all pity and com- 
passion, not minding his purity and holiness ; think of his faithfnbiess in 
performing promises, not at all minding his truth in execution of threaten- 
ings ; think him all love, not regarding his sovereignty : this is to set up an 
idol mstead of God. Thinking otherwise of God than he has revealed him- 
self, or minding other things as much or more than God, is idolatry. 

8. Intention. That which we most intend we make our god ; for to be 
most intended is an act of worship due only to the true God ; for he being 
the chief good must be the last end. Now the last end must be our chief 
aim, i. e. it must be intended and aimed at for itself; and all other things 
must be aimed at for its sake, in a reference, in a subserviency to it. 

Now, when we make other things our chief aim, or main design, we set 
them up in the stead of God, and make them idols ; when our chief design 
is to be rich, or great, or safe, or famous, or powerfdl ; when our great aim 
is our own ease, or pleasure, or credit, or profit and advantage ; when we 
aim at, or intend any [thing] more, or anything so much, as the glorifying and 
enjoying of God : this is soul idolatiy. And oh, if men would impartially 
search Uieir hearts, and examine their intentions, how much idolatry might 
they discover, which is not now taken notice of I 

4. BeaolutUm. What we are most resolved for we worship as God. 
Besolvedness foat God, above all things, is an act of worship which he chal- 



802 80UL ZDOLATBT XZOL17DB8 [EPH. Y. 6. 

lenges as dae to^imself alone. To commmuoate it io other things, is to give 
the worship of God nnto them, and so to make them gods. When we are 
fully resolved for other things, for oar lasts, homoors, oatward advantages, 
and bat faintly resolved for God, his ways, honour, serviee ; 

When we resolve absolately for other things without limitation or restrie- 
tion, and bat conditionally for God, upon snch and such terms ; io serve 
him, so as ye may serve yourselves too ; to seek him so as to ei^joy your 
lusts with lum ; 

When resolve presently for other things, but refer our resolves for God to 
the future ; let me get enough of the world, of my pleasure, of my lusts, 
now ; I will think of God hereafter, in old age, in sickness, on a death-bed : 
these are idolatrous resolutions ; God is thrust down, the ereatures and your 
lusts advanced into the place of CK>d ; and that honour which is due only to 
him you give unto them. This is unquestionable idolatry. 

5. Love. That which we must love we worship as our God ; for love is 
an act of soul-worship, idem est, wff>gxvn7i/ xdu f i>jJir. To love and to adore 
are sometimes both one. Quod qtU$ amatf id etiam adaratf that which one 
loves he worships. This is undoubtedly trae, if we intend hereby that love 
which is superlative and transcendent ; for to be loved above ail things is an 
act of honour, worship, which the Lord challenges as his due in peculiar, 
Deut. vi. 5. In this the Lord Christ comprised all that worship which is 
required of man, Mat. zxii. 87. Other thixigs may be loved, but he will be 
loved above all other things. He is to be loved transcendently, absolutely, 
and for himself; all other things are to be loved in him and for him. He 
looks upon us as not worshipping him at all, not taking him for a God, when 
we love other things more, or as much as himself, 1 John ii. 15. Those that 
are f /Xiidovoi /AaXKo* n ^iXotfioi, * lovers of pleasures,' 2 Tim. iii. 4, they 
make their pleasures, their f^bellies, their god, Philip, iii. 19; those that 
love their riches, the things of the world, more than, or equally with, GM, 
they make these their gods, worship a golden calf: this is the idol in the 
text. Those that love their relations, &c.. Mat. z. 87, Luke xiv. 26, those 
that love themselves more than God, idolise themselves. Love, whenever 
it is inordinate, it is an idolatrous affection. 

6. Trust. That which we most trust we make our god ; for eonfidence 
and dependence is an act of worship which the Lord calls for as due only to 
himself. And what act of worship is there which the Lord more requires, 
than this soul-dependence upon him alone? Prov. iii. 5, * With dl thy 
heart.' He will have no place there left for confidence in anything else ; 
therefore, it is idolatry to trust in ourselves, to rely upon our own ^nisdom, 
judgments, parts, accomplishments ; the Lord forbids it, Prov. iii. 5. 

To trust in means or instruments. The church disclaims this, Ps. zx. 7 ; 
as also Ps. zliv. 6, ^ I will not trust in my bow.' Asa is branded for 
dependence on physicians, 2 Ghron. zvi. 12. 

To trust in wealth or riches. Job disclaims this, and reckons it amongst 
those idolatrous acts that were punishable by the judge, Job zzxi. 24. David 
joins this and the disclaiming of God together, Ps. Ui. 7 ; and our apostle, 
who calls covetousness idolatry, dissuades from this confidence in riches, as 
inconsistent with confidence in God, 1 Tim. vi. 17. 

To trust in friends, though many and mighty, Jer. zvii. 6. He fixes a 
curse upon this, as being a departing from, "a renouncing of, God; an 
advancing of that we trust in to Uie room of God, Ps. cxlvi. 8. These are 
such idols, when trusted, as those who have eyes, Ac. ; hence, Ps. cxviii. 
8, 9, * Better to trust,' &o. As in the mighty, so in the many, Hos. z. 18. 
Idols are called lies in Scripture ; such are these, &c., Isa. zxxi. 11. The 



£PH« y. 5.] MSN OUT OF HSATKN. 808 

Idobtry of this confidence is ezpressed, in that the troe God is laid aside. 
Trust in the creature is always idolatrous. 

7. Fear. That which we most fear we worship as oar god ; for fear is 
an act of worship, est adoratio qua timarem signijfieat (Thnrasas Nicen. 2). 
He that does fear, does worship that which is feared, which is nnqaestion- 
able when his fear is transcendent. The whole worship of God is freqnently 
in Seriptore expressed by this one word fear. Mat. iv. 10, and Dent. vi. 13; 
and the Lord challenges this worship, this fear, as due to him alone, Isa. 
li. 12, 19. That is our god which is our fear and dread, Luke xii. 4, 5. 
If you fear others more than him, you give that worship to them which is 
due only to God ; and this is plain idolatry ; hence the fearful are reckoned 
amongst idolaters, and the same sentence denounced against them as against 
idolatry, in the text, Rev. xxi. 8. Those, therefore, who fear other things 
more than God ; who are more afraid to offend men than to displease God ; 
who fear more to lose any outward enjoyment, than to lose the Dftvour of 
God ; who fear outward sufferings more than God's displeasure; who had 
rather sin than suffer ; more afraid of troubles in the world, than of losing 
peace with God ; those whom the sight of man will more restrain from sin 
than the all-seeing eye of God ; who will venture to make more bold with 
Ood than men, and stand in more awe of others than God : they stand guilty 
of idolatry, that which is here threatened. 

8. Hope, That which we make our hope we worship as God ; for hope 
is an act of worship ; qui eperat^ adorat^ that which we make our hope we 
worship, and worship is due only to God. It is his prerogative to be the 
hope of his people, Jer. xvii. 18, Bom. xv. 18. When we make other things 
our hope, we give them the honour due only to God ; it is a forsaking of 
the Lord the fountain, and advancing of broken cisterns into his place, 
hereby worshipping them as God only should be worshipped. Thus do the 
papists openly, when they call the virgin mother, the wooden cross, and 
saints departed, their hope ; and thus do others amongst us, who make their 
prayers, their sorrow for sin, their works of charity, or any acts of religion 
or righteousness, their hope; when men expect hereby to satisfy justice, to 
pacify God's displeasure, to procure heaven. Nothing can effect this, but 
that which is infinite, the righteousness of God ; and this we having oiUy in 
and from Christ, he is therefore called our hope, 1 Tim. i. 1 ; ' our hope of 
glory,' Col. i. 27. Those that make their own Righteousness the foundation 
of their hope, they exalt it into the place of Christ, and honour it as God ; 
and to honour anything as God, is evident idolatry. 

And so it is, not only in expectation of eternal glory, but outward happi- 
ness. When our principal,hope is in fiiends, riches, &c., it is idolatry ; for 
this is to worship them instead of God. And Job ranks it with that gross 
idolatry of worshipping the sun or moon. Job xxxi. 24, 29. 

9. Denre, That which we most desire we worship as our god'; for that 
which is chiefly desired, is the chief good in his account who so desires it ; 
and what he counts his chief good, that he makes his god. Desire is an 
act of worship ; Est adoratio qua desiderium signidcat, that we most adore 
which we most desire; and to be most desired is that worship, that honour, 
which is due only to God. To desire anything more, or so much as the 
enjoyment of God, is to idolise it, to prostrate the heart to it, and worship 
it as God only should be worshipped. He only should be that one thing 
desirableto us above all things, as to David, Ps. xxvii. 4. Those that desire 
com, and wine, and oil, more than the light of God's countenance, the favour 
of great men more than the sense of God's love, and to live in mirth and 
jollity* in abundance of worldly enjoymentsy rather than holily in spiritual 



804 SOUL mouiTBT BxoLums [Efil Y. 5. 

communion with God ; to be rich in the world, rather than to be rich towards 
God ; those that desire anything in heayen or earth, as much or more than 
they desire God, are idolaters, such as the apostle threatens. 

10. Delight. That which we most delight and rejoice in, that we wor- 
ship as God ; for transcendent delight is an act of worship due only to God ; 
and this affection, in its height and elevation, is called glorying. That 
which b our delight above all things we ^loiy in it ; and tlus is the prero- 
gative which the Lord challenges, 1 Cor. i. 81, Jer. iz. 28, 24. To rejoice 
more in our wisdom, strength, riches, than in the Lord, is to idolize them. 
To take more delight in relations, wife, or children, in outward comforts and 
accommodations, Uian in God, is to worship them, as we ought only to wor- 
ship God. To take more pleasure in any way of sin, uncleanness, intempe- 
rance, earthly employments, than in the holy ways of God, than in those 
spiritual and heavenly services wherein we may enjoy God, is idolatry. Thus 
those who take most pleasure in drinking or eatmg, make their bellies their 
god ; and those who most delight in fulfilling their lusts, be it a worldly, or 
an unclean, or a revengeful lust, they exalt their lusts above the Grod of 
heaven, and worship them ; and this is a more heinous idolatry than to fidl 
down and worship Uie sun or moon, angels or saints, because these are more 
worthy of honour than base lusts ; nay, it is worse than to worship the 
devil, since Satan himself, being a creature, is not so vile as the lusts of 
men. And yet this is the common sin of unregenerate men, and the whole 
world of them lies in this idolatry, worshipping not only the creature, but 
their base lusts, before the Gk>d of glory. 

11. Zeal. That for which we are more zealous we worship as god ; for 
such a zeal is an act of worship due only to God ; therefore it is idolatrous 
to be more zealous for our own things than for the things of God ; to be 
eager in our own cause, and careless in the cause of God ; to be more vehe- 
ment for our own credit, interests, advantages, than for the truths, ways, 
honour of God ; to be fervent in spirit, in following our own business, pro- 
moting our designs, but lukewarm and indifferent in the service of God ; to 
count it intolerable for ourselves to be reproached, slandered, reviled, but 
manifest no indignation when God is dishonoured, his name. Sabbaths, wor- 
ship, profEmed ; his truths, ways, people, reviled. This is idolatrous ; for 
it shews something is dearer to us than God ; and whatever that be, it is an 
idol ; and thy zeal for it is thy worshipping of it, even with that worship 
which is due only to God. 

12. OrcUitude. That to which we are most grateful, that we worship as 
God ; for gratitude is an act of worship, est adoratio qum gratiam notat. We 
worship that to which we are most thankful. We may be thankful to men, 
we may acknowledge the helplessness of means and instruments ; but if we 
rest here, and rise not higher in our thanks and acknowledgments; if the Lord 
be not remembered as him, without whom all these are nothing : it is idolatry. 
For this the Lord menaces those idolaters, Hosea ii. 5, 8. Thus when we 
ascribe our plenty, riches, to our care, industry ; our success to our pru- 
dence, diligence ; our deliverances to friends, means, instruments, without 
looking higher, or not so much to God as unto these, we idolize them, sacri- 
fice to them, as the prophet expresses it, Hab. i. 16. To ascribe that which 
comes from God unto the creatures, is to set them in the place of God, and 
so to worship them. 

Thus you see wherein this secret idolatry consists, and how many ways 
we may be guilty of it Many more might be found out, but I shall but add 
this one. Then we are guilty of this idolatry, 

18. When our care and industry is more for other things than for God. 



Era. Y. 6.] icBN OUT of hkavek. 805 

No man can serve two masters. We cannot senre God and mammon, God and 
our lasts too, becaose this service of oaraelves, of tbe world, takes up that care, 
that mdnstij^ those endeavours, which the Lord most have of necessity, if we 
will serve him as God ; and when these are laid out upon the world and 
oar lasts, we serve them as the Lord ought to be served, and so make them 
oor gods. When yon are more careful and industrious to please men, or your- 
selves, than to please God ; to provide for yourselves and posterity, than to 
he serviceable unto God ; nK)re careful what you shall eat, drink, or where- 
with be clothed, than haw you may honour and e^joy God ; to make provi- 
sion for the flesh, to fulfil the lusts thereof, than how to fulfil the will of 
God ; more industrious to promote your own interests, than the designs of 
God ; to be rich, or great, or respected amongst men, than that God may 
be honoured and advanced in the world ; more careful how to get the things 
of tbe world, than how to employ them for God ; rise early, go to bed late, 
eat tbe bread of carefulness, that your outward estate may prosper, while 
the cause, and ways, and interests of Christ have few or none of your endea- 
voors, this is to idolize the world, yourselves, your lusts, your relations, 
while the God of heaven is neglected, and tho worship and service due onto 
him alone is hereby idolatrously given to other things* 

Argument 1. Such idolaters are not in covenant with God» It is the cove- 
nant of grace alone which gives right and title to the kmgdom. Those that 
are not in covenant, have no title to Heaven ;. and those that have no right 
nor title to it, shall have no inhecitance in it. They ace not in covenant ; 
for the very first article of the covenant is, that we take the Lord for our 
God, and that we have no other gods but him.. But idolaters have many 
other gods. Their hearts never subscribed the covenant of grace ; they are 
in league with other gods, with the world, the flesh, their lusts. No entering 
into covenant but by renouncing of these. Till then,, ye are in covenant with 
hell and death ; no title to the inheritance, .no hopes of it.. 

2. Such idolaters are not yet born again, are not yet converted ; and with- 
oot the new birth,, no inheritance in the kingdom ; those only are heirs of 
this kingdom^ who aro bom of God, who are bom again. The Lord Christ 
affirms this twice together, to make it sure, and affirms it with. a double asse- 
veration, John iii. 8, 5. No receiving this inheritance till conversion, till 
tamed from darkness, from the power of Satan, who engages^ his power 
to continue sinners in the service of other gods, Acts xzvi. 18*, No entering 
the kingdom except ye be converted. Mat. xviii. 8. Now conversion is, tbe 
apostle tells us, 1 llies. i. 9, a ' turning from idols ;* not only from those 
with which men commit open, but secret idolatry. Till the heart be turned 
from idols, till this secret idolatry be renounced, there is no conversion ; and 
without this no salvation, no inheritance in the kingdom of God, &c. 

Use 1. Information. This shews us the misery of a great part of the 
world ; nay, of the greatest part of Christians ; nay, of many of them who 
have escaped the gross idolatry of pagans, ox apostate Christians. Not only 
open, but secret idolatry, excludes from any inheritance in the kingdom of 
heaven ; and this secret idolatry is so common^ as the disciples' question 
will not be unseasonable. Alas! ^ Then who shall be saved?* Where is 
that heart in which some idol is not secretly advanced ? Where is that soul 
that does not bow down to some lust or vanity ? Where is that man that 
does not give that soul-worship to the creature which is due untq the Crea* 
tor ? Some there are, indeed, though few, that are not defiled with this 
idolatry ; but they are none of this number who are yet in the state of nature. 
Every natural man, let his enjoyments, privileges, accomplishments, be what 
vojL. n. u 



806 80UL XDOLATBT SXaLUDSS [EfB. Y. 5. 

they will, is an idolater. He that ie not oonverted, ehanged» born agun ; 
he that lives in any known sin, be it oncleanness, or coTetoosness, or pride, 
besides the yisible guilt of these gross sins, he is a secret idolater ; and no 
idolater shall have any inheritance in the kingdom of God. 

Quest. Whether may the regenerate be guilty of this secret idolatry? 
Whether may those who are truly sanctified give this soul-worship to other 
things, which is due only to God ? It seems difficult to determine thb 
either way, the reasons being weighty for both, affinnatiTe and n^^tire ; for, 

If it be denied, what shidl we say to those many instances which Scrip- 
ture affords, whereby it is too evident that the people of God may UJl into 
incest, drunkenness, murder, adultery, denying of Christ, nay, idohArj 
itself? Solomon is a sad example hereof, yet he a chosen vessel. The 
name Jedidiah^ given him by the Lord, tells us he was beloved of €k>d ; yet 
he, 1 Kings li. 7, 8, &c. 

But if it be granted on the other side, other difficulties occur ; for how 
can this be consistent with the state of grace, since the sincerity of that 
state consists in this very point, that the interest of God be advanced in the 
soul above all other interests ? Besides, this is a plain breach of the contract 
with Christ, for secret idolatry is spiritual adultery. It passes under ths 
name ordinarily in Scripture. Other fulings a husband may endure in his 
wife ; but such unfuthfolness tends to dissolve the conjugal covenant. And 
this in the text is not the least difficulty : for how can they retain a title to 
the inheritance under this guilt, since the apostle is peremptory, such ahall 
not inherit the kingdom ? Ac. 

AnB. Take the resolution of this difficulty in these three conclusions : 

1. There is an aptnestf and propenseness, in those that are sanctified, to 
this idolatry as to other sins. Man's corrupt nature is the nursery, ^ 
seed-plot of every sin, and this amongst the rest. The fruit of our first sm 
in Adam is the corruption of our natures, which consists in a proneness, a 
disposedness, to all abominations, idolatry not excepted. Grace being im- 
perfect in this life, does but correct this corruption in part, it does not extin- 
guish it ; it weakens this disposition to idolatry, it does not abolish it 
Those natures that are most sanctified on earth are still a seminary of sin ; 
there is in them the roots, the seeds of atheism, blasphemy, murder, adul- 
tery, apostasy, and idolatry. Though the virtue of these roots of bitterness 
be weakened by renewing grace, yet it is not quite lost ; the old man abides 
in those that are most renewed, and it is fhmished with all its memben; 
though they may be weakened, maimed, mortified, yet not one of them is 
quite perished. And what these members are, the apostie gives us la 
account, and reckons this Yery idolatry amongst the rest. Col. iii. 5. He 
writes to those that were sanctified, and yet he speaks of this and the rest 
as their members : ' Mortify your,' Ac. This is a member of iiie body of 
death, which has place in the most sanctified heart on earth ; thon^ it ba 
mortified in them, yet is not annihilated. This disposedness to idolatry r^ 
mains more or less in the best, while the body of death remains ; and tiiis 
we part not with till the soul part fit»m the body. 

This is idolatry in semine, in the seed and root of it,*ttie prcmeness of 
our depraved natures to it. We may call it virtual idolatry ; and of this 
the regenerate are guilty, and will have cause, while they live, to bewail 
their guilt. 

2. They may be guilty of idolatrous acts and motions. This proneDess 
and disposedness to idolatrf may eomeinto act ; this root of bitteniass mar 
sprout and bud ; this seed of idolatry in their natures may firnetify, and 
bring forth too muoh of this cursed firuit ; this member of the body of death 



Epb. T. 5.] iixN OUT or bxaybn. 807 

mftj act and move. The old man is not dead in those thai are sanetified, 
thoa^ it be dying, and while it is alive, it will move, it will be in action 
more or less, some time or other. And tiiat the saints may be goilty herein, 
the reason is here evident. The apostle oalls eovetonsness idolai^ here ; 
and volnptoonsness idohUiy, Philip, iii ; so far therefore as 4my be gnilty of 
eovetonsness, fte., so far they may be tainted with idolatry. But the re- 
generate may be gnilty of eovetonsness, not only in respect of proneness and 
disposednees to i^ bnt actaally; chargeable with covetous acts and motions, 
and therefore with idolatrous acts and motions. 

And if in this particular, so in the rest formerly specified ; for wherein 
does the idolatry of eovetonsness consist, but in this ? That it is an inordi- 
nate, an immoderate love of riches. Now if love in the renewed may be 
inordinate, so may other affections, desire, delight, zeal, fear, sorrow; 
there is like reason for alL And if there may be inordinaoy in these 
motions of the wiU, there may be the like in the acts of the mind. And 
therefore the regenerate may be guilty of idohUrous acts and motions, both 
in mind and heart. 

8. They are not guilty of habitual idolatry, as unrenewed men are. The 
Lord has the habitual pre-eminence in their hearts, when other interests are 
actually advanced, as a king may keep his throne, when rebels may prevail 
in part of his dominions. 

They are not habitual idolaters. Theyyieldnot [to] these idolatrous motions 
knowingly, willin^y, constantly, as others do ; they are not tolerated, allowed ; 
they are not unresisted, unlamented ; they o£fer not themselves thereto, but 
are surprised by them ; they are against the constant bent of their hearts, 
against purposes and resolutions, against prayers and endeavours. 

When they discover these motions, they are astonished at them. They 
loathe and aUior, they judge and condemn themselves for them ; they bewail 
and lament them, they are their grief and soul affliction ; they fly to the 
blood of Christ for pardon, to the power of Ohrist for strength against them, 
and are diligent in the use of mortifying duties to get them subdued ; they 
cry to the Lord with strong cries, as the ravished virgin was to cry out, to 
shew it is not by consent, but violence, that these prevail. There is a 
resistance, not only firom conscience, but the will, even when it too for 
consents. 

So that these inordinate motions, though idolatrous, are not the idolatry 
of natural unrenewed men ; it is not reigning habitual idolatry. And so 
the difficulties objected are overcome ; for it is this reigning habitual idolatry 
(not thai which is virtual, not that which consists in some inordinate acts 
and motions resisted, bewailed, pardoned) which is inconsistent with sin- 
eerity of grace, which is that spiritual whoredom with which a covenant 
with Christ cannot consist, which excludes from the inheritance of the king- 
dom. Of this the regenerate are not gnilty; with the two former they may 
be tainted. 

the 2. EwaminaiUm. IVy whether you be guilty of this soul idolatry or 
no. Idolatry is (according to its etymon) a worshipping of idols. It speaks 
two things, worship and idols. Therefore, that we may make a full dis- 
eovery of it, let us inquire both after tiie objects and the acts ; search both 
what are those idols that are worshipped, and what are those acts of worship 
thai are given to them. And to stir you up to this examination, let me 
premise ihese two things, the danger and secrecy of this. 

1. The danger. It is a sin will endanger your loss of heaven, make it 
exceeding difficult, or altogether impossible. If one should tell you of some 
misehievons person lurking in your house, with an intent to murder you» or 



808 SOUL XDOLATBT BXGLT7DB8 [£PH. Y. 5. 

set yonr honse on fire, &c. The apostle tells yoa of something more mis- 
chievons ; that which is more dangerous, and nearer to jon ; that which 
will endanger the loss of an inheritance, of a kingdom. 

2. The secreej of it calls for diligent search. Nothing more conunon or 
more concealed. How common is this soul idolatry in the soul of oTenr 
nnsanctified man! Theie are chambers of imagery (to allude to that in the 
prophet, Ezek. viii. 12), idols set np in every room, in every £u:nlty of man's 
sodI, which he worships in the dark, in. secret ; so much in the dark, as 
others cannot see it, himself will not acknowledge it. None more ready to 
disclaim it than those who are most gailty ; take it for a groundless and 
injurious slander if any charge them with idolatry. They acknowledge the 
true God, and have none, worship none but him, whatever pagaxts and 
papists do. This is the confidence of most. They know of bo idols, an 
conscious of no idolatry, whereas in every comer of their hearts there are 
multitudes of idols ; and the most acts of tiieir souls are idolatrous worahip of 
those idols. They are apt to say, as Jacob to Laban of his idols : G-en. zxxi. 82, 
* With whomsoever thou findest these gods, let him not live ; * whereas they 
are hid in every man's tent, covered in the 8tu£f, hid so secretly as an ordi- 
nary search will not discover them, so as to convince the party of his guilt 

Yet, though few will own it, nothing is more common. And therefore it 
is necessary something be spoken in order to conviction, that ignorance may 
not be pretended ; that men may come to the knowledge of tlda ain ; that 
you may see it, be ashamed of it, be humbled for it, see a necessity of Cfaiisi 
his blood to wash away this crimson sin ; or if men will not see, they Biay 
be left without excuse, fiearch : 1« idols ; 2, worahip. 

1. Every man in the state of nature makes an idol of himself; exalts 
himself when he should advance God^ minds himself more than he minds 
God ; aims at himself, whto he should aim at God : rests in himself, whea 
he should depend upon God-; loves himself more than God ; hononra him- 
self more than God ; seeks himself more than God ; would have that 
ascribed to himself, which is to be ascribed only to God ; would have him- 
self eyed, admired, praised more than God. Self-conceit, self-love, eelf- 
seeking, they Are all secret strains of idolatry, and ourselves are natorally 
our own idols. 

Nay, further, he makes every part of himself an idol. 

2. He makes his understanding his God, by preferring his own wiadom 
before the wisdom of God; making his own judgment his guide, and not the 
word of God, which infinite Wisdom has prescribed as our rule smd guide ; 
quarrelling at providence, as though he knew what is more good, mors fit 
for him than God himself ; as though he could dispose things more wisdy 
than infinite wisdom. How ordinary is this, both in respect of public and 
private dispensations 1 If I had had the disposing, the ordering of those 
afiiEurs, of this or that event, li should have been otherwise ordered, it should 
have gone better with the church, with the state, with myself I So relying 
upon his own understanding more ^an the wisdom of God ; depending oo, 
and being more confident of, his own projects and contrivements than on ^ 
providences of God. 

8. He makes his own will his God ; idolises it, by preferring his will 
before the will of God. This ye do when ye will not submit to ^ will of 
God in suffering what he inflicts ; when ye will not obey the wiU of God in 
doing what he commands, in avoiding what he fijrbids. You hereby set 
your wills in the place of God's. To instance: 

It is God's will you should accept Christ upon his own terms. You will 
not ; you break his bands, kc. ; count his burden too heavy^ his yoke not easy. 



Eph. V. 6.] MXN OUT OF HSAVXH. 809 

It is Ood*s win yon shonld live holilj, according to the rnle of the gospel. 
Yoa will not ; yon count it too strict, too precise, brand it, &e. 

It is his will you set np his worship in your flEuaiilies. 

It is his will yon a^oid swearing, Sabbat- breaking, dmnkenness, nnelean- 
ness, break off these sins by repentance. Yon will not. Do ye not evi- 
dently herein prefer yonr wills before the will of God, and thereby idolise 
them ? Here is a doable gnilt in every such sin, indeed in every known 
sin ; here is both disobedience, not doing the will of God, and idolatry, 
preferring yonr own will before his. Bach rebellion is as the sin of witch- 
craft ; such stnbbomness is as iniqnity and idolatry, as Samuel to Saul, 
1 Sam. XV. 28. 

4. He makes his fancy, bis senses his gods ; idolises them in seeking to 
please his fancy, his senses, rather than God. How common is this I 
When that preaching which is most {^easing to God will not please men, but 
that which most gratifies a vain, a wanton fancy ; when men will displease 
God rather than displease their eye, in turning it from ensnaring objects ; 
displease Qod rather than turn away their ear from filthy and unclean dis- 
eonrse ; rather than not gratify a bratish sense, in lascivious gestures and 
wanton dalliance ; rather displease God than put themselves to the trouble 
of making a covenant with their eyes» and keeping a strict watch over their 
senses : hereby yon shew you had rather please your senses than please 
God. And what is this but to advance them into the place of God, and 
idolise them ? 

5. Others make their belly their god. Of this, Philip, iii. 19 ; do more for 
their bellies than they do for God ; care more what they shall eat or drink, 
than how they shall serve or honour God ; aim more at their own ease, and 
the commodities of this present life, than they regard God or the life to 
come ; make it their end rather to provide for this Uian to provide for their 
seals. This is to serve their bellies instead of God. Such idolaters are 
epicures, whose language is. Let us eat and drink, &c. ; life is short, there- 
fore let us be merry while we live. Such idolaters are gluttons and drunk- 
ards. All inordinacy in this kind has a tincture of idolatry. Such idolaters 
are the poorer sort of people, who are inmioderate in caring for the things of 
this life. The apostle thus explains this idolatry, when he adds, ' who mind 
earthly things,' &c. Such idolaters are the richer sort, when they will spend 
more on superfluities than they are willing to lay out for God, grudge to lay 
out so much for the refi^shing the poor members of Christ, maintaining the 
gospel, or other religious uses, as they will ordinarily spend in a feast. 
Hach are those who will offend God rather than not gratify their appetites. 
In a word, such are those who make it the main end of their callings, em- 
ployments, endeavours, to provide for themselves plenty. This is to serve 
their bellies, not Christ, of which the apostle, Bom. vi. 8. And to serve 
this instead of God is to advance it into ihe place of God, to idolize it. 

6. Some make their pleasures their God. Either sensual pleasures, of 
which before, or intellectual pleasures. Whatever the heart immoderately 
delights in, whether objects of sense or objects of the mind, he makes it an 
idol. The apostle prophesies of such idolaters in the text, 2 Tim. iii. 4. 
Thus men offend, not only in unlawful pleasures, but those that are indiffer* 
ent. To instance in recreations ; when men spend that time in recreations 
which should be spent in serving (]k>d, either in duties of general or parti- 
enlar callings, this is to serve themselves more than God, to be lovers of 
pleasure more than lovers of God. 

7. Men make their credit their god, preferring their credit and repute in 
the world before the honour of God. This idolatrous humour was the cause 



810 80m. IDOLATBT SZOLITDBS [EpB. V. 5. 

why the Jews ngeeted the Bon of God, John ▼. 44 ; < They loved thepruBeof 
men,' John zii. 48. This appears, when men wUl not endoxe a r^roof fior 
sin, though it proceed oat of zeal to the glory of God ; when they can heiter 
Midnre to hear and see God contradicted in the liyee imd words of m6Ki,ihin 
to have themselTes crossed or contradicted m a word or deed ; when they 
can more patiently see God dishooonred, than hear themselTes disparaged ; 
when it grieves not men so moch to see Christ nndervaliied, neglected, u 
themselTes slighted and disrespected; his word, ordinances, messengen, 
contemned, despised, as their own parts, judgments, disesteemed cft dispar- 
aged ; can pass hy affironts, in^gnities offisred to God, hut their hearts rise 
against those who diminish their own reputation amongst men. When men 
make it more their aim to he well accounted of, well reported of in the worid, 
than that God be glorified, Christ adyanced, and the gospel adorned, this is 
to prefer their own reputation before God's glory, and to iddise it. Wbeo 
men do their good actions to be seen of men, make a show of more out- 
wardly than there is within, are more zealous, active, enlarged, in the Tiev 
of the world than in secret, when God only sees; this shews they seek 
their own repute more than the honour of God, and so make it their idol, 
advancing it into the place of Qod. 

8. Men make wealth and riches their god, when their hearts and mindi 
are more set upon the things of the world than upon God. Then is thii 
world idolized ; and this the Scripture calls again and again idokfeiy. No- 
thing more evident and common, and yet nothing more diflieult, than (o 
convince men of their guilt herein. But if you will impartially answer thw 
questions, you will see reason to suspect yoorsdves, and cry guilty, and be- 
wail your guilt herein. 

(1.) Do ye not value these things more than the light of Gk)d's cooste- 
nance? 

(2.) Do ye not love them more* than holiness, than spiritual riches, tb* 
riches of Christ ? 

Do ye not desire the increase of them mote than growth in graee? 
Do ye not delight in them more than in conmiunion with God, U- 
lowship wiUi Christ ? 

(6.) Do ye not grieve more for disappointments herein than God's vitb- 
drawings ? 

(6.^ Are ye not more afiected with worldly crosses than soul distempoi* 

(7.) Are ye not more afflicted with wants of these things than qimtoil 
wants? 

(8.) Are ye not more eager in seeking these than following after God? 

(9.) Think ye not earthly enjoyments to be greater security than thepvt 
and precious promises ? 

(10.) Are not the thoughts of them more pleasing, welcome, than tbe 
thoughts of heaven and of Christ ? 

ill.) Do ye not esteem others more for these than for their interest in God ^ 
12.) Are not these your hope and confidence of security against an evil 
day? 

(18.) Do not these employments make you omit holy duties, or cut then 
short, or perform them in a careless, heartless manner, hereby serving G^ 
as though ye served him not, as though ye cu«d not to eiyoy him ? 

J 14.) Do not your hearts stick so fast in this thick clay'(as the prophflt 
B it), as you can scarce raise them towards God in prayer or heawly 
thoughts? 

(16.) Do ye prize these more, out of any other respect^ than beeuui 
hereby yon may be most serviceable to God ? 



s_ 



EpH. Y. 5.] IISN OUT OF BBAYXN, 811 

^ (16.) Are ye not more oarefol to increase or preserre ihem than to employ 
them to the utmost for God ? If it be thus in any of these respects, moch 
more if in all, it is too evident yoor hearts and minds are canried idolatronsly 
after this world, it is too much your idol. Yon mistake if you think all is 
welly while yon covet not that which is another's, or seek not to get them by 
nnlawfal means. If yon be innocent herein, yon may yet idolize the world 
in all the fore-mentioned respects, and many more than I can now mention. 
This may suffice to discover their sin, to those who are willing to know it. 

9. Some make their relations their god, idolize husband, or wife, or chil- 
dren, by setting their affections more upon them than upon God; and this 
appears when they take more comfort in them, rejoice more in their .com- 
pany, than in the enjoyment of God ; when they are more impatient of their 
absence than of Grod's depigrtings, hiding or concealing himself from their 
soul ; when more afflicted for the loss of them than for the loss of God's 
favonr, in the comfortable sense and effects of it ; when more fearful to part 
with them than to live at a distance from God ; when more careful for their 
comfortable subsistence than that they may be serviceable to God. This 
is to prefer them before God, to idolize them. 

10. Some make their friends and allies their god. When they rely more 
on them than on the Lord, they idolize tiiem. Judah is charged for thus 
relying on Egypt, Isa. zzxi. 1, 8. When they depend upon these for coun- 
sel, advice, for help, assistance, for supplies or provisions, more than tl^ey 
rely on God for these, they are idolized. 

When the heart is borne up with cheerfulness and confidence, while these 
outward dependences are afforded, but when they ar^ removed, sinks ipto 
perplexities, discouraged, it appears in this case that these are more your 
confidence than God, that these are preferred. 

11« Many make their enemies their god, when they fear man more than 
God, 1 Peter iii. 14, 15. When we fear him that can only kill the body, 
more than him who can cast both body and soul into hell, then God is not 
sanctified, i. e, he is not worshipped. That worship which is dae unto God 
only is given unto man. When men are immoderately troubled, disquieted, 
perplexed at i^prehensions of danger to their liberty, estates, lives, from 
men, not being so apprehensive of danger to their sords from the justice of 
God ; when venture rather to provoke God than to provoke a man of power ; 
irhen the wrath of a powerful enemy is more dreadful than the wrath of the 
almighty God ; when ye are more startled at the threatening^ of men than 
those threatepings that are denounced against sin by the word of God : then 
men are exalted above God, and our enemies are idolized. 

12. Some make the creatures their god, so are guilty of idolatry (to waive 
other instances) when they swear by the creatures. Swearing, in Scripture, 
is frequently put for the worship of God, as being a special part of his wor- 
ship. (And BO it appears, what horrible profaneness it is, to swear by the 
name of God vainly, rashly, customarily, as many ungodly persons use to do 
in common discourse.) So it is used. Dent x. 20, Isa. xix. 18, for worship 
in the New Testament, Isa. kv. 16, Jer. xii. 16. We profess that to be 
our god by which we swear; for an 'oath is an invocation of God, as a 
vfitness of the truth sworn, and a punisher and avenger of falsehood. Now, 
invocation is a part of worship ; and, therefore, when we swear by f^lything 
but God, we worship it as God, which is plain idolatry ; hence that fearful 
expression which should strike terror in;to all guilty of such swearing, 
Jer. V. 7. 

Thus it is idolatry to swear by the saints departed, by Mary or Peter; 
idolatry to swear by the rood or mass ; a popish, idoUbons custom too 



812 BOUL IDOLATRY EXCLtJDBS [EPH. V. 6. 

common amongst as. This is to swear by tbe idol of the papists, and so to 
acknowledge it as onr god. See how dFeadfollj the Loi^ threatens a sin 
jnst like this, Amos Tiii. 14. Sin is the idol of Samaria, who, in their revolt 
from the true God, worshipped the Gk>d of Israel, in the similitude of the 
creatures set up in Dan and Bethel ; as the papists do in other resemblances. 
Those that swear by this idol, the Lord threatens they shall fall, &c. And is 
it not as great a provocation to swear by the popish idol, the mass, the rood f 
It is idolatry to swear by the light, the heavens, fire, or other creatures ; the 
sin of the Pharisees, for which Christ reproves them. Mat. y. 84. To swear 
by the name of God, as men do in common discourse, is high pro&neness. 
To swear by any but God, is idolatry ; for that by which ye swear, is wor- 
shipped as God only shoold be worshipped, and so idolized. 

18. Men make Satan their god, giving that to him which is due only to 
God. Indeed, when any idol is set up, and worshipped with the soul, or 
with the body, then the devil is worshipped, 1 Cor. x. 20 ; and what he 
speaks of the Gentiles, is spoken also of the Israelites, Dent, xxxii. 17 ; 
hence Jeroboam's idols are called devils, 2 Chron. xi. 16. It is like they 
intended to worship God in their idols ; but, in the Lord's account, it is a 
worshipping of devils. 

More especially, Satan is idolized, when men go to wizards, cunning moi, 
as ye call them, such as are in covenant with the devil. This is forbidden, 
and joined with the abominable idolatry of Moloch, Lot. xx. 6; it is 
expressed by a phrase, by which the Lord uses to express idolatry, to ' go 
a whoring after.' This sin was Saul's ruin, 1 Chron. x. 18, 14. To inquire 
of these, is to inquire of the devil instead of God, and so to prefer him before 
God ; horrid idolatry ! 

But this idolising of Satan is more common and universal than this eon- 
suiting of wizards. Something of this idolatry is to be found almost in ererj 
sin ; for then we idolize Satan, when we obey him rather than God ; which 
appears when we yield to his suggestions and temptations rather than to the 
commands of God in his word, rather than to the motions of fais Spirit in 
our hearts. This is to obey Satan, this is to serve the devil rather thu God ; 
and his servants ye are, whom ye obey; that is the apostle's rule. Now, by 
becoming his servants, you advance him into the place of God, giving him 
that service which is dne only to God ; and so he is called the god of this 
world, 2 Cor. iv. 4. Not that he is so, but because sinners, by serving and 
obeying him, by entertaining his suggestions, yielding to his temptations, do, 
in reference to this obedience, make him so. When Satan is obeyed rather 
than God (as he is in most, if not in eveiy, sin), then he is prefenred before 
God ; and Satan is made the idol which you worship. 

14. Men make their lusts their god, when they serve their lusts rather 
than God. As it is idolatry to serve and worship the creature more than 
the Creator, Bom. i. 25, so it is idolatiy, and much more abominable, to 
serve our lusts more than the Creator, these being the vilest things in evth 
or heU. There is a service due only to God, Mat. iv. 10, and when we 
yield this service to onr lusts, then we serve them as God only should be 
served, when we serve them absolutely. That this may be clear, observe thexe 
is a twofold service : 1, absolute, which is vnthout reference and subordi- 
nation to another, and this is due only to the God of heaven ; 2, relative, 
when we do service to others, but in reference and subordination to God. 
Thus we may serve one another, as we are exhorted. Gal. ▼. 18. But this 
service of others must be in reference to God ; we must serve them for Gbd, 
as the apostle directs, Eph. vi. 7. 

Now, we cannot serve our lasts, in reference to God, nor for his sake ; 



EpH. Y. 5.] MEN OUT OF HBAVBN. 813 

these are qnite opposite, no way snbordinate ; and therefore, if we serve our 
sin at all, we serve it absolutely, as God only should be served, which is 
plain idolatry. We cannot serve the Lord in serving oar lasts ; no man 
can serve these two masters ; and therefore, so fisur as we serve sin, we are 
the servants of sin, not of God ; it is our idol. So the apostle, Rom. vi. 
16, 17 ; that is your god which you thus serve ; and, therefore, they serve 
divers gods, who serve divers lusts, Titus iii. 8 ; Bom. vi. 12, 18. 

But when do men thus serve sin ? Why, always, when they ' obey it in 
the lusts thereof;' when they obey their lusts rather than God ; when they 
yield their members instruments of unrighteousness unto sin, rather than 
instruments of righteousness unto God ; when yield to the motions of corrupt 
nature, rather than the commands of God Then ye serve sin, as God only 
should be served. Examine, then, whether guilty. 

When a worldly lust moves you to lay out your thoughts, endeavours, 
affections, upon the things of iMa world, and the Lord commands you to use 
the world as though you used it not, to rejoice, love, &c., which of these is 
obeyed 7 

When the flesh prompts you to undeanness, intemperance, and that either 
speculative or actual ; and the Lord commands ye to suppress these motions, 
and mortify the flesh : which of these is obeyed ? 

When corrupt nature moves you to revenge, to use means to come even 
with those that have wronged you ; and the Lord commands yon to love your 
enemies, to return good for evil : which of these do you obey ? 

When a proud, ambitions lust tempts you to slight, undervalue others, to 
prefer yourselves before them ; and ^e Lord commands you to be vile in 
your own eyes, to prefer others in honour before yourselves : which do yon 
obey ? If these lusts be obeyed before the Lord's commands, you prefer 
your lusts before God, you shew yourselves servants of sin, rather than ser- 
vants of the God of heaven. You idolize, Ac., when yon delight more in 
gratifying these lusts than in the service of God. When you take more care, 
more pains, to make provision for the flesh, to fulfil ihe lusts thereof, than 
to comply with the will of God, in using all means to mortify these lusts, you 
serve your lusts rather than God ; you render that service which is due to 
God unto those lusts that are viler than any toad or serpent ; you make 
jour sin your CKkI. And if it be thus, how common then is this abominable 
sin of idolatry ! how innumerable are those idols which men set up in the 
stead of God 1 If, not only as the prophet upbraids the Jews, * according 
to the number of your cities,' Jer. ii. 28, but according to the number of 
your relations, of your senses and faculties, nay, according to the number of 
your lusts, which are as sand on the sea, &c., so are your gods. O enter 
into your own hearts, search them out, be ashamed of them ; fly to Christ 
for pardon of them, for strength against them. See here the horrid sinful- 
ness of a corrupt nature, how it swarms with idols, how it is wholly idola- 
trous, and from hence see the necessity of a Saviour, of pardoning, mortify- 
ing, renewing grace. 

2. We have searched out this idolatry by inquiring after those idols which 
are worshipped instead of God, let us search after it further by inquiring 
what acts of soul worship they are which are given to these idols. Hereby 
tlie guilt of this secret sin will be more fully discovered, and the examination 
tend more to conviction. These acts of worship are many. Examine, 

1. What are your apprehensions. The Lord being infinitely and most 
transcendently glorious and excellent, he chaUenges our highest apprehen- 
sions, as due only to himself. If he be not in our judgments preferred 
above aU things, he is not worshipped as God. Whatever is advanced abova 



814 SOUIi IDOLATBT IZCI»UDK8 [EfH. Y. 5. 

kim, or equally with him, in our esidem that i» idolized. Now beeaofle thk 
in general will be demedU examine it by tbeae partioolars. In generaUhm 
latH dolus. 

(1.) What knowledge do ye most affect? The soul will be prying into 
that which it counts moat excellent The angels, 1 Peter. If ye be without 
Ihe knowledge of God, if ye desire it not, Job xxi. 14. If ye study not this 
more than anything in the world, count it not moat excellent, so as to count 
other things dross, Philip, iii. K ye can better be without this knowledge of 
God in Christ than without the knowledge of those things l^at eoneem your 
health, estate, repute in the world ; if more industrious, &c. 

(2.) What is it you would most appropxaate to yourselves ? What is it 
you most endeavour to make sure of? That which a man accounts most 
excellent, that he will labour to make most his own. Give ye all diligence 
to make sure your friends, your estates ; and are yoo negligent to make sure 
your interest in God ? Think ye no assurance too much thero ? and can 
ye be content to live at uncertainties, content youradves with weak hopes 
and probabilities here ? A sign, &c. 

(8.) What is it you admire ? Gae you admire worldly excellenciss, while 
the discoveries of Christ affect you liUle ? Can you admire the parts, the 
achievements, the kbours of oUiexis, while ye have Iqw thoughts of God ? 
Are ye better pleased to have yourselves admixed than the Lc»d extolled ? 
A sign God is not highest. 

(4.) What do ye most praise ? » That will be most praised which you 
apprehend most excellent. Are ye much in the praises of God: often 
speaking such things of him to others as may endear him to them, as may 
raise their esteem of him ? Take ye all occasion to speak great things of 
his name ; or are ye much in the praising of men, means, instruments, little 
in praising God ? Can ye rejoice more to hear yourselves praised, extoUedt 
than ye do in praising God? A sign God is not praised as he ought. 

(5.) What do ye ^ry in ? That which ye count most excellent wiU be 
your glory. Do ye glpry in your wealth or friends, in your parts or perfonn- 
ances, in your wit or strength, in anything or ail together, as much as in 
God? Jer. ix. 28, 24, Gal. vi. 14. 

(6.) What do ye value others for ? Because they are great, or wise, or rich, 
or powerful, or fair ? Do ye esteem them for anything more than for their 
interest in God, or their resembling of him ? A sign God is not highest. 

(7.) Ajre you willing to part wil^ all for God ? A man wiU be read^ to 
lose all rather than that which he esteems more than all. He in the paiable 
resolved to sell all he had, that he might purchase the pearl of great price. 
Paul counted all things loss, Philip, iii. 8; the disciples left all to follow 
Christ. If you be not willing to part with riches, embrace poverty* when 
Christ calls for it ; part with relations, hate father and mother ; part with 
ease, accept of sufferings ; part with credit, welcome reproaches, for Christ*s 
sake; you have higher apprehensions of others. He that * will not leave 
houses and lands,' &e., Mat. x. 87, ' is not worthy of me.' Not worthy, 
because he has not worthy thoughts of him, jHrefors other things. So it is 
evident, when men will part with Christ rather than their sins; will not leave 
deceit, worldliness, intemperance, nndeanness for Christ; Christ is under- 
valued, these are idolized. The worship which is due only to QtA you psgr 
unto them ; thus this idolatry will be manifest by your apprehensions. 

2. What are your thoughts ? Much of the inward worship of God con- 
sists in thoughts of him. That which your mind is most set upon, that 
which your thoughts axe most taken up with, that you worship as God ; 
where your treasure is, there will your hearts be also ; that which your 



£PH. Y. 5.] MXH 017T or BXATBII. 815 

flionghis do chiefly ran upon, that is most predons to yon, that yon 
ordinarily make yonr chief good. I>a7id was a man after God's own heart ; 
why ? His thoughts, his heart, ran most after God : * My sonl thirsteth 
for thee; I remember thee upon my bed, and meditate on thee in the night- 
watches,' Ps. kill. 6; ' I have set the Lord always before me,' Ps. xyI. 8; 
* When I awake, I am still with thee,' Ps. ouxix. 18; 'Yea, I am con- 
tinoally with thee,' Ps. Izziii. 28. Hereby he shewed he had no other gods 
bat the God of heayen, as he professes : * Whom haye I in heayen bat thee ? 
and there is none in earth that I desire besides thee,' yer. 25. Hereby he 
manifested he was not in the number of those idolaters that are far from 
God, that go a-whoring from him, of whom he speaks, yer. 27. Try by 
this if yoa are not in this niamber. 

(1.) If yoa haye any tbooghts of God, are they not few and rare ? Do ye 
not forget God ? Are ye not nnmindfal of him whole days, whole nights 
together 9 Do not the tbooghts of other things take ap year hearts, and 
leaye no room for thoughts of God, eyen when you are called to meditate 
on him ? Are there not some, of whom for the most part we may say, God 
is not in all their thoughts ; who liye a great part of their days without 
God, without thoughts of God in the world ? The mind is in the mean time 
employed, though God be not the object of it. That which is entertained 
when he is excluded, that takes place of Gt)d, is set up as an idol ; and those 
thoughts which are due to God, are the idolatrous worship of this idol. 

(2.) Are not thoughts of other things more pleasing, more welcome, than 
thoughts of Ciod 7 fbd they not easier admission and freer entertainment ? 
When the mind is right for God, it is (^ Dayid's temper, Ps. dzxix. 17, 18. 
These were precious guests to Dayid ; so precious^ he Imew not sufficiently 
how to yalue them. And though they were more in number than the 8ands» 
yet did he not grudge them entertainment ; they had free admission into his 
soul : * Continually, night and day, I am still with thee.' He reckoned this 
amongst his chief treasures. Are not you of another temper ? May ye not 
truiy say. How precious are the thoughts of my worldly comforts and enjoy* 
ments to me t how sweet are the thoughts of reyenge to me ! how delightful 
are the thoughts of forbidden pleasures to me I whenas the thoughts of God, 
of glory, of Christ, of spiritual things, are a burden. By this you may know 
what god you senre ; whether the world, your pleasures, your lusts, yanities, 
or the God of heayen. . What thoughts fill yon most with contentment and 
cossfort ? What are your greatest refreshment? If thoughts of God be 
most deli^tfnl, then yoa serre, you worship him ; if thoughts of the world, 
&C.9 be most pleasing, most welcome, then you serye, you worship them, 
Ps. xciy. 19. What are the objects of those thoughts which are the com- 
forts, the delight of your souls, &e. ? 

(8.) What thoughts are most abiding, most fixed ? Are the thoughts of 
Ood passant and fleeting, when other thoughts make their abode with you ? 
Do yain thoughts lodge within you, when thoughts of God and heayenly 
things giye but a short yisit, and away ? Are these your inmates, dwell in 
7<mr minds as at home; when those are but strangers, and haye scarce en- 
couragement to sit down, or make any stay in your souls ? Why, then, it 
18 suspicious, the objects of those thoughts that are so consistent are adyanced 
into the pkce of God ; they haye that worship which is due only to the God 
of heayen. 

8. What is your last end, your chief design ? God bcdng the chief good, 
should be the last end; and to be chiefly aimed at, most intended, as a prin- 
cipal act of soul-worship, due only unto God aa the last end. Now, most 
men haye other ends; God is not the kst, the chief. But how shall this 



816 80UL IDOLATBT BXOLUDSS [£PH. Y. 6. 

be known, since few or none will acknowledge it ? It may be dieeemed bj 
the effects and properties of the last end. 

(1.) It excites the agent; Jinis tnavet ad agendum. It stirs np to actions* 
and may be assigned as the chief reason of our actings. Try, then, by this. 
Yon are in continual action and motion one way or other, what is it that sets 
yon on work ? what is the principle of your motion ? why do yon dra^^e and 
toil, take snch care and pains, go to bed so late and rise so early ? Is it that 
yon may be great or rich ? is it that yon may live in plenty or pleasore, and 
leave enongh for posterity ? Is this all ? or is this the chief motive that sets 
yon a-work ? Why, then, God is not your end, other things are advanced 
into his place. Otherwise yonr chief motive wonld be, in all your cares, 
labours, tiiat ye might hononr God, that ye might please him, that your em- 
ployment might be more serviceable to him. These wonld be yonr aim above 
all, but that other things are above God in yonr intentions. 

(2.) It directs the agent; dot ordintm mediis. If God be yonr end, yon 
will be ordered by him, so as to move to that first which is next to himself. 
Yon would give that the pre-eminence which is best, which is next to the last 
end. Try, then, by this : do ye not prefer worldly employments before spiri- 
tual, prayer, meditation, self-examination, &c. ? Do ye not seek riches, plea- 
sures, more than holiness 7 Do ye not neglect to seek the kingdom of God 
and the righteousness thereof? Do ye not mind the world more than your 
souls ? Must spiritual duties be content with the second place, or no place 
at all ? Would ye not omit a spiritual duty rather than lose a worldly advan- 
tage ? Is not heaven less regarded than earthly things ? If thus, it is evident 
God is not your last end ; something else takes place of him, is idolised, and 
aimed at more than God. If the Lord, as the last end, were yonr motive, 
director, you would move first and most to those things, to those employ- 
ments, that have most affinity with him, most spiritual, most heavenly 
advantage. 

(8.) It regulates the agent ; limits him to those means only which serve to 
attain the end. He that makes riches his end, will not be prodigal or care- 
less ; for these tend not to promote his design, but are destructive to it. He 
that makes credit, honour his end, will not be seen to act those things which 
tend to his shame or reproach ; his end restrains him from these ; those 
means are only chosen which are subservient. So if it be your chief end to 
honour, please, enjoy God, you will not live in any known sin; for this is 
utterly inconsistent with, quite repugnant to, this end. Nothing dishonoars, 
displeases, deprives of God but sin ; those therefore that allow themselves 
in any evil way whatsoever, it ia impossible God should be their end. It is 
evident they give this worship to something else besides the living God, and 
herein are idolaters. 

(4.) It moderates the agent; finis dai tnodum et mensuram nudiU, It 
prescribes bounds to the use of means, so as one shall not exclude another. 
If God were your end, if ye aimed at him above all, you would not be so 
eager after ea^ly things, and so lukewarm in holy duties. You wonld not 
be so industrious for your bodies, and so careless of yonr souls ; you would 
not be so forward for outward advantages, and so backward for God. While 
it is thus, &c. 

(5.) It facilitates ; finis dat amabitUatem mediU. It makes the means 
lovely and pleasing which tend to advance it. If the Lord be your end, 
then the ways of God will be the ways of pleasantness. Then it will be 
your meat and drink to do his will. The duties of mortification will not 
seem so harsh and difficult. You would not be so backward to, so weary of, 
prayer, hearing, reading. Meditation of God and spiritnal things would be 



£PH. Y. 5.] KKN OUT OF HBAYBN. 817 

deUghtlol. Self-ezamination, commnning with your hearts, would not be 
tedious. Strict and holy walking, watohfolness over your hearts and ways, 
would not be looked upon as your bondage. While it is otherwise, God is 
not your end, some other thing does displace him in your hearts, and is pre- 
ferred before him. 

(6.) It compensates the agent. When attained, it is counted a sufficient 
recompence for all the care, pains, labour taken in pursuing it. If the Lord 
be your end, whatever you get by your endeavours, nothing will quiet, will 
satisfy you, but the Lord himself. Suppose you get a competent estate by 
your industry in your callings ; suppose you have compassed your designs 
in point of credit, or profit, or other outward advantage : if you rest in this 
as a sufficient recompence, it is a sign your chief aim was not God. For 
when he is your end, nothing will quiet you, except you enjoy more of God 
in the increase of your eigoyments. If when your endeavours succeed in 
the world, you say with him, ' Soul, take thy rest,' applaud yourselves in 
outward successes, rest here, look not beyond these oatward things, though 
ye enjoy no more of God, though ye are hereby no more serviceable to him, 
though ye bring no more glory to him, then the Lord is not your last end, 
other things are more aimed at, more intended, and the worship due only 
to God is given to them. Thus you may discover this secret idolatry by 
your ends and designs* 

He that makes Christ his chief aim, if at length he finds him whom his soul 
loveth, this quiets his heart, whatever he want, whatever he lose besides. 
He counts this a fiill recompence^ for all his tears, prayers, inquiries, wait- 
ings, endeavours. 

4. What are your supports ? What do ye depend upon in troubles and 
perplexities, in fears and dangers, in wants and necessities ? That which yonr 
souls rely on you worship as god. For soul dependence is an act of worship 
due only to God : Philip, iii., ' Worship God in the spirit.' They who have 
eonfidenee in the flesh, worship not God in the spirit; they give this 
spiritual worship to something besides God. But since every one will be 
ready to disclaim this, and profess that their trust is in God, and him only, 
let this be ezAmined in these sevends. 

(1«) Do ye not sometimes m^ke bold to use unlawful means ? Do ye 
not use some indirect course to compass your ends, to obtain your desires, 
or free you from trouble ? Why do men step out of those callings wherein 
providence has disposed them ? Why do they use unwarrantable practices 
in their callings, lie, deceive, oppress, dissemble ? Why do they use law- 
ful means unlawfully, immoderately ? Why so eager upon worJdly things, 
as to neglect God, heaven, their souls? Why? But because God is not 
their support ; and when the soul is not stayed upon him, it relies upon 
something else idolatrously. This was Saul*s sin ; the apprehension of an 
apparent danger from the Philistines put him upon that which the Lord had 
forbidden, 1 Sam. xiii. And for this the Lord cast him off. More inex- 
cusable are they who use indirect courses, when they have no soch tempta- 
tion ; who, to get a small advantage, will be unjost, unfaithful, unrighteous ; 
care not to defraud others, so Ihey may gain by it ; come short of the 
heathens in point of true and just dealing. Nothing more evident than that 
the Lord is not your confidence, when ye use such practices. You idolize 
something else. Isa. xxviii. 16, ' Makes no haste.' 

(2.) Do ye not seek less unto God, when yonr affairs are hope*- 
ful, prosperous, and means visible to accomplish your designs? Are 
ye not then leHs in prayer, not so frequent, not so instant, not so im- 
portunate, not so fervent in spirit ? Are ye not more careless, more 



818 BOUL wtUskm MEOLvoEa ' [Eph. Y. 5. 

indifferent? This is a sign means and instraments an yonr support, 
rather than God. Where there is mneh eonfidenee in Qod, there will 
be mnch seeking to him ; for this is the Tital set of confidence. Who is 
there, even amongst those who make conseienoe of seeking Chid eonstanUj, 
that are not less in this duty, less hearty, zealons, enlarged, when their 
affairs prosper, and are like so to continoe, than when they are in fears, 
danger? This argues the heart is something taken off from God, and stays 
more npon the creators. 

(8.) Do not yonr hearts sink into perpleiities and disoooragemenis, when 
ontward means fidl, when yoor wanted sniqports are remored ; when yon 
are in want, and see none to reUeve yon as formerly ; when yoa are in 
troubles, and see no means of deliverance; when yon are in fears and 
dangers, and see no ontward seonrities? Are yonr hearts then tronUed, 
perplexed ? Is such a condition too heavy for yon ? Can yon not bear np 
oheerfdlly under it ? Why, this argues those outward means now removed 
were more your support .than God ; otherwise he continuing still the same, 
your hearts would stay upon him, and find repose and security there, when 
all outward supports fail. Bo with David, Ps. Ixxiii. 26 ; and the propbety 
Hab. iii. 17-19. This is the proper season for acting of fidth, Isa. 1. la 

5. What are your ezpeetafcionB? To expect that ftom other thii^ which 
only is to be expected from God, is to give that to them which is only dns 
unto God. Sovd expectation is an act of inward worship, PIb. hdi. 5. Try 
by this. Do ye not expect heaven for your haimleas carriage or good deeds? 
Do ye not expect pardon for your prayer, or mourning?, or purposes not to 
sin ? Do ye not expect your good duties will be accepted, merely beeanss 
they are (as you think) well performed ? Now what is tfais, but to expect 
from your performances what only should be expected firom Christ ? Do ye 
not expect contentment and satisfaction firom the creatures, fimm oufewaid 
comforts plentifully, peaceably enjoyed ? Whereas nothing ean satisfy the 
soul of man but God only. Would ye not expect happiness firom things 
below, if ye might enjoy them according to your hearts' desire ? Is not tUs 
to expect from the workl and outward enjoyment what only can be fimnd in 
enjoying God ? Do ye not expect your ends, merely because ye use the 
means, without looking further ; expect knowledge, because you read or 
study ; expect a competency in the world, because you are frugal, diligent, 
carefiil ; expect your undertakings will succeed, because you manage yoor 
aflSdrs with prudence, and follow your business with industry ? Do ye not 
expect all these without looking to God for them ? Oh no, eveiy one will 
say, this will be universally disclaimed. Oh, but if you expect not theae 
things but firom God, why do not ye seek God for them ? How is it thai 
ye ne^ect prayer in your families, and when you go about your employ- 
ments ? How is it you do not firequently lift up your hearts to God, snd 
send up your desires to heaven for success, for a blessing ? How is it that 
you are so negligent in prayer, when you are diligent in using ontward 
means ? If ye did expect theue things from God, you would se^ to him 
heartily, constantly for them, and your hearts would be as busy* as diligent, 
as earnest in praying as yon are in following your other businesa, Isa. 
xxxvi. 87. Wonld your fiiend think you expect anything from him, if you 
never seek to him for it ? Men's neglect of seeking God, or careless hesrt- 
lessness in seeking him, shews phdnly their expectations are more frwn some* 
thing else than fiiom God. Thus may you discover this secret idolatry by 
your expectations. 

6. Where are your affections ? Upon what do ye most fix them? That 
on which you most set your hearts and aftctionsy that yon wonhip as God. 



Era. V. 5.] MBN 017T OF hbatbh. 81d 

Examine, then, idiether your affeetions be idolatroiiBly placed more npon 
other things than 0od. Instance in love, fear. 

(1.) What do ye most love ? If ye love anything more than God, or 
equally with him, yen are guilty of this idolatiy. Idoktry is ordinarily 
ealled whoredom and adnhery in Scriptnre. The apostle answerably calls 
those who immoderately love the thii^ of the world, adulterers and adul- 
teresses, James iv. 4. Love of these things is idolatrous. She is an 
adulteress in soul who lores uiother more than her husband. 8o is he a 
soul adulterer, and so guilty of spiritual adultery, who loves anything more 
than God. 

Oh, but 'you will say, God forbid that we should love anything more than 
God ; he is not worthy to live that does not love God, love Christ, above 
all. This is generally taken for granted. Oh that it were not a general 
mistake t That we may not be deceived, try it thus. 

[1.] Do ye love holiness above all other accomplishments in the world ? 
Otherwise ye cannot love God above all things ; for this is the image of God, 
the nearest resemblance of him upon earth. Now those that hate holiness, 
that scorn it under the names of puritanism, predseness, they hate God 
indeed, whatever affection they pretend in word. Naturalists write of a beast 
that bears such an antipathy to a man, as he will tear and rend his pic- 
ture. Those that manifest such antipathy to holiness, the image of God, do 
really hate God, however they disclahn it ; and since they hate him, if Uiey 
love anything in the world, they love it more than God. 

[2.] Do ye love the people of God above all others? Those that 
are bom of God are holy, strict, exemplaiy in their conversation. If these 
be not loved above others, others are loved more than God, 1 John v. 1, 
and iii. 20. If these be the objects of your love, you will choose them 
before others for your companions ; they will be the men of your counsel, 
of your delight, your eyes will be upon the/aithful, Ps. ei. 6, whereas vile, 
profiane persons, you will avoid them ; yon will take no pleasure in their 
society. Those that hate, scotn, reproach, revile the people of God, inas- 
much as they do it unto them, they do it unto God. They shew how they 
are affected unto Christ, by their disaffection to his members. If you hate 
these, represent them under what notion you please, you hate God ; so far 
are ye from loving him above all others. Profone persons are the professed 
enemies of God ; if you delight in their society, your hearts are joined to 
those whom the Lord hates, ftc. 

[8.] Do you hate sin, every evil way that ye know to be evil f Others 
wise ye love not God at all, Ps. xovii. 10, Ps. czix. 104. If ye delight in 
sin, willingly act it, live in it, notwithstanding the Lord forbids, tlu*eatens, 
hates it. Deceive not yourselves, if there be any troth in the word of Gt>d, 
the love of God is not in you. He that will not leave his sin for God, loves 
his sin better than God, idolizes it, gives that worship to his lusts which is 
due only to the God of heaven. 

[4.] Do ye endeavour to obey Christ impartially 9 John xiv. 21, 28, * If 
ye love me, keep my commandments.' He will do whatever he commands, 
how unpleasing soever it be to the flesh ; how prerjudicial soever it may prove 
to him in the world ; however it cross his carnal humours and worldly inte- 
rests ; how inconsistent soever it be with his own ease, credit, advantage ; 
how great, how small soever. He that lives in the neglect of any known 
duty, loves not God so much as that which moves him to ncf^ect it. That 
has the pre-eminence, and is preferred before God. 

[6.] How do ye bear the absence of Christ ? Love is affitetus vnionU ; 
it affects tmioD, more of his presence, more intimacy, nearer enjoyment. 



820 80UL JDOULTBY BXGLUOBS [EfB. Y. 5. 

Beeaase he is mosi near in his ordinanods, therefore he prizes, loves, longs 
for ihem ; beoaase he is nearer in heaven than in the ordinances, therefore 
he loves, longs, for thd appearing of Christ. By this ye may know. Can 
ye not tell what it is to enjoy Christ, to be near him, to have commnnion 
with him ? Can ye live contented at a distance from him, so be it yon 
have but ontward comforts in abundance ? Can ye better endure the with- 
drawing of Christ than the absence of some endeared relation? Can yon 
better dispense with the loss of his favour, in the comfortable sense of it, 
than the loss of wife, children, lands, goods ? Would you offend Christ by 
sin, rather than suffer for him ? Why, then other things have mpre of yonr 
love than Christ, and so are idolised. Thus discover idolatry by love. 

(2.) Whom do ye most fear 9 There is so much of the worship of God 
in fear, as I told you, it is ordinarily put in Scripture for the whole worship 
of God. That which yon most fear, that you worship as God ; and if yon 
fear anything more than God, you shew yourselves herein idolaters ; but 
how shall it be discovered that we fear others more than God ? Why, by 
these particulars : 

[1.] Are ye not loath to reprove men for sin, lest ye should offend ihem? 
To admoni^ them when they offend God, lest ye should incur their dis- 
pleasure ? Do ye not connive, if not countenance it ? Are ye not silent, if 
ye excuse not the sins of familiars, or others, lest by rebuking sin ye should 
exasperate the sinner against yon ? What is this, but to fisar men more than 
God ? When the fear of men is more powerful to hinder from performing 
that which God commands, than the fear of God is to move yon to the prac- 
tice of it, do ye not choose herein to offend God rather than man ? more 
afraid to displease them than displease God ? 

[2.] Do ye not decline the profession of those truths, the practice of those 
duties, which profane men do jeer and scoff at, such as will expose you to 
their taunts and reproaches ? What ! be so strict, so precise, pray by the 
Spirit, repeat sermons, scruple at such and sueh small matters, play the 
dissembler ! These are the reproaches of a profane world. Does the fear 
of this hinder you from any holy duty, from strict conscientioua walking? 
Why, then you fear men more than God. 

[8.] Are ye not more afraid to suffer than to sin ? Do ye think it folly 
to be so scrupulous as to hazard your liberty, or estate, or life, rather than 
do what is unlawful ? Would ye take liberty to sin rather than lose yonr 
liberty? strain yonr conscience rather than venture your estate? dis- 
pense with yourselves in omitting some known duty, or denying some 
truth, or admitting some unwarrantable practice, rather than endanger your 
life ? Why, then, it is clear you fear something more than God. He that 
is not more afraid of sin than any loss or suffering whatsoever, is more a&aid 
of something else than God, and so idolizes it. 

[4.] Is not the threatenings of men more dreadful to you than the dis- 
pleasure, the power, the threatenings of God.? If men in power should send 
a pursuivant, and denonnce to you, that in case ye are guilty of swearing, 
Sabbath-breaking, &c., he would see you put to death, and seize on your 
estate, would not this message daunt ye, startle ye, make ye tremble ? Why, 
the God of heaven sends you many sueh messages. He has again and 
again threatened eternal death to many sins that you are guilty of; yet you 
tremble not, you little regard it. Is it not plain, then, that you fear 
men more than God ? Is not this such idolatry as is here threatened with 
the loss of heaven ? 

[6.] Are ye not more bold to sin in secret than in the view of the world ? 
Are ye not careful to restram sinful thoughts as well as soandaloas acts ? 



El'a* y. 6»] MXN OUT OF HSIVBN. 821 

Aveyenotmorefearfblof sncfaaeteasthe kwof the land will pnniflh, thftn saoh 
as the law ^ God eondemns, soeh as are reserved lor the tribanal of Christ ? 
Are je not a&aid to sin, when no eye sees yon but the eye of God ? Do 
not sopl-sins, secret hists, inward eonraptioos, afflioiand trouble ye ? Why, 
then, it is apparent yon fear something else more than Gh>d. Yon give that 
worship unto others which is doe only to God, which is the sool-idolatry here 
threatened. 

7. Examine by your elections ; what is your sonl's chmee, when Christ 
and the wodd, Christ and the fle^, come in competition ? That wMcfh yon 
choose as the greatest good, that yon make yoor god. If yon choose Christ, 
then the Lord is yonr God ; if yon follow the flec^, embrace the world, then 
these are yonr gods. This choice of them, as the greater good, is that 
worship (and a principal act of worship it is) due only onto God ; and when 
the flesh and the world carry it, ^y are idolized. 

These are the great competitors for the son! of man, Christ, and the 
world, and flesh. That interest which prevails, the sool bows down to it, 
worships it as God should be worshipped. They are both importunate 
suitors, and ofler great things to win Hm sou1*s consent ; and that which it 
chooses it worships. 

The flesh attempts the soul thus : If tiion wilt follow me, five after my 
dictates and motions, close with my suggestions, make provision to satisfy 
me, then thou shalt live in ease and pleasure, gain many advantages in the 
world, avoid that trouble, those dangers, tiiat persecution, that reproach and 
seom, which the zealous followers of Christ cannot avoid. 

Christ moves the soul thus : If thoujwilt ^oose me, thou sha3t have pardon, 
and peace, and life. « He that findeth me, findeth life,' Prov. viii. 86. Thou 
shalt be freed from wrath, justice, hell ; thou shalt have interest in ail those 
glorious things that I have purchased with my blood. With sndi offers does 
Christ importune the soul in the gospel to accept of him. 

Now, which of these prevails with you f Which of these ofSem seems 
best ? Which motion do ye yield to ? I know tiiere are few or none but 
will be ready to say, it is Christ that I choose, I renounce the world and the 
flesh ; the offers of Christ are gracious, and I have been always ready to 
yield thereto ; God ferbid that I ^ould choose or prefer any ^og before 
my Saviour 1 This is generally taken fer granted; but, alas ! it is generally 
mistaken, otherwise Clmst's flock would not be so Httie, and those that are 
saved so few. Many suppose they choose Christ, while they embrace an 
idoL And this is the fetal mistake, the ruin even of most who enjoy the 
gospeL But how shall this be discerned ? Why, Christ has discovered this 
cleariy, if men were willing to see, if they had not rather be deceived than 
be at tiie trouble to ezaoune by the rule. The soul that chooses Christ is 
willing to accept of him npon his ^wn terms ; tiiis is the tonchstone, &c. He 
that will not take Christ npon his own terms. Ins heart did yet never choose 
him. But what are Christ's terms f See Mat. zvi. 24. Now, do they deny 
themsehes who will not dei^ a lust lor Christ ? Do men deny themselves, 
when self-love, self-seeking, self-'pleasing, is so predominant, so visible ? Do 
they take np the cross ^o lay It upon others ? Are not they far from 
choodng to suffer for Christ rather than sin, who will sin when they are not 
tempted to it by fear of suffering ? Do they follow Christ who walk con- 
trary to him, who decline his ways as too strict, too precise ; who brand zeal 
as madness, holiness as hypocrisy, circumspect walking as needless precise- 
ness ? Such do plainly refuse Christ, and choose their lusts and the world 
before him. That choice of Christ fa only real and sincere, when the soul 

TOL. n* z 



82S 80UL ZDOLATBT XZOLUDKS [EPH. Y. 6. 

takes him, not only u a Baviosr, Imt aa a LordL Try, then, hy tfaia. Aie 
yoaaswiUing tobeeommandedbyGhriat, aa tobeaaved byhiin — to aabmit 
to his laws, as to partake of his benefits ? Do ye desire him aa mneh to 
make yoa holy as to make you happy — aa mneh for aanctification aa for aal- 
▼ation — as much to free yoa from ^e power sin as from the guilt of it — ^not 
only that it may not damn yon, bnt that it may not have dominium over yoa? 
If yoa do not choose Christ for this, and in this manner, yoa ehooeehim not 
at all. *Tis plain, while yoa would have Christ £Dr yoar Saviour, something 
else is yoar god. The interest of the flesh and woiid prevails, and this yon 
choose as a greater good in life, though ye would be sa^ by Christ at death. 

8. Examine by your inclinations. Your souls are always in motion. Now, 
whither does this motion chiefly tend, whither are they bound ? The inward 
worship of God does much consist in the motion and inclination of the faeait 
towards Gk>d. When it moves most towards him, and but to other things 
as helps and furtherancea in the way to him, then he is worshipped as 
Qod. Bat when the heart movea more to other thinga than to God, those 
things are idolised, and that worship is given to them which is doe only onto 
God, which is the idolatry we are now inquiring after. 

Feel, then, the poise of your souls ; observe their motion, that ye maj 
' know whether or no it be idolatrous. Whither do the indinationa of your 
hearts most carry you? Which way do they most move, and to what objects? 
Do they move most towards heaven or towards the earth? towards durist or 
sin ? towards the eigoyment of God, or towards outward ttijoymoats ? to- 
wards spiritual objects, grace and gloiy, holiness and heavenly eommonioB 
with Christ, or towards carnal objects, your relations, sensual pleaaons, 
earthly advantages ? If your hearts work more after these, these are your 
idols, and these inclinations are idolatrous. The idolatry lies here in the 
degree ; it is lawful to move towards these outward things ; bat when tbe 
heart is more carried after them than after God ; when it is inordinate, then 
it is idolatrous. Now, that you may discern in what degree your indinatioos 
are, observe these severals : — 

(1.) Is your motion after God absolute, and your indinatiana to other 
things but sobordinate and relative ? Are yoor hearta carried after tiwse 
ootward things for God? Move yoor hearts towards them, thai by the 
help of them yoo may move faster after God ? When yoor inclinations m 
drawn oot after relations, is it principally beoaose they have special intereel 
in, or some resemblance oi^ God ? When you move towards the world, is 
it principally that you may be more serviceable to God in your genermtioik? 
If not, you idolise them. If your hearts move to these things for themaehei 
absolutely, and not in reference to God, because they are like him, or becanse 
therein yon eigoy him, or because thereby ye may better serve him ; if 
not thus, your inclinations are idolatrous, your hearts hereby ran a-whoriag 
after them, as the Scripture uses to express idi^try. 

(2.) Are yoor inclinations after God stronger than after other olgeets ? Is 
there moro life and vigour in your motiona heavoiward ? Are they not more 
easy, more ordinarily, and with less displacency, obstructed and diverted, 
than those other things ? Is the bent of your heart after God, when yoo 
are employed about worldly things ? Is it not the affliction of yoor amis, 
that they move no faster, no more forcibly, towards Christ and ^ory, and 
that they are so easily tamed aside to vanities ? Can you say with David, 
< My sold followeth hard after thee' ? If your inclinationa be strong to the 
world, your relations in it, employments or enjoyments in it, wlwn waak 
and fkint after God, tiiese inclinations are idolatrous. 

(8.) Are your inclinations after God more efieotual than after other things? 



£PH. Y. 5.] HEN OUT OF BBAVBN. 828 

This will be distsovered by jour prayers, by your endeavoors. The sonl that 
moves effectually towards God breathes out many sighs and prayers and 
tears after him, is ever reaching at him, stretching out itself to meet him, to 
lay hold of him, to apprehend him. When he seems to withdraw, it follows 
him with strong cries and mournful complaints, ' How long. Lord, how 
long, &e. ; 0, when shall I come and appear before thee !' Now, then, if, 
when thou find not the comforting and quickening presence of God, yet, not- 
withstanding, you are still and silent in this sad condition, either pray not, 
or stir not up yourselves to pray with fervency, importunity, but content 
yourselves quieUy in your ordinary way; why, then, it is evident your 
hearts are moving after something else more than God. So for your endea« 
vours. If you can be diligent, careful, industrious in worldly business, but 
slack, negligent, careless in the ordinances, it is suspicious your inclinations 
are more after other things than God, which is idolatrous. 

9. Examine by your fruitions. What is that in which you take most 
contentment, com^^ency, that which gives you most satisfiiction ? What 
is your sweetest and most delightful enjoyment, in which you rest best 
pleased ? To delight in the Lord above aU things is a special act of soul 
worship, due only unto God. When you delight in anything more, in any- 
thing so much as him, you give that worship due only to God unto other 
things, which is the idolati^ here spoken of. If any enjoyment be more 
pleasing, satisfying, than the enjoyment of God, you erect an idol in the 
place of God. Examine : are not the ways of sin, intemperance, unclean- 
ness, revenge, worldliness, more pleasing than the ways of holiness, wherein 
ye may walk with God and ei^oy him ? Do ye not more delight in earthly 
success, abundance, prosperity, than in the light of God*s countenance, 
sense of his favour ? Take ye not more contentment in worldly vanities 
than spiritual enjoyments ? Take ye not more comfort in relations, wife, 
ehildren, &c., than in communion with God and fellowship with Christ ? 
Are not sensual pleasures more delightful than those which arise from 
spiritual and heavenly objects ? Are not recreations or worldly employments 
more pleasing than those duties, exercises, wherein the Lord may be enjoyed ? 
If they be, it is too evident the Lord is not your chief ei^oyment. The 
heart is more taken, pleased, satisfied with something else than with God, 
which is to idolise it. 

To examine this more punctually. 

(1.) Can we rest satisfied without assurance of interest in God ? Can we 
be content without the sense of his love ? Can we be quiet in his absence ? 
Are ye satisfied when ye find not the presence of God, the comfortable and 
powerful effects of it in your souls 9 Do ye rest in outward accommoda- 
tions, health, plenty, friends, when ye have no certainty that the Lord is at 
peace with you ? Do ye rest in the performance of spiritual duties, though 
je find not the presence of God in them ? Content with ordinances, though 
ye find not, eiijoy not God in them ? Why, then, God is not your chiefest 
enjoyment; something else does please you as well, if not content you better. 
Yon may see this in a familiar instance. The infimt's most pleasing enjoy- 
ment is the breast; if it want this, nothing else will quiet it. Offer it heaps 
of pearl or mines of gold, nothing will content it without the breast. So it 
is with the sonl that makes the Lord his chiefest enjoyment; nothing can 
content, quiet his heart, but the presence of God, the sense of his love, the 
power of his Spirit, the effects of his presence in his soul in spiritual light, 
life, strength, activeness, comfort. Outward comforts are unsavoury to him 
if he find not, enjoy not the Lord in them. The pleasures of the world are 
bitter to him while he misses his chief delight He will sigh in the midst of 



824 BOm. XDOLATBT SZOLUDBS [EpH. Y. 6. 

others' mirih while the Ldrd, the joj of his soul, is remored. The ordi- 
nanoes themselyes seem empty, when he sees them not filled with the gloty 
and power of the Lord's presence. As she, * What do all these avail me T 
Qiye him riches, or honomv, or friends ; let com, and wine, and oil inerease ; 
his heart is not quiet. What will all these avail me if the Lord he absent, 
hide his face? If yon be satisfied with other things, without regarding 
whether God be present or no; contented thongh Qod be absent, thoa^ in 
part withdrawn. 

(2.) Are ye not backward to spiritnal communion with God ? more hardly 
drawn to those duties, exercises, wherein ye may enjoy him, than to some 
other enjoyments, some other exercises in the world? Do not yonr hearts 
hang back from secret prayer, meditation, exercise of faith ? Find yoo not 
yonrsehres much more forward to some other things ? Oh, if the Lord were 
yonr chief delight, yoor sweetest enjoyment, yon wonld be more eager, more 
forward to follow after him. Ton need no enforcements ; yon go on your 
own accord after the world, yonr relations, your pleasnres, recreations ; 
and do ye need so many motives, persuasions, inducements, enforcements, 
to draw yon to God ? Why, then, have ye not cause to fear something else 
has more of your hearts? The firnition of something else is sweeter than 
that of God. This soul-worship is misplaced. { 

(8.) What cheerfuhiess find ye in drawing near to God in those waji 
v^erein he is to be enjoyed? How cheerful are we when there, where thej 
most delight to be ! How pleasant is ^e fruition of that which is their joy! 
Can you be thus pleasant and cheerful in the company of friends, in the 
employments that tend to your advantage in the world, and yet so dull, un- 
iowBxd, heartless, in those services wherein ye may draw near to God, as 
though ye were cloyed with them? move here as if ye were out of your 
element; drive on heavily in these ways, as though the wheels were off, and 
come to these duties as to a meal with a full stomach ? It is suspidous yo« 
delight in something more than God, give ^that worship to something else 
which is due only to God. 

(4.) Are you not easily drawn from God? Are you not less diseouteDted 
wiu a diversion from God than from some other things on which 3^onr hearts 
are set? That which you will easily part with, you are not mn^ pleased I 
with. Will not a temptation to take yon off from close walking with God, j 
prevail sooner than a motion to leave some sensual delight, ensnaring vanity? | 
Can ye be more fixed and constant in other enjoyments and delights, but 
more easily, more ordinarily removed from God ? This argues some dis- 
taste, some dislike of spiritual enjoyments. When the apprehension of sack 
a pleasure, such an advantage, will be more poweifril to turn ye aside frt«i 
God than the promises of tibe word, the motions of the Spirit, and fonner 
experiences are to keep you close to him, this argues the Lord is net yoor 
most delightful enjoyment. Men do not easily part with that wfaieh is their 
chief delight ; and if the Lord be not, something else is; and whatever thai 
is, it is an idol. 

(5.) Neglect ye not that which would make ye capable of the foUest enjoy- 
ment of God? Do ye not neglect holiness? Are ye not oonteot with some 
low degrees of it? Is it yonr design, your endeavour to come up to the 
highest pitch of it? There is no seeing, no enjoying God without this. 
And the more of this, the more of God is seen, the more enjoyed. When 
this is in perfection, the enjoyment will be perfect. When this is weak, 
ecijoyments will be small, and at a distance. The soul that counts the Lord 
his sweetest, most delightful enjoyment, will never think he has enough of 
him, and thevefore will be ever labouring for that which will make hia 



EpH« Y. 5.] XSM OUT OF HBA.TBM. 828 

capable of more. If an opimon of holiness will serre your toniy or the be- 
ginnings, the principles of it, without the life, strength, exercise, increase of 
it, it is saspicions ; yon place not yoor happiness in the firoition of God ; 
and if not in him, then it is in something else ; and whatever that be, it is 
an idol. 

Use 8. Exhortation. Be exhorted, in the fear of God, to avoid this 
idolatry. It is the apostle's exhortation, with which he closes his epistle, 
1 John V. 21. Search it oat, else how can it be avoided? Make use of 
the directions in the former use for that end at large delivered. If yon dis- 
cover it not, since such a discovery has been made thereof, it is because yon 
vrill not see ; and then henceforth this abominable sin in yon is wilful, and 
yourselves inexcusable, and the justice of God clear, if any perish for it. 

When you have found it, bewail it. Bewail it with sorrow proportionable 
to the heinousness of the sin. Use it as an aggravation of your other sin, 
wherein, for the most part, there is a mixture. It may be thou art not an 
open blasphemer, an actual murderer, or a wretched apostate, but art thou 
not a soul idolater ? Nay, there need no question be made of this. Go 
then in secret and blush before the Lord, and take shame to thyself, and be 
humbled for it, humbled deeply, for it is an high provocation. 

Fly to Christ lor pardon. that this might be the issue of all delivered 
on this subject, to drive ye to Christ ; not only to b^et in you some slight 
ineffectual apprehensions of some need of a Saviour (with which too many 
content themselves to the ruin of their souls), but to possess you with deep 
apprehensions of an absolute necessity of him; of his blood. Nothing else 
can wash off the deep stain of this crimson sin. One act (though ye be 
guilty of millions) of this idolatzy, will be enough to sink you into hell, 
enough to kindle the everlasting wrath of God against you ; that wrath which 
vnll bum for ever, which will bum so as none can quench it, except the 
blood of Christ be applied to that purpose. See into what a sad condition 
this sin has already brought ye. Hereby, 

1. You have forfeited an inheritance. It is not some parcel of your 
estate, some of less value, worth less consideration, but your inheritance, 
your whole inheritance, and that for ever. For a man to lose his whole in- 
heritance is a great, a sad loss ; but this is it you lose by this sin. < An 
idolater,' says the text, * shall have no inheritance.' 

2. Oh, but it may be the inheritance is little worth, and then no great 
matter if it be lost. Oh no ; it is a rich, a large, a glorious inheritance you 
lose hereby ; it is no less than a kingdom. The loss of a crown, the loss of 
a kingdom, sticks deep. Oh what hazards will not men run to save a king- 
dom 1 Their treasure, their blood, their lives, yea, and the lives of thou- 
sands, will men lose rather than lose a kingdom. Why, this is it yon lose by 
this sin, no less than a kingdom. ' An idolater shall have no inheritance in 
the kingdom.' 

8. Oh, but it may be it is some inconsiderable kingdom, some petty juris- 
diction, then the loss is not so great. Oh no ; it is the loss of the kingdom 
of God, and that is more than Uie loss of all the kingdoms of the earth. It 
is not the kingdom, the empire of a Cyms, or of a Ciesar, or of an Alex- 
ander, or Othman, but it is the kingdom of God. You lose hereby such a 
kingdom as the empire of the world is but a span, a mote, yea, nothing, com- 
pared with it. Oh, what dreadful bloody conflicts there have been for the 
empire of the world 1 how many millions have been sacrificed to secure it t 
And will ye lose the kingdom of God rather than sacrifice this sin ? The 
retaining of this sin will be the loss of that. So the text, ' An idolater shall 
have no inheritance in the kingdom of God.* 



BOOT. IDOLATBT KZCLUBE8 [EpH. Y. 5, 

Oh, bnt though this loss, this hazard, be exceeding great, yet it may he 
avoided ; though I oontinne in this sin, yet is there no hope in Ghxist ? May 
not he admit me into this kingdom notwithstanding ? Oh no ; Christ has 
no kingdom for sneh ; he never purchased a kingdom for those that will 
continue in this sin. Christ, who has made way for others to the kingdom, 
will himself shut sonl-idolaters oat of it. The text tells ns this too, * No 
inheritance in the kingdom of God, of Christ.* 

Obj. Bnt is this certain ? Is tiiis dreadful loss unavoidable ? May it 
not be otherwise 9 Oh no ; to dream of such a thing is madness ; nothing if 
more certain. The apostle is in nothing more peremptory ; mind the words, 
he says, ' An idolater shall not,* &c. He speaks not doubtfully, as of a thing 
uncertain, that may be or may not be. He says not, pmhdventnxe an 
idolater may not, but he shall not. As sure as the word of God is tme, as 
sure as the apostle was directed by the Spirit of God, without all peradven- 
ture, a soul idolater shall have no inheritance, &c. 

Obj. But is not this strange doctrine, to speak at this rate, of soul, of 
secret idolatry, a sin so common as few can acquit themselves of it ; to saj 
that all guilty of it shall certainly have no inheritance, &e. Is not this 
strange doctrine ? 

Ans, If it be strange, it is ignorance makes it so, for in the apostle's time 
it was a known, an acknowledged truth ; there was no question, no doubt, 
made of it. The first word of the text tells us this, ' This ye know.' As if 
he had said. You certainly know, you undoubtedly acknowledge this ; yoa 
make no question, no doubt of this, * No idolater shall,' &e. No idolater, 
that is so habitually, perseveringly, shall. This idolatiy, though it be 
secret, though it lodge in the retired chambers of the soul, tiiough its pari- 
lion be darkness, and no eye see it but the all-seeing eye of Gt)d, yet if it be 
not forsaken, lamented, resisted, subdued, it leaves no title, no way to the 
inheritance. Methinksthis should be a sufficient dissuasive from this sin, a 
loss so great, so irreparable, so certain. This should effectually stir yoa 
up to search out this sin, to seek pardon of it, to get power to subdue it, to 
expel it. But further to stir yon up against this sin, consider 

2. How it is represented in Scripture, in what colours the Holy Ghost sets 
out idolatry. 

(1.) It is called the worshipping of devils, not only in the Gentiles, 1 Cor. 
X. 20, but also in the Jews, Dent, xxxii. 17. Yet these, in their idolatrous 
service, did not intend to worship devils, no, nor to worship their idols; bnt, 
as the papists pretend, to worship Jehovah, the true God, in those represen- 
tations, as appears, Exod. [xx. 4 ?]. Now, what a horrible abomination is 
it to worship the devil ! Samuel, when he would aggravate Saul's sin to tlie 
height, tells him it was hke the sin of witchcraft and idolatry, these beuog 
the worst of sins. Yet, if we compare these, idolatry seems worse tban 
witchcraft, for witchcraft is but a compact with the devil, but idolatry is a 
worahipping of the devil ; now, is it not worse, a greater abomination, to 
worship than to make an agreement with him ? 

(2.) It is called whoredom and adultery, Judges ii. 17 ; * Went a-whoring,' 
&e., 2 Ghron. xxi. 18, Jer. iii. 9 ; idolaters are called the * children of 
whoredoms,' Hosea ii. 4, and iv. 12. It is spiritual adultery. The Lord 
can no more endure idolatry in his people, those that profess him, than a 
man can endure adultery in his wife ; other failings may be home with, bnt 
this calls for death or a divorce. Hence the Lord, where he forbids this sin, 
he adds this reason, Exod. xx., ' For I am a jealous God.' This provokes 
the Lord to jealousy ; he will no more endure a competitor in his worship 



£pH. T. 5.] laor out or hbatxh. 827 

than a hiuband will endore a parlner in the affeetions and ei:|]oymGnt of his 
wife. He is a jealoas God. 

(8.) This is the priocipal chaiaoter of antichrist. Babylon, the seat of 
antichristianism, is not called the tyrant of Babylon, nor the heretic of 
Babylon, bnt * the whore of Babylon/ the mother of fornications and abomi- 
nations, with whom the kings, nations, and kingdoms of the earth commit 
fornication, Rev. xvii. 5. Babylon,-*my8tery. It is a mysterioas spiritnal 
whoredom ; her great abomination is whoredom in a mystery, opposite to the 
great mystery of godliness, the mystery of the tme worship of God. Now, 
is it not a dangerons thing to have the least character, the least part of the 
mark of the beast, that mark by which the Lord has designed her and her 
partakers ont to most dreadful and remarkable destruction ? 

(4.) The Lord does most severely, most dreadfully threaten and pnnish 
idolatry above other sins. Yon may read the heinonsness of it, in the griev- 
ousness of IsraeFs, of Jadah's sufferings for it, Daniel iz. 12. * Under the 
whole heaven,' &c. The word confirmed hereby was the threatenings eze- 
cnted for this sin, than which the Lord threatened no sin more, none qo 
much, by his servants the prophets. He punishes not only the idolaters 
themselves, but even their posterity to many generations after them, for this 
sin, according to the tenor of that threatening, Ezod. zx. 6 ; and the Jews 
are so apprehensive of it, as to this day they have a saying, That no judg- 
ment befel the Jews for those many hundred years after they left Egypt but 
there is an ounce of the golden calf in it. 

Obj. But this was gross open idolatry, worshipping of images ; it was not 
this secret, this soul idolatry ; the Scripture speaks no such thing of that. 

Afu. This secret and soul idolatry, is in some sense worse than open 
idolatry ; and, therefore, those Scripture expressions setting forth the vile- 
ness and danger of that, may be applied to humble us under the sense of 
this. That this may appear, and nustakes may be prevented, remember 
wherein these two sorts of idolatry do consist. It is open gross idolatry 
when that outward worship, which consists in the gestures of body, bowing, 
prostration, &c,, is given in a religious way to others besides God. It is 
secret idolatry, when that inward worship, which consists in the acts and 
motions of the mind and heart, are given to other things besides God. Now, 
when both inward and outward worship together are given to the creatures, 
that is the worst of idolatry of all ; then the sin is complete in all the 
dimensions of its guilt. But now, if we compare these two sorts of worship 
apart, it is far worse idolatry, when inward worship is given to other things 
than God, than when outward worship only is communicated to them. 
And in this sense I say, that secret soul idolatry is worse than that which 
is gross and open, and that in divers respects. 

1. The Lord more respects inward worship than outward, the acts and 
motions of the soul, than the acts and gestures of the body. * My son, give 
me thy heart.' 'The true worshippers shall worship the Father in spirit,* 
John iv. 28. It is inward, spiritual, soul worship, which the Lord most 
requires, most respects, most delights in, is most honoured by ; and there- 
fore it is a greater provocation to give this soul worship to other things than 
that of the body. It is worse idolatry for the soul to bow down to a lust, 
than for the body to lie prostrate before an idol. 

2. Even in worshipping Gk>d, a man may be excessive in outward acts 
and expressions, in the motions and gestures of the body ; but there can be 
no excess in the inward acts of worship. Ye cannot love Gk>d too much, 
nor trust, fear, desire, delight, nor have too much esteem of him, and this 
argues a greater excellency in, a greater necessity of this inward worship* 



828 BQITL IDOLATBT KXOLTTDEB (EfH. Y. 5. 

than of tbat which is oniwazd, aad iherelbre a greater provoestion to gtva 
that sool- worship nnto others, than this of the body. 

8. The olgects of secret idolatry are worse than those of open iddaiiT', 
the idols worshipped are more vile, more abominable ; and, ^erefiore, the 
idolatry more to be abhorred. For the idols here worshipped, the objeeto 
of soul- worship in this secret idolatry, are for the most part the lusts of men. 
Now, there is not the basest creatnre tiiat eyer the blindest of the heathen 
worshipped, that is so Yile as oor base lasts. There is no ereatore so mean 
(not such as the Egyptians worshipped) but has some goodness in it. Gen. L» 
something of worth or uae as it is a creatnre ; but there is no goodneea at 
all in the lusts of men, nothing bnt what is altogether and upon eyery 
account most abominable, and that in the eye of God, who judges of things 
as they are, and so judges righteous judgment. He looked upon all that he 
had made as good, even the meanest of his creatures ; but he cannot endure 
to look upon men's lusts, he is of purer eyes than to behold iniquity ; so 
vile, so loathsome, so abominable, so full of provocation, he cannot look 
l^K>n them but with indignation. Now for men to give that divine honour, 
that soul worship which is due only unto the Miyesty of heaven, onto their 
vile abominable lusts, must needs be more heinous, more intolerable, than 
if it were given to the works of God*s hands, than if it were given to the 
sun or moon, yea, or to wood and stone, yea, or to toads and serpents ; for 
these are better, have more worth in them than our lusts, for they are the 
works of God's hands ; whereas your lusts are the loathsome issue of filthy 
impure hearts. 

When your lusts have more of your hearts, thoughts, delight, desires, 
love than God, it is worse idolatry upon this account than if you should 
bow to a sun or moon, than if you should lie prostrate before a toad or 
serpent. 

Obj. But some may say. If we did make vows or prayers, if we did hum 
incense, or offer sacr^ce to our lusts, then might we be charged vrith this 
idolaioy ; otherwise the censure seems to want good ground. 

Am, I have instanced at large in many acts of worship besides these, 
which are due only to God ; and it is idolatry to give any one, not odIj 
these. But as for this objected, see if there be not something answoaUe 
to these, nay, something exceeding these acts of worship given by men to 
their lusts. 

1. As for prayer and invocation. If the desires of your hearts be more 
after the fulfiOiling of your lusts, and making provision for them, than after 
the pleasing and honouring of God, why then, you pray more to your lusts 
than unto God. For if the desires of your souls be not after God, as thej 
cannot be while your lusts prevail, why, then, that which you oomnt pray* 
ing to God is bnt the carcase of a prayer. Your lusts have that which b 
the soul and life of prayer. For the essence of prayer consists in the ardent 
desires of the heart, the expressions and gestures are but formalities snd 
circumstances, not at all regarded by God except in displeasure, when the 
other is absent, Isa. xxix. 18. Thu was no praying ; but Hannah's was 
without expressions, 1 Sam. i. 18, 15. 

2. As for vows. If you purpose and resolve to live in sin, and follow the 
motions of your lusts, is not this a mental vow ? This is eqfuivalent to, 
and has the strength and firmness of, a vow, and is stronger than any resdu' 
tion for God can be, while the strength of sin is unsubdued. 

8. As for sacrifices. If you give up yourselves to any way of sin, you 
sacrifice more thereto than tiie cattle of a thousand hills. A man given up 
to a lust, he sacrifices his time, his strength, his enjoyments, his part% his 



Epk. Y. 6.] mil OUT or sklyek. 829 

«DdMivoim, his tboagUs, his affections, naji his soul thereto. And are 
not tiiese more yiJaable than the saerifiees of bolls or goats ? than^any 
sacrifiee of that nature in ase among the Jews or Gentiles, Ps. li. 16, 17. 
An heart brokMi, i. 0, subdued to God, ready to yield to his will in all 
things, is a saorifiee to Qod. 80 is a heart subdued to a Inst, ready to 
yield to its motions, it is a sacrifice to it ; such a sacrifice as God requires 
ioT himself, and would be weU-pleased with it, if it were oflered to him ; 
better pleased than with all extenial saerifiees. 

O^'. But what does this concern the people of God already in coyenant ? 
Though they may be guilty of some inordinate, t. 0. idolatrous motions, yet 
are not they hereby brought within the compass of this threatening. They 
cannot lose their title to the inheritance, that which they were ordained to, 
that which they are bom to. ' The foundation of God standeth sure,* &c. 
* Whom he has predestinated,' &c. 

Ana. Be it so. They fiUl not directly under the threatening ; yet does it 
sometimes concern them. If it did not, yet are there other weighty con- 
siderations that should make this sin dreadful even to God's people. 

1. Though it make not their possession of the inheritance impossible, 
yet will t)^ make it exceeding difficult. The apostle gives direction, 
2 Peter i. 11, how an entrance mi^ be ministered abundantly into the ever- 
lasting kingdom. Though the people of God, giving way to these motions, 
may possibly have an entrance, yet not abniidantly ministered. It is one 
thing for a man to creep into his inheritance ; another to be carried with 
full sail into it. The apostles speak of some that shall be saved, but so as 
by fire, 1 Cor. xiii. 15 ; though they may escape this threatening, yet very 
hardly, with much danger and difficulty ; even as out of the fire he shall be, 
tCPKD ^SKDi M A firebrand. The Lord Christ makes it such a difficulty as is 
nex( to an impossibility, Mark x. 28, &c. Now to prevent a mistake, he 
tells them, it is not the having, the possessing of riches, but the idolizing of 
them, trusting in them, ascribing that to them which is due only to God ; 
which makes it thus exceeding difficult for those that have riches, &o. And 
there is the same reason of all other things inordinately affected. He 
that inordinately loves, iears, delights, desires, esteems anything in the 
world, it will be exceeding difficult for such a one to enter. And lest 
any should make light of it, be further expresses the difficulty by a com- 
parison, ver. 25. There is but the difference of a letter betwixt xa/tt}Xo(, 
a eamelt and xa/«#Xo(, a cabU; and this latter way some render it, ' It is 
easier for a cable,' &o. Take it which way you will, it speaks a difficulty 
impossible to be overcome by the power of man. And bo he explains it, to 
allay the disciples' astonishment, ver. 26, 27. It is possible only to 
almighty power, which alone can so disengage the heart from riches and other 
objects, as it shall not immoderately affect them, inordinately love, desire, 
prize. There is no other way possible to heaven, but by subduing this 
idolatrous humour of trusting in, idolizing of, riches. And the same is true 
of any other object whereon the mind, the heart, is more set than upon 
God : ' It is as easy,' &e. 

If you give way to these inordinate motions, affections, to., you will find 
the way to heaven, like the Israehtes' way to Canaan, tedious, difficult, dan- 
geroos. It was idolatry made it so to them. The Lord might have brought 
them a short, a safe, an easy way, to .the promised land, and made it a 
journey of as few days as it was years ; but their idolatry, with other sins, 
provoked the Lord to swear in his wrath, &c. And this very thiAg, both sin 
and punishment, is proposed as ensamples to us, lest, being ensnared in their 
sin, we should M bj their punishment, fall in the wilderness, and come 



880 SOUL woLkTaiY Ksaunms [Eph. Y. 6. 

short of Canaan^ 1 Cor. x. 6, 1, 11, 12. If thig shut not the people of God 
oat of his rest, yet it may make your way thither exceeding wofol and perilous, 
exceeding difficult and hazardous ; it may bring ye baok into the wilderness, 
when ye are in sight of the land of promise ; may dash your hopes, darken 
your evidence, and make your way on earth a dry and comfortless desert, a 
perilous and howling wilderness. 

2. This will blast the prosperity of your souls, ^danger the life of holi- 
ness, keep ye back from the power of godliness, bring your souls into a con- 
sumption, keep them in a languishing condition, even near unto the gates of 
death. And what greater miseries ean beM a servant of €k>d in this world f 
-Oh, if we could look upon things with a spiritual eye, these distempers would 
be more dreadful than outward sufferings. When anything in the world is 
inordinately, i.e. idolatrously minded and affected, it is a soul disease, like to 
those diseases of the body which draw all the spirits and nutriment to the 
distempered part, and leave the rest weak and languishing in a consumption. 
While ye love ol^er things inordinately, you lose your first love to Christ; 
while ye are so eager after the world and other vanities, you must needs be 
lukewarm in the ways of God ; while ye are so active after a soul-idol, you 
cannot but be barren and unfruitful towards God. And how dangerous ars 
these distempers, how odious to the Lord, how severely does he threaten 
them! 

This idolatrous plant will suck away all the juice and sap of your souls, 
and leave grace to wither and languish. It cumbers the ground whereTar it 
takes place, and makes all about it barren. 

There is no coming up to the power of godliness, to the vigorous exereiss 
of grace, to the lively actings of holiness, no access to intimate communion 
wiUi God, where this is tolerated. And what is the life of a Christian with- 
out this, but a shadow of death ? If the hearts of lukewarm, formal, baek- 
sliding professors (who abound everywhere) were searched, some such 
imposthume would be found there, some lust or vanity idolatrously affected, 
imposthumating their hearts, and eating as a cancer ; nor can our souls ever 
prosper, but will still be backsliding, tUl the ulcer be lanced. And are not 
such distempers dreadful, which bring the soul so near to apostasy ? Should 
not this be a forcible motive ? 

'8. If you continue in this guilt, you may be sure some sharp affliction wOl 
befall you. If the Lord have any love to you, he will not lose you : * As 
many as I love, I chasten,' Bev. iii. Either he wiU pluck that from yon 
which ye immoderately value and affect, or else he will so embitter it to you 
as you shall find by sad experience that it is an evil thing and a bitter that 
thou hast forsaken the Lord thy God, to set up other things instead of him, 
Jer. ii. 19. He will make this very wickedness to correct thee, and thy 
backsliding hereby occasioned to reprove thee ; he will turn those idolised 
comforte into gall and wormwood, and convey a sting into that which thy 
heart, with such delight, embraces. If thou fall not in the wildoniess (as 
habitual idolaters), yet will he turn thy idols into serpente ; so that instrad 
of the comforts thou expectest to refresh thee, thou shalt find a sting te 
wound thee. The Israelites* sufferings for idolatry and other evils are pro- 
posed as ensamples to the people of God, 1 Cor. x. If thou expectest to e^joy 
thy idol quietly, thou art deluded ; if thou belong to 6k)d, he will make thee 
smart for it. If you will not speedily put away these spiritual whoredoms 
out of your sight, the Lord will strip ye naked, and make ye as a vrildemess, 
Hosea ii. 8 ; see chap. v. 6, 7. 

4. The Lord will withdraw himself from you. There must needs be an 
eclipse when the earth gete betwixt you and the sun. You will find the 



EpH. Y. 5.] MEM OUT OF HBAVBN. 881 

light of his eonntenance elonded when snch gross vapours, such lasts, snoh 
inordinate motions abound. The Lord is a jealous God ; if he do not send 
yoa a bill of divorce, yet ye shall have little of his presence ; he will be 
separated in part, thongh not totally and for ever. And oh how sad will 
yonr condition be, if ontward afflictions and spiritual desertions should meet 
together I If the Lord, for your idolizing the things of the world, should 
leave you destitute of them ; if ye should fall into poverty, disgrace ; if east 
off by friends and relations, too much valued ; if he should cast you into 
languishing sickness, and then wound your conscience, drop bitterness into 
your spirits, and set his terrors in array against you ; if you should cry to 
him in this condition, and he refuse to hear yon ; if seek him, and he not 
be found of you ; if he should send you to the gods that ye have served ; if 
he should bring to remembrance your idols, your credit, riches, pleasures, 
sports, company, relations, and say to you, as to them. Judges x. 18, 14, 
Qo and cry to these idols that you preferred before me, let them deliver you, 
let them speak peace to you, let them save yon, let them free yon from the 
wrath to come, let them secure yon from going down into the pit. Yon 
have slighted, undervalued, cast o£f me when you prospered ; and do ye 
come now to me when ye are afflicted ? Nay, go to the gods that ye have 
chosen. Yon thought them more worthy of your thoughts, affections, hearts, 
than me ; make much of your choice, eat the fruits of your doings, I will 
have nothing to do with you : Oh what a dreadful condition will this be ? 
There is but even a span betwixt hell and it. Now, by continuing under 
this guilt, yon are in the high way to this wofrd condition, you are posting 
towards it. Oh remember it before it be too late. 

Quest. But since this soul idolatry is so dangerous to all sorts, how shall 
it be avoided ?_ What means may we use, to escape out of this dangerous 
snare? 

Afu, For satis&ction to this, observe these directions. 

1. Get new natures. All otiier means will be ineffectual without this. 
The regeneration of the soul;is the only way to the destruction of this sin. 
The firat beginnings of spiritual life, are the first pangs of death to soul 
idolatry ; and as grace increases, as holiness grows, so does this sin decay. 
It ceases to be habitual and reigning, when the principles of grace are first 
implanted ; and as holiness, which is Christ's interest in the soul, grows 
stronger and stronger, so the interest of the fiesh and world, wherein the 
life and power of this sin consists, grows weaker and weaker. They are as 
the house of David and Saul. This is the wofnl misery of an unrenewed con- 
dition ; and oh that it might be laid to heart by those whom it concerns ! While 
ye are in the state of nature, unconverted, not sanctified, not bom again, 
yon are unavoidably idolaters. It is reigning and habitual, and so damning, 
and destructive, till ye be regenerated. Bin has the throne, Satan has the 
sceptre, every base lust and vanity takes place of God, of Christ, in your 
hearts. Whatever ye love, ye love it more than God. Whatever ye trust, 
delight in, desire, esteem, the god of this world is your god, and the lust 
of the flesh, eye, pride of life, is your trinity. God has no place in your 
minds and hearts, or but an inferior place, a place unworthy of him, below 
yonr lusts, vanities, relations, enjoyments. God has no true worship from 
yoa ; that which is due to him is given to other things ; and so it will be 
till yon have new hearts, till old things pass away. Oh what a wofnl con- 
dition is this ! Be convinced of it. Cry unto God for the spirit of regene- 
ration, for those new hearts which he has promised. Till then, yon are, yoa 
will be, such idolaters as have no inheritance in the kingdom. 

2. Mortify your lusts. It is the apostle's direction, Col. iii. 5. If we 



882 SOUL IDOLATBT KXGLUDB8 [EhL Y. &• 

inquire, as the aposQe James in another case, from whanee eomes this soul 
idolatry ? we may answer, as he, James iv. 1, ' (]omes it not henoe^ eren of 
your lasts that war in your members? ' Here is the spnng-head of this 
abomination. Stop up this, and the motions, the streams thereof will M. 
When Delilah would destroy Samson, she inqoired wherein his strength lay. 
Why, the strength of this idolatry lies in nnmortified lusts ; except ye cot 
these off, ye will never prevail against it. Oh that instead of those Tsnities, 
to which Satan diverts so many professors from the great coneemments of 
their souls, this might be your care, and study, and design, to die daily. 
Be much in mortifying duties : 1, Search out your lusts, get more a cqua i ntr 
ance with the distempers of your hearts ; 2, Be sshamed of them ; 3, Ac- 
knowledge them, with all their aggravations, be humbled for them in the 
sight of God, frequently, seriously ; 4, Cut off the occasions which nourish, 
support ikem ; 5, Beat down your bodies, and bring them into subjection ; 
ra^er forbear lawful liberties, than yield any encouragement to your lusts 
by them ; 6, Cry unto God for strength against this great multitude ; look 
on them as more dreadful than an host of armed enemies ; as more dangerous, 
more pernicious ; say as Jehoshaphat, 2 Chron. zx. 12 ; 7, Bewail them as your 
greatest afflictions ;' 8, Act faith on Christ crucified, and by the power of it 
draw crucifying virtue from him ; it is through his strength only that you must 
conquer. The life of this sin is bound up in the li£B of nnmortified lusts* 
Crucify these, die daily unto them, and this sin will die, will M with them. 

8. Get right apprehensions of the things of the world. An overvaluing of 
outward things is the birth and food of Uns soul-idolatry. The motions and 
affections of tiie soul follow the dictate, the judgment of the understanding ; 
if this be corrupt, no wonder if they be inordmate. The judgment is the 
spring of the soid's motion ; if that be out of order, no wonder if all the 
motions of the heart be irregular. Whence is it that we immoderately love, 
desire, delight, trust, outwani things, but because we overvalue them, appre- 
hend more in them than there is ? Let your thoughts often represent to 
your souls the vanity, emptiness, uncertainty, dissatisfaotion, deceitfnlnees, 
unprofitableness of your choicest worldly ei\joyments, and the vexation <d 
spirit that attends them, and converse in the world under the sense of tliese 
apprehensions. Look upon them, as the Spirit of God represents them, nay, 
as experience testifies of them, and the ground of idolizing them will be hi 
less. Consult with the best experience, and stsnd to its verdict. What did 
Samson or Solomon find. in beauty, or Haman in honours, or Judas in his 
money, or the rich man in his full bams and exceeding plenty, or David in 
his dearest child, or Job in the wife of hk bosom and choicest friends ? Oh 
misersble comforts, miserable comforters 1 Are such things worthy to come 
in competition with God ? Think seriously of these things, judge of them 
as they are, use them as though ye used them not. When yoa are crucified 
to the world, then will this sin languish, then will the strength of it be 
weakened. 

4. Let your hearts be especially jealous of lawful comforts ; these aie the 
most dangerous snares. Because we apprehend least danger in them, herein 
we are most secure, and therefore the sooner surprised. Because we may 
lawfully follow our calliogs and worldly business, ^erefore men take libertf 
to follow them too eagerly, engage their minds and hearts too fiur npon 
them, and that before tiiey are aware of it. 

Because we may lawfully love friends and relations, we aie leas walchinl to 
avoid excess in our affections. Because recreations are lawful, theref(»e we 
are apt to take liberty to exceed therein. Because we may take eom£art in 
outward ei\joyments, therefore we are mora apt to let out our hearts to them, 



EpR. Y. 5.] MEN OUT OF BEATEN. 888 

as if they were our chief comforts ; especially when onr employments border 
upon spiritnal things, we are apt to think we cannot be too inordinate, 
whereas spiritnal things themselves may be carnally used. And the extreme 
here is more easy to Uiem that are conscientious, than in things apparently 
eyil. Oh, how many who escape the gross pollntions of the world, and are 
fur from excess of riot, are miserably ensnared in the inordinate using and 
affecting of lawful things ! Here we lie most open to Satan ; therefore, if ye 
would avoid this idolatry, be most watchftd and jealous in these things. ^ 



THE CHILDREN OF GOD SHOULD NOT BE 
PARTAKERS WITH OTHERS IN THEIR SINS. 



Be ye not there/ore partaken with them, — ^Efh. V. 7. 

Hayimo given yoa a general aceoont of the eighth verse, before I take a 
more particular view of the words, I thoaght it not amiss to take notice of a 
very aseful and necessary truth, which ti^s seventh verse offers onto oar 
observation. It is this : 

Oba. The children of God should not be partakers with others in thdr 
sins. Those that profess, &c., and would be .accounted foUowers of Grod as 
dear children, should be careful not to partake with others in their wickedness. 

The fbrst thing ye should be careful of, is to avoid personal sins ; the next, 
not to be tainted with the guilt of other men's sins. 

If you would walk as becometh saints, ver. 8, it is not enough not to act 
sin yourselves, not to be principals in sinning ; you should be fearful to be 
accessory to the sins of others. It is the apostle's advice to Timothy, 
1 Tim. V. 22. Avoid not only the acting of sin thyself, but also a partaking 
with others* sins. If thou couldst live free from personal guilt, yet thoa 
mayest contract guilt enough by other men's sins to make thee liable to 
condemnation. 

The marrow of this truth lies in knowing how and in what ways we may 
be in danger to be partakers of other men's sins. Unless this be known, it 
will not, it cannot be well avoided ; and therefore I will endeavour to shew 
how many ways ye may be guilty in others' sin, guilty of that evil wbieh 
other men act ; how ye may be accessory to that sin wherein others are 
principals. This may come to pass very many ways. To help your memo- 
ries, I shall reduce as many as I have observed (for all I will not undertake 
to find out) to six heads, most of which are pregnant, and include in them 
many particulars. 

Ye may partake of others' sins, by practismg, concurring, causing, occa- 
siouiug, countenancing, not hindering the sins of others. 

1. By practising the like evils. The apostle seems especially to intend 
this. Commit not the like sins ; act not like the children of disobedience. 
They are guilty of fornication, vers. 8 and 4, take heed ye tread not in their 
steps: * Be ye not,' &o. 2 Kings xvi. 10 : King Ahaz, going to Damascus, 
saw an altar there, and sent the pattern of it, that UruJi the priest might 



EpB. Y. 70 PABTAZXNO WITH OTBBBS IN TBBIB BINS. 886 

bnild one according thereto ; and it is said, 2 Ghron. zxyiii. 28, that * he 
sacrificed nnto the gods of Damascns.* Here is an evident partaking in 
those idolaters* sin. Those that give as the best account of that mysterioas 
book, ezponnd that place, Bev. xii. 2, so as by the Gentiles they understand 
the papists. And these are called Gentiles, because goilty of the like super- 
Btitioos, idolatrous worship with the Gentiles, in their worshipping of 
images, and praying to souLs departed. They hereby so far partake of tiieir 
abs as to partake of their name. That is a remarkable instance, Mat. 
zxiii. 84, 85. The Jews, by persecuting and killing the servants of Christ 
in their time, became gidlty of the blood of God's seryants, shed by their 
fittheiB in former times. That is the best account we can give why the Lord 
would bring upon that generation all the righteous blood that had been shed 
in all generations. By acting the like cruelty with their fathers, they did 
shew tiieir real approbation of their forefathers' sins. This made them 
accessory to sins committed before they had a being, so fistr as they were to 
suffer for them also, not only for their own personal wickedness. Imitation 
is a participation ; and this clears the justice of God in visiting the sins of 
&thers upon their children. If children imitate their &thers they partake 
in their sin ; no wonder then if they partake of the plagues due to their 
fiUhers' sins. 

Some take this as an excuse, &c. But you see how the Lord takes it. 
If you imitate the sins of ancestors, the Lord may not only charge the guilt 
of your personal sins, but the guilt of your fore£ftthers' sins, upon your 
souls. Who would not tremble to hear the Lord Christ threaten to charge 
the guilt of all former generations upon that one generation ? If ye be 
imitators of them, yon are in some sense partakers with them ; and so the 
Lord may justly punish you for them. 

Hence we hAve both precept and example, to confess the sins of our 
fathers. Command, Ley. xxtI. 89, 40. Example of David, Ps. cvi. 6 ; of 
Jeremiah, iii. 26 ; of Daniel, ix. 5, 6. Now, why confessed, but that they 
may be forgiTen ? And forgiven to whom ? to forefathers deceased ? No, 
by no means, there is no forgiveness after death. But that they may be 
forgiven to the living. And why forgiven to them, but that they may be 
guilty of them. Gmlty, then, ye may be of fistthers* sins ; and how more 
evid^tly than by imitation ? To imitate is to participate. 

2. By concurring, A concurrence, though it be but partial, may make 
thee guilty of sin as an accessory, whoever be the principid in sinning. 

Now there may be a sinful concurrence ; you may partake of others' sins, 
by concurring with them, divers ways, and so be guilty of that sin which 
others act. 

(1.) By contriving. When sin is contrived, there is concurrence of the 
head, though not of the hand. Thus Jezebel was guilty of Naboth*s murder, 
though the elders and nobles of the city were the actors in it. It was her 
plot, 1 Kings zxi. 9, 10. The guilt of his blood was upon her soul, though 
her hand was not imbrewed therein ; and therefore the Lord threatens that 
in the very place that was the occasion of her murderous plot the dogs 
should eat her, ver. 25. 

Thus David was guilty of Uriah's death, though Joab was the actor, and 
the Ammonites the executioners, 2 Sam. xi. 15. 

Thus Bebekah of Jacob's dissembling. She contrived it, to defeat Esau, 
though he was the actor. And if he smarted for it in so many hardships 
after, she had her share in his chastisement. 

Always the contriver is chargeable with a great part of the guilt, if not 
the greatest If thou plotteet and oontrivest how to defraud, how to dis- 



886 PABSAxmo 'with otbbbb nr theib siks. [Eph. T. 7. 

paraiie, defame, how to be revenged, &e. Whoever eSod lAuii tlioa pbttest, 
thongh thy hand be not in it, tiioogh thoa be not seen therein, the Lord, 
who is the searcher of hearts, wiU ohaige the sin upon thy soul. 

(2.) By consenting. Whm there is consult to sbi, there is a eoneor* 
rence of the will, though not of the outward man. This consent is always 
goilty, Aether it be free, so Baal was goilty of Stephen's death. Acts viii. 1; 
or whether it be extorted, so Pilate was guilty of Christ's death, thon^ the 
Jews seemed to overrole him thereto ; or whether it be taeit, and i^wed 
no way bat by silence, qtd tacety eotuentire videtur. If, when anjrthing thai 
is unlawful is propounded, thou givest consent any way, though bai as it 
were unwillingly and with reluctaney ; yea, ihou^ it be but by dlenee, thai 
sin is thine, the Lord will eharge its guilt on thee, whoever act it. 

(8.) By inclination. Where there is an inclination to an unlawlal act, 
there is a concurrence of the heart, though the outward man act nol. If thy 
inclination be such, thou couldest wish in tiiy heart such or such a widced- 
ness, which others act ; though thou dost not contrive it, nor ezpoBsaiy 
consent to it, nor contribute anything to bring it to pass, yet thy baari is 
with the actors of it, thou hast a good mind it should be done, this is qdou^ 
to bring the guilt of it upon thy souL Instances of this must be Bought in 
our own hearts ; it is hurd to find them elsewhere, because indinaticHia are 
not known but by outward expressions, and so without these are not related. 
That of Shimei comes near it It is like he did not contrive Abealom's 
rebellion, or David's sufferings thereby occasioned, nor is it probable that 
he was called to give his consent, nor do we find him joining with Absalom 
in the war, yet his wards shew it was the incHnation, the deeira of his 
heart, that all this avil should befall David; and this had (been enoogh to 
make him guilty in the sight of God, though he had never broke forth into 
such ezpreseionB before men. If thy heart be inclined to thai which others 
act in an evil way, even this, if there be nothing else, taints thee witii the 
guilt of their evil actings. The Lord passes sentence according to the 
motion of the heart, though men judge only outward actions. * He tiiat 
lusts after a woman, has committeid adultery with her in his heart.' He 
that desires revenge, does murder the man in his heart, thou^ another do 
the act without thy consent or knowledge, thy heart concurs, because thai is 
its inclination. And he that concurs with a sinner, so &r partakes of 
his sin. 

(4.) By rejoicing. When a man is glad that an unlawful act is done by 
others, he concurs in affection, though not in action. Thus was Ahab gnilfy 
of Naboth's blood. He did not contrive his death, the pbt was Jesebel's ; 
nor did he execute it, the fiftct was done by the nobles and elders of the city. 
Nay, lor anything appears, he knew not of it till it was done ; hot when he 
knew of it, he was not sorry for it. His cheerfulness, readiness to iake pos- 
session, shews he was glad enough thai Naboth was dead, 1 Kings xzi. 16. 
And this makes him so guilty, thou^ he was neither plotter nor actor, ai 
the Lord charges him wi& killing Naboth, ver. 19, and the threatening Wh 
heaviest upon him, vers. 21, 22. 

If thou art glad when others do wickedly, this will make thee guilty of 
their wickedness. If thou art glad at the losses, disgraces, sufferings ol 
those thou lovest not, thongh thou be not the qppsessor, or the slanderer, 
or persecutor, though thou art not otherwise than in affection inainmiental 
herein, yet thou art guilty hereof. 

(6.^ By sentence and vote. He thai gives his vote that an unlawful *l»w»g 
shall be done, thou^^ others do it, he is guilty ef it. Here is a verbal eon- 
eunrence, thougjh not zeal. Thus Sanl was guilty of Ghristians' deayi, Aeli 



EpH. V. 7.] PABTAKINa WITH OTHBBS IN THBIB 8IM8. 887 

zzvi. 10. His sentence made him guilty, if he had no way pretended to 
execution. The apostle advises Timothy to heware he partake not of men's 
sins this way, 1 Tim. ▼. 22, ' lay hands/ ». e. admit no man to the ministry, 
suddenly, withoat dae examination, witiioai saffioient evidence that. he is 
fiUy qaalified for that high calling. < Neither partake,* t. «. if others joined 
with thee, will sin in admitting unworthy persons, and will vote them sud- 
denly into the ministry, who are suspected of scandal or insafficiency ; concur 
not with them, lest hereby thou be partaker of those other men's sins. So 
it 18 ordinarily taken ; a verbal approbation of that which is unlawful, any 
expression which shews a liking of that which is sinful, brings a man under 
the guilt of that sin, whoever act it. 

(6.) By assisting. He that contributes anything to the promoting of sin, 
though he be not Uie principal actor of it, brings the gailt thereof upon his 
soul. Thus was Saul also guilty of Stephen's death. Acts vii. 68. He did 
not cast stones at Stephen ; so far as the relation acquaints us, he only kept 
the clothes of those that stoned him. Yet, promoting this sin but thus far, 
he made himself guilty of it. Here is a real concurrence, though but partial 
and inferior. 

So Demetrius, and the rest of the silver-smiths, that made shrines for 
Diana, if they had not joined in the idolatrous worship of that idol, yet their 
craft tending to promote it in others, had been sufficient to involve them in 
the guilt of idolatry. Acts xix. 24. 

So those tradesmen amongst us, who make use of their professions to 
nourish pride, drunkenness, voluptuousness, helping them to what they know 
will be so abused, bring open themselves the guilt of these sins. Whatever 
such seem to get hereby, they will find a dreadful score hereafter, when 
they must be accountable, not only for their own personal sins, bat for the 
sins of multitudes, which, by the abuse of their professions, they have 
nourished and promoted. j^ 

(7.) By communicating'.in the profits or pleasures of sin. When men are 
willing others should continue in sin, for the unworthy advantages they reap 
thereby. Thus panders are guilty of whoredom, though they personally act 
not uncleanoess. So receivers are guilty of theft ; < oast in thy lot amongst 
OS, let us all have one purse ;' partiJcing of the gain, they partake of the sin : 
Pa. 1. 18, ' When thou sawest a thief, then thou consentedest with him, and 
haat been partaker with adulterers.' So are they, who, for the pleasure 
they take in undeanness, care not how many write immodest lines, or speak 
immodest language. 

The masters of the damsel who was possessed with a divining devil, had 
rather she should have been still in his possession, than they dispossessed 
of the gains they got thereby ; and so were hereby accessory, both to the 
devil's wickedness, and the damsel's misery. 

Thus are they guilty of practising with the devil, who have recourse to 
those that practise by him ; to wizards, or, as ye call them, cunning men. 
By seeking to these for the recovery of things lost, or the discovery of things 
secret, you are accessory to their witchcraft, and tainted with the guilt of 
that league which they have made with the devil, by virtue of which they 
come to that craft after which you inquire. Which practice, of seeking to 
wizards, is so clearly condemned, so severely threatened, in Scripture, as none 
dare use it but such as are ignorant of the word of God, or such as do not 
regard it. But I may meet with this hereafter. Thus, you see, these seven 
ways ye partake of other men's sins, by concurrence with them, which is the 
second general I propounded. 

▼oii. n. T 



888 FABTAXniO WRH OTHSB8 IN TRIIS BIXS. [EPH. Y. 7. 

8. By oecagioning the sixiB of others. When we gite oihen oeeaaon to 
sin, and that may be dose many ways. 

(1.) By evil example. One sin of an exemplary person may ooeaaion 
many. When magistrates, or ministers, or parents, or masters of fiMnili e n, 
or any one eminent in the aoeonnt of otiiers, makes bold with that which is 
eyil, it is a pregnant sin, has many in the bowels of it. We may say of it. 
* Behold a troop ;' it goes not alone, it has many foHowers. Sadi cannot 
sin at so easy a rate as others, one evil may bring the ehai^ of a thonaaiid 
npon their souls. Peter's failing in Jaduzing, eonforming to thor cere- 
monies, withdrawing from the Gentiles, to the infringement of Chnstiaa 
liberty, it involved many in his guilt, and so himself in the guilt of many, 
0al. ii. 12, 18. To this day, some encourage themselves in wickedness bj 
the examples of Noah, Lot, David. It was ti^ought wonderful that Abraham 
should have issue at an hundred years of age. Ay, but evil example is more 
fruitful ; it ean oeeasion sin many hundred, some tiiousands, of yean, aiter 
it first appears in the world. Our first parents' sin is fruitfol to this hour. 
Thou knowest not but the bad infiuenoe of thy sin may operate many years 
after thou art dead. Masters of families, and parents especially, should 
consider this. Those that are under you have their eyes upon yon. lliej 
are more apt to be led by example than precept ; they will do as tb^ see 
others do before them, not as you bid tiiem, but as you lead them. If 
parents be given to swearing, tippling, gaming, whoring, scoffing, contenticB, 
superstition, &c. ; advise your ohil£en as much, as seriously as yon will; 
you shall find one ill example do more hurt than a thousand wbolesome 
admonitions will do good. Thy sin may lead others to hell, thy efaildien'i 
children when thou art dead ; and will not that which sinks them boidea 
thee? One sin may this way bring along with it the guilt of masy 
thousands. 

(2.) By the ofiensive use of things indifierent. When a professor win go 
to the utmost line of his liberty, in the use of things lawful in tbemsdveSf 
but of the lawfulness of which others are unsati^ed, this ia to Bland oo 
the edge of the hill (as Ghtysostom calls it). One that is strong possibly may 
stand there safely; but a weak one thereby encouraged to follow him, may 
be oairied headlong. Is it not better not to go so high, than to endao^ 
the ruin of others by fc^owing thee ? 

Two great questions there were of this nature in the apo6tle*a time; Am 
i^stle gives many cautions in the use of liberty about them. One wu, 
whether it was lawful to eat things sacrificed to idols. The intelligent sort 
of Christians then were persuaded to eat them, when sold in the shamblee, 
or used in civO feasts. The weaker sort did not so well understand their 
liberty herein, were not satisfied that it was lawful. Now see what advice 
he gives to the intelligent, 1 Cor. viii. 8. This is indifferent, and yon have 
liberty to use them, to eat these things ; but, ver. 0, if one that is not satis- 
fied be encouraged (by seeing thee use this liberty) to eat with a doubting 
conscience, the use of thy liberty becomes a stumbling-block to the weak, 
occasions him to fall into sin, l^ doing tiiat which he is doubtful of. 

Another question was, about the indifferent use of meats, whether it wis 
lawful to eat what was forbidden by the ceremonial law. The more knowii^ 
Christians were satisfied of its lawfulness ; the weak sort doubted. Jh» 
apostle gives the like caution in this case, Bom. xiv. 20. Why evil ? Since 
it was lawful in itself, why, says he, it is evil to thee, because it oecaaiciis 
sin in others. It caused the weak to stumble ; they, following the praetice of 
the strong, when they doubted of the lawfulness of the practice, did stomble, 
did sin, doing it with a doubting conscience, for, ver. 28, he cautions them in 



EpH. V. 7.J PAXTAKINO WITH 0THXB8 Dl THUB SIN8. 889 

using all things tliat are lawful ; this may be an occasion to others of doing 
many things nnlawfnl, and their goilt this way will reach thee. 

The apostle advises to avoid aU appearance of evil. Qtdcquid muds/uerit 
coloratum. For that which has but a show of evil in itself may oecasion a 
real evil in another, and so he that committed but evil in show may be 
tainted with a real goilt. 

(8.) By seandalons sins, either in judgment or practice; for these are not 
only abominable in themselves, and the occasions of sin in others by example, 
but also in a more dangerous and dreadful way, by streogthaning the hands 
of sinners, and opening their mouths to blaspheme. 

Those that are guilty of the licentious opinicms and practices of these 
times, besides that guilt, heavy enough to sink them deep into heU, they 
also contract the gmlt of the blood of those souls, who are hereby hard- 
ened against the ministry of the word, against the providence of God, 
in their old profane superstitious courses. They contract also the guilt of 
that blasphemy, whereby the name of the great God is dishonoured, and the 
holy ways of Christ disparaged. This is your preeiseness, and this is your 
Reformation ! See the issue of it. Is it not better to keep in the old way, 
than to run mad in the new ? So profane persons cry out, so blind wicked- 
ness casts dirt upon the strict profession of Christ and his holy ways, because 
some apostates have left the way that was too good, too strict lor them. 
But the Lord will judge righteous judgment, and stop the mouth of profane- 
ness in his own time. In the mean time, woe be to them to open it, that 
put these words into profane mouths, and give occasion to such blasphemies. 
Offences must come, but wofnl will it be, both for those that give them, and 
for those that take them. 

David's sins were highly sinful in themselves, but there was a sinfulness, 
besides those heinous fetcts, which the Lord would not pass by, when he 
pardoned them, 2 Sam. xii. 18, 14. David's adultery and murder drew along 
with it the guilt of blasphemy ; not that he blasphemed, but because he 
occasioned others to do it; and for this he must smart, and so must 
they, &c. 

Take heed of scandalous evils : they usually oecasion greater sins than 
themselves, and bring upon the actor a greater guilt than that of his per* 
sonal acts. 

(4.) By provokiog. He that says or does that which provokes another 
to sin, is at least the occasion of it ; and hereby, besides the guilt of the 
provocation, brings upon himself the guilt of the sin to which the sinner is 
provoked. Hence the apostle advises so often to beware of this, Gal. v. 26, 
£ph. vi. 4. It does not cease to be sin, because yon are provoked to it ; 
no, it is more sinful, because more sin therein, both the provoker and the 
provoked. The Lord shews who provoked Ahab, when he is aggravating 
bis sin ; so far is provocation from extenuating a sin, 1 Kingp xxi. 26. He 
that provokes another to pride, by overvalmng expressions ; or to lust, by 
fiHhy speeches ; or to wrath and revenge, by incensing words ; or wordli- 
ness, by covetous suggestions, he brings upon himself both the guilt of 
these sins, and the effects of them, whoever act them. 

(5.) By ensnaring. Those whose garb, gestures, words, are as snares, 
nay justly be accounted occasions of sin, and so guilty of those iniquities 
wherein they ensnare others. We read of the whoredoms of Jezebel, 
2 Kings XX 22. And no wonder, since we read of her painting, ver. 80. 
Where there is the occasion, usually there is the sin ; every one avoids not 
the snare. Tamar's whorish habit and posture was the occasion of Judah's 
•in, it was a snare to him, Gen. xxxviiL 14. Her guilt was double, both 



840 PABTAKINO WITH OTHEBS IN THEIB BIMB. [EfH. Y. 7. 

involved in the guilt of her own wiekedneBS, and that of his, whieh she 
thereby occasioned. The apostle shews what direct snares, dangersy there 
are in words to occasion sin, 1 Cor. xv. 88. Corrupt, immodest, and snch 
like evil communication, it is as sparks scattered amongst powder, a wonder 
if none take fire, if this be not an occasion of kindling an hell of lust, or 
other wickedness in the hearts of the hearers. But while this kindles others, 
he that throws abroad such sparks shall not escape seorching ; the guilt is 
chargeable upon him as the occasion. 

(6.) By leading others into temptations. So not only the devil, bat men, 
therein like him, occasion sin, and draw the guilt of others' wickedness, so 
occasioned, upon themselves also. There are incarnate tempters, and such 
who do but expose others to temptations. Bo those that engage others ia 
the company of debauched, unclean, drunken companions, are aecessoiy to 
their wickedness if the temptation prevail. So those that lead othen 
amongst seducers, if they catch infection, are answerable for it, even as 
he that leads another to a pest-house, if he die of the plague, is acoeasoxy to 
his death. 

Those that present tempting objects to others, if they take, oeeasicm the 
sin, and are goilty as well as the actor. 

Thus was Eve guilty, not only of her own, but of her husband's sin, 
Gen. iii. 6. Thus men partake of others' sins when they occasion them, and 
occasion them by leading others into temptation. 

(7.) By shewing opportunities to sin. This is evidently to give ooeasion, 
and so to partake. Thus Judas was guilty of crucifying Christ, by shewing 
the Jews an opportunity to apprehend and crucify him. Thus the Zij^tcs 
were guilty of Saul's intended cruelty against David, by shewing knn an 
opportunity to execute it, discovering where he was hid, 1 Sam. xxiii. 19, 20. 
So those that shew others opportunities to fulfil their lusts, or satisfy their 
revenge, or get unjust gain, or gratify any other lust, are thereby acoeaaoiT 
to their sin, and partakers with them. 

(8.) By a£fording matter of sin to others, that which they know or snapeet 
will be sinfully abused, hereby occasion their sin, and partake in their guilt 
Cyprian, lib. iii. ep. 16, writing to the elders and deacons of the ehnrch, 
reproves them sharply for admittmg some to communicate before they soffi- 
ciently testified their repentance ; tells them hereby they furthered the ruin 
of such sinners, tU magis pereant, et plus cadant ; and that the eldeiB this 
admitting such were hereby many ways guilty, erunii autem rei qui pranau^ 
&c. They contracted guilt, by not shewing the danger of such commanieai- 
ing, by not hindering snch from it. As ^ose who are grossly ignorant, or 
evidently live in gross sins, do, by intruding, eat and drink their own dam- 
nation, so those that admit such are hereby accessory to their damnation, and 
guilty of their profaneness. As when a dish or a potion, which will prove 
healthful to some, poison to others, is promiscuously offered to all, he that 
offers it is accessory to the death of those that are poisoned by it Nor can 
this guilt be avoided by any, till a course be submitted to, by which, aee<»d- 
ing to Scripture rules, it may be known competently who are fit, who an 
unfit, to whom it may be the seal of life, to whom it may be the savour of 
death. 

If you be fearful of being accessory to the temporal death of any, should 
not we be fearful of being accessory to the eternal death of any ? 

So those also that afford others matter, which will be abused to dnrnken- 
ness, gluttony, &c., they are thereby guilty of the intemperance of others, 
being this way the occasion of it 

(9.) By not removing the occasions of sin. He ihal can and may remove 



EpH. V. 7.J PABTAKING WITH OTHXBS IN TBSIB 8IN8. 841 

those things which are the oecaBions of others' sinsy and does not, is thereby 
the oeeasion of other men's sins, and so partaker with them. 

The Lord has a controversj with divers of the kings of Jndah, beoanse 
the high places were not taken away, not because they did worship there, 
but b^anse they being not removed, others did worship there, 1 Kings 
xy. 14, Asa ; 2 Kings zii. 8, ziv. 4, xv. 4. The continuance of them was 
the occasion of others' sin, and they who had power, not removing them, 
did thereby partake of others' sins, and are therefore charged, condemned 
as gnilty. 

Things lawful, if indifferent (not necessary) when they are abased, and 
become occasions of sifi, shonld be taken away. The brazen serpent, when 
the Israelites abased it to idolatry, though it was set up by Moses, and 
reserved as a monument, a memorial of their deliverance from the fieiy 
serpents in the wilderness, yet when it became an occasion of sin it was 
broken in pieces, and Hezekiah is commended for breaking of it, 2 Kings 
xviii. 4. When the love feasts in the primitive church were abused to intem- 
perance, the apostle regulates them. 

Many indifferent things abused by the papists to superstition are upon this 
account excluded in the reformed churches, and retaining of some such 
amongst us, we find by experience has been of very ill consequence, and 
some can read the guilt of those who would not remove them, in the late sad 
providences wherewith this land has been exercised, though others will not 
open their eyes to see, nor their ears to hear the rod, and he that appoints it. 

When costly apparel becomes an occasion of pride, or delicate £Eure an 
occasion of intemperance, &e. Those that have power, magistrates, parents, 
should reduce them to necessaries, who abuse superfluities, else tihey are 
in danger of a participation in others' guilt. I might exemplify this in many 
particulars. 

(10.) By authorising. When those are put into such place and office, as 
they are not fit, not qualified for, those that are instrumental in calling them 
thereto are accessory to their sinful miscarriages in the managing thereof. 

This is evident, especially in the great callings of magistracy and ministry ; 
and guilt may be herem contracted, either by interposal of authority in 
magistrates, or by the intervening of election and votes in the people. When 
places, which require men fearing 0od, hating covetousness, dealing truly, 
are filled with irreligious, covetous, unjust officers, those that are instru- 
ments to promote such are accessory to their sins. 

So for ministry. It was Jeroboam's brand that he made priests of the 
meanest of the people, 1 Kings xii. 81. When people choose one scandalous 
in his life, erroneous in judgment, insufficient, unqualified in other respects of 
his life or holiness, they are guilty of the blood of their souls thereby 
endangered, though he be principal &erein. 

Accordingly, some give account of the apostle's words formerly quoted, 
1 Thn. V. 22. Take heed of admitting such into the ministry, who are un- 
worthy, unqualified, not apt to teach, not able to convince gainsayers, not 
exemplary in their lives, not holding the form of wholesome words. And 
be not partaker ; for hereby, if thou authorise, admit such, thou wilt be 
partaker of their sins. If any perish through their ignorance and insuffi- 
ciency ; if any be tainted with their errors, superstitions ; if any be led to 
or encouraged in wickedness by their evil example : it is the sin of the 
blind, profane guides ; but thou hereby wilt be partaker of their sb, and 
accessory to the ruin of those souls, for he is the occasion who brings in the 
cause. Their blood will be principally required at their hands, but in the 
■econd place at thine, who was instrumental to bring sach into place : of 



842 PABTAXZRO WITH OTHSBS IN TBBXR SniB. V^^^' ^* ^' 

them as the eanse, of thae as the occasion, of them as prindpak, of 

thee as accessory ; of them as acton, of thee as partaker. This is the 
tenth way of being gailty of others* sins as an occasion, which is the third 
general way of pifftaking of other men's sins. 

4. By causing, He that is the canse of another's sin, partakes thereof; 
not only as an accessory, bat many times as a ptincipaL Now one may be 
the cause of another's sin many ways. 

^1.) By commanding. He that commands, enjoins another to do that 
which is nnlawfol, is Uie cause of his sin, and so sometimes more deeply 
gailty than the actor ; especially if the obedience to those commands jfffo- 
ceed rather from the authority of the commander thaoi from the disposition 
of him that obeys. This holds both in public and priyate. 

In public; so those that enact things evil and unwarrantable, by laws and 
edicts, they involve themselves in the guilt of all that obey them. This is 
the highway to make sins national, and so make whole nations ripe for 
judgment ; both magistrates and people being hereby tainted with guilt of 
rebellion against God. Hence the Lord denonnces a woe against suck 
decrees, and threatens desolation for them, universal calamities, of e^oal 
extent with the guilt, Isa. x. 1, 8. 

Such were the statutes of Omri, whereby he enjoined the people to walk 
in the ways of Jeroboam, Micah vi. 16. Omri was dead, and so was Ahab, 
yet the people's observances of their wicked injunctions are called tlie woiks 
of the house of Ahab. Ahab and his house were answerable for the people*f 
offences herein, as though they had been Ahab's works. Why, Omri and 
Ahab's statutes were the cause of the people's , sin, 1 Kings xvi. 25, 26. 
Micah prophesied in the days of some kings, who repealed the wicked 
statutes of Omri ; yet the statutes and works of Omri and Ahab are still 
remembered, and desolation threatened. If a people will observe idolatrous 
or superstitious customs, though the laws enjoining them be repealed, yet 
will the Lord remember the guilt of such law-givers, and bring desoladoa 
rxpon the observers of them : ' That I should mi^ thee a desolation.' 

This is true also in private commands ; thas Saul was gailty of tb« 
murder of the priests, and the destruction of Nob their city, by commanding 
Doeg to execute that cruelty, 1 Sam. xxii. 18, 19. And there we have an 
example, shewing what mast be done in case things unlawful be commanded, 
yer. 17. A king is not to be obeyed in unlawful commands ; disobedience 
in this case is obedience in the sight of God. 

Thus David was guilty of Uriah's death, for though he did but give the 
command, yet he is charged with the sin as much as if his own hand had 
murdered him : 2 Sam. xii. 9, ' Thou hast killed.' 

So when masters command their servants, or parents their children, to 
lie, or to defrand others, or to profane the Sabbath, &c., both they ain in 
obeying, and the commanders are guilty in their disobedience ; they are the 
cause of their sin by commanding, and so partake in their guilt, yea» an 
principals herein. 

(2.) By threatening. He that threatens another, that he may thereby 
fear him to do that which is unlawful, is the canse of his sin, and so prin- 
cipal therein. Thus was Nebuchadnezzar guilty of all their idolatiy, who 
were drawn by his threatenings to bow to his golden image, Dan. iii. 6. 
This threatening involved him in the guilt of all the people, nations^ and 
langaages that fell down, &c. One word, one sentence, may make a man 
guilfy of millions of sins. 

Thus persecutors are guilty of the grievous crime of those who M off 
from the ways of troth and holiness, and also of the destruction of those 



Eph. Y. 7.] PABTAKINO WITH OTHBBS IN THEIB SIN8. 848 

who are hindered from e&tering into those ways, for fear of what they 
threaten. So some wicked men will threaten their children, or those that 
depend on them, if they will be so strict, precise, eonscientioas, so mach 
in praying, reading, following sermons ; if they wUl not walk in the same 
ways of looseness, snperstition, with their fathers, they shall not have their 
fJBkvoar, their coantenance, nor share in their estates ; they shall be oast off 
or disinherited. Now, if hereby they be drawn off from ordmances, holy 
duties, society with the people of God, strict or holy walking, they shall die 
in their sins, bnt their blood will be required at the hands of those whose 
threatenings was the caase of their sin. 

(8.) By counselling and persuading. He that gives another evil counsel 
is guilty of his sin, if ho bring it into action ; or if it go not so far, he is 
guilty so far as it proceeds towards action. Whatever sinful influence thy 
persuasion has upon any one, thou art tainted with the guilt of him whom 
thou persuadest or counsellost. Thus Jonadab was guilty of Tamar*s 
ravishment, though Amnon was the ravisher, beeause he was the counsellor, 
2 Sam. ziii. 5. He counsels him to take this course to satisfy his lust, and 
so is equal in the guilt. Thus Ahithophel was guilty of Absalom's incest, 
because he advised him to it, 2 Sam. xvi. 21. Thus Athaliah was guilty of 
Ahaziah's wickedness, because she was his counsellor, 2 Ghron. xxii. &-^. 
A oounsallar to sin is a partaker of the sin to which he advises ; a per- 
suader to wickedness is a principal therein, as being the cause thereof. 

(4.) By alluring. He that entices another to that which is sinfal, by 
promising any advantage in sinning, or proposing hopes of profit, pleasure, 
or credit thereby, so £ur as his enticements are effectual to draw others to 
•in, so far he sins with them. For this see Prov. i. 10, if they entice 
thee with hopes of gain, as ver. 18. 

So the strange woman allures with hopes of pleasure, Prov. vii. 18. The 
force of such allurements, that they are cause of sin, ver. 21 ; such 
enticements have cast down many wounded, yea, many strong men have 
been slain thereby, as ver. 26 ; these are the way to hell, going down to 
the chambers of death, ver. 27. Such enticers, by destroying others, bring 
the guilt of their ruin upon their own heads. 

So when they aUnre others in hopes of seoresy, — ^none shall perceive it, 
none shall be the wiser ;— or in hopes of safety, — ^men shall not know, and so 
have no occasion to censore or punish, shall never i&nd it out ; — and (ML is 
mercifid, he will not be so strict, so severe, as to damn his creature for 
one sin, for such a sin ;^^r by the example of others, — such and such, better 
than thoo have done the like or worse things, and why ahouldest thou 
semple at it ? 

Satan, the master of this art of enticing, proceeded at first in such a 
method, in aUuring to the first sin, as sinners have sbice learned of him : 
Gen. iii. 4, ' Ye shall not surely die.' Here he promises safety, notwith- 
standing the Lord had threatened it with death, yet he assures them of 
safety, no such danger for idl this, &c. He proceeds, ver. 5, and promisea 
advantage, your eyes, Ac. He promises advancement too : * as gods.' See 
how cunningly the arch-eaticer baits his hook, and then see how it takes : 
ver. 6, < Good for food,' there is the profit ; ' and pleasant,' there is the 
delight' ' To make one wise,' there is an higher advantage. Here is the 
effect of one enticement ; they sin, the whole world sins in them, and the 
allnrer sins in aU, and so is cursed above all. The entieer to sin is always 
involved in the guilt of the sinner, and so in his suffering. 

(5.) By deriding. Scoffing at scrupulousness and conscientiousness in 
aToiduig sin* Jeer and abuse men because they follow not such praotioesy 



844 PABTAKXNO WITB OTHBBS IN TBBIB SINS. [EpB. Y. 7. 

use not sneh language ; beoanse they fear an oath, or keep not eom^j, or 
observe not their unwarrantable customs. Brand sneh as precisianB or 
hypocrites, and so by discouraging a holy care to avoid sin, do what they 
can to make men careless in sinning. I remember not an instance of this 
nature in Scripture, neither amongst the Jews in the Old Testament, nor 
amongst Christians in the New. The more it is to be lamented that such 
wickedness should be found amongst us, as the histoiy of so many hundred 
years does not afford an example of. Such scoffers do what in tlkem is to 
open a floodgate of sin in others, and overwhelm themselves in the guilt of 
it, Isa. xxviii. 22. 

(6.) By boasting of sin. Some there are who are risen up to such a 
height of desperate wickedness, as they will sometimes brag of it, and ^oiy 
in their shame. ' Why boastest,' &c., Ps. xciv. 4. Some will boast of 
their undeanness, that they have defiled others ; of their intemperance, 
that they are strong, Isa. v. 22 ; of their exceeding and overcoming othen 
in drinking ; of their craft and deceit (or wisdom, as they call it) in eireum- 
venting and OTer-reaching others ; of their contentiousness, in vrearying, 
silencing others. 

Now this boasting of sin as though it were their gloiy, may be an en- 
couragement, an inducement to embolden others in such wickedness, and so 
by oausing others to sin, though their own guilt be unsupportable, they 
burden themselves, their souls, with the guilt of others. 

(7.) By hiring others to sin. Thus Satan assaulted Christ : * All these 
things,' &c.. Mat. iv. 8, 9. Thus the Jews were guilty of betraying Christ, 
by hiring Judas to betray him. So are they guOty of perjury who snbora 
witnesses, as Jezebel in the case of Naboth. It is reported of the wicked 
Arian bishops, that when they could not otherwise prevail against Athanasins, 
that zealous defender of the truth, they hired a lewd woman to come openly 
into the council and accuse him of committing filthiness with her. In this 
case, she was the fiJse accuser indeedi but tiiey were pxincipally guilty of 
the false accusation. 

So those that encourage, reward others for publishing slandera, or raising 
iohe reports of those they love not, whoever be the instruments, the guilt 
will be charged upon them who plainly, or by interpretation, do as mndb as 
hire them. 

So are those guilty of witchcraft who reward such as practise with the 
devil for discovery of secrets, or recoveiy of things lost; such rewarding is 
a hiring of them still to be familiar with the prince of darkness. 

So Judah was doubly guilty, both in his own person and in Tamar's; 
both by committiug lewdness with her, and hiring her to it. 

Thus you see how many ways we may partake with others in their nns, 
by causing them. This is the fourth general. 

5. By countenancing the sins of others. He that is a oountenaneer of 
othen' sins, is a partaker of other men's sin ; and that sometimes of sins 
past, sometimes of future sins. Now ye may countenance the ains of 
others, and so be accessory to them, many ways. 

(1.) By defending them. He that defends, secures sinners from censure 
and punishments; does countenance them, and so partakes with them. 
Thus the Benjamites were guilty of that horrible wickedness which was 
committed by the men of Gibeah. The sin of one town invoWed the whole 
tribe in its guilt, because when justice was demanded against those sons of 
Belial, they refused to deliver them up to justice, they engaged themselves 
to protect, to secure them from punishment, Judges xx. 12-14. Now, what 

' the issue ? As they made the sin of those sons of Belial their own, hj 



£PH. Y. 7.] PABTAXINO WITH 0THBB8 IN THBIB BINS. 845 

appearing in the defenee of it, so the punishment of those sons of Belial fell 
apon them. That nnmerons tribe, which consisted of so many thonsands, 
were all destroyed, man, woman, and child, except six hnndred, ver. 47. It 
was bat the inhabitants of one town that were the actors of that wickedness, 
but all the towns, cities, and inhabitants were destroyed for this sin, because 
all partaked of it by defending it. 

That sin which ihou defendest by word or deed thereby becomes thine, 
whoever be the actor of it. Those that defend blasphemers, wonld not have 
them censored, proceeded against, thereby become guilty of their blasphemy. 

Those that plead for such as the word of God censures, be their wicked- 
ness in judgment or manners, they are accessories to it, tainted with the 
like guilt, in danger of the same punishment. 

(2.) By justifying others' sins. Denying that to be sinful which the word 
eondemns, and that to be error which is contrary to gospel truth. Thus do 
some justify not only the wicked, but their wickedness, which, how sinful it 
is, the Loid declares, Prov. xvii. 16. If ye quit those whom the Lord con- 
demns, plead for that against which the Lord has given sentence, be it with 
what arguments or distinctions soever, it is an abomination ; it is so in 
itself, and it is withal a partaking of those sins of others, which are hereby 
countenanced. 

Those that call evil good, or darkness light, or error truth, or supersti- 
tion devotion, or will-worship religion, or cruelty justice, there is a woe 
denounced against this, Isa. v. 20. Christ foretells of some that woald 
count the persecution of the apostles the doing of God good service, John 
xvi. 1. And some call that popish superstition, in placing holiness in times 
and places, where the Lord never placed it, an act of religion ; count the 
doctrines and traditions of men the worship of God, as the Pharisees; 
abstinence from marriage holiness, and abstinence from meats, mortification. 
The apostle has another name for it, 2 Tim. iv. 1-8. 

8o some justify the calling in question of truths clearly revealed, under 
the notion of love to th^ truth, fear to be deceived. 

So others justify many gross errors under the notion of new discovered 
truths, plead for a boundless licentiousness under the notion of Christian 
liberty, or liberty of conscience ; so some call the impudence of others good 
breeding, and the profhseness Uberality, a joining with drunken companions 
good fellowship. 

Now suppose ye be not personally guilty of such wickedness in judgment 
or practice, yet if ye justify them in others under such names or notions, in 
these or the like ways, giving them terms improper for them, colouring them 
over as good, which are in themselves evil, this is a countenancing them. 
Whoever be Ihe actors, this makes you accessories. If thou justify those 
that sin, thyself art condemned as guilty of that from which thou wouldst 
acquit others. 

(8.) By extenuating of others' sins. Those that make sin less than it is, 
and excuse it when it should be aggravated, when those that are guilty are 
insensible of the guilt and sinfulness of their evil, this is a dangerous counte- 
nancing of sin, and that which makes the excuser guilty with the actor. So 
aome, too much inclining to popery, will excuse the papists; their idolatries 
must not be counted superstitions, and their heresies but errors in smidler 
matters. So amongst carnal people, petty oaths must be counted but idle 
words and thoughts free, and riotoasness and undeanness tricks of youth. 
Many distinctions, pleas, pretences, excuses, are found out to mince and 
lessen sin, when the least is great enough to sink body and soul into 
hell. Some excuse it from custom ; he does but as others do, and shall he 



d'^6 PABTAKDVO WITH 0TBBB8 IN TBZIB BDXH* [BpH. Y. 7. 

be singnkr? from age, he is bat yoong, and youth will ha^e its swing; 
from nature, we have all corrupt natures, and it will break out ona time or 
other ; from example, they do but as our forefEitheni before us, and shall we 
be so uncharitable as to think them damned 9 from edueatioii, exeiiae igno- 
rance, they are not book-learoed, want the means ; from intenUon, thoi^ 
he bave done ill, he means no hurt ; from calling, excuse the neglect of their 
souls, much ado to live, and < he is worse than an infidel that provides not,* 
&e, ; from event or success, it proves well, and he prospers notwithstanding, 
and therefore God is not much offended, Jer. xliv. 11. 

These, and many other fig-leaves, do men find out to cover the deformity; 
and though they make use of them to hide their o^n for the most part, yet 
sometimes, especially if they be concerned, they will find some for others. 

It is true it is a duty to cover the fiullngs and infirmities of others, but 
then they must be failings indeed. We must not make that small whieh is 
great, nor excuse them who are too ready to excuse themselves, and make 
little of that which they make nothing of. 

To excuse sin iu the presence of the sinner, when he is not sensible o& 
not burdened with his guilt, is to countenance his sin, and to encourage him 
in sinning, and to make thyself accessory to his wickedness. To exeose nn 
before those who are like to make use of it, so as to coutinue in is^ieiiitency, 
or to make bold with that which is extenuated and exoused, is a moet 
dangerous countenancing of sin, tending not only to make others guilty, bol 
thyself with them. 

(4.) By commending. When others are applauded for their sins, then is 
sin countenanced in a high degree; e.g. when those that will not fo^ve 
injuries, engage themselves in ui:|jast quarrels, public or private, are com« 
mended as men of valour and courage ; when wicked politicians are cried 
up for men of singular wisdom ; when approaching to God by mediation of 
saints and angels is commended for humility, and men's inventions in the 
service of God is applauded as voluntary worship and firee-wiU offerings ; 
when rejecting of ordinances is cried up as a less formal, more spiritual way 
of worship ; when curious and dangerous opinions are admixed as deep and 
profound mysteries, Bev. ii. 24. The doctrines which Jessebel, who called her- 
self a prophetess, did then vent in the church, were called < depths,' profound 
things, high attainments, but Christ tells what depths they were in his aooonnt ; 
they spoke them depths, he calls them < depths of Satan.' 

To put a commendable name upon any sin or errc^, is a dangereus ooon- 
tenancing of it ; to commend the wicked as righteous, whether they be so in 
respect of gross or of more refined and spiritual wickedness, is a ooonte- 
nancing of, and so a partaking with, that wickedness, Prov. xxi. 24. And well 
may the people curse, and the nations abhor him ; because by thus coon- 
tenancing the wicked, he encourages people and nations in wiekedness, to 
their destruction. And he had need curse and abhor himself too, because 
as he involves others in guilt by countenancing, so himself in the ffoilt of aU 
that he countenances. 

(5.) By conniving at others' sin. Not declaring the danger and rinfnbieia 
of them as occasion is offered, not shewing our abhonence and detestation of 
tuem, as be(Knnes those who have tender consciences, who tender the honour 
«;« .i ^^ ^^ ^^ ^^ "«°- This is a tacit countenancing of aoeh widced* 
new ; silence m that case may be interpreted as approbation. 
W . !S>''^?*^ that Christ is blasphemed, his ordinances trampled ander 
l^'n^?" the preva^ng delusiomi of SaUn are related to ns, thTscST 
whL^^ LT' *^\M*?^ miscarriage, of those who bear the nai^e of ^rij 
when we hear such thmgs as should make our ears tingle and oor^ 



£PH. Y. 7.] PABTAKIHO WITH OTHBBS IN THSIB 8IK8. ' 847 

tremble, and arenotaceordingly affected therewith ; when these are elighfed, 
passed by as matters of small moment, especially when they are turned into 
matter of sport and merriment, which should not be heard or spoken of but 
with bleeding hearts and trembling spirits ; they are hereby in some degree 
coantenaneed, when they are not, as they ought to be, detested. 

When others see such carriage in those that pretend lore to Christ and the 
things of Christ, and see them no more affected therewith, they have hereby 
oecasion to think, Sorely there is not so much eyil in these opinions or prac- 
tices, else they would be more laid to heart by those who seem conscientious 
otherwise ; and by imagining them less (because they see them by us less 
detested), they may become more inclinable to them, more ready to close 
with the prevailing temptations of the times. So that this silent counte- 
nancing of such abominations* may occasion the fall of others thereinto ; and 
so we may contract a double guilt of these abominations, by countenancing 
them where they are, and occasioning them where they are not. Oh what 
gailt is daily contracted by this silent countenancing of those horrid evils we 
daily hear of I 
^ (6.) By company. You may countenance wickedness by too much asso- 
eiating yourselves with those that are guilty of it. 

It is true there is some converse necessary, and we must do offices of love 
io all, and the good of their souls should be endeavoured as long as there is 
hope and opportonity of doing them good ; and this may be done, if prudence 
and circumspection be used, without countenancing their sin ; but there is an 
nimecessary society, a too much £uniliarity, whidi is dangerous. When wo 
make those who are noted for wickedness, in judgment or practice, our 
companions, our familiars, this may be interpreted a countenancing of their 
wickedness. 

If yon would deal fidthfhlly with them and your own souls, according to 
the rule of the gospel, you should seriously admonish them ; if admonitions 
be rcrjected, or they not thereby reclaimed, then they are to be avoided, 
2 Thes. iii. 14. ^ose Athenians are commended who would not wash in 
the same bath with the persecutors of Socrates ; and it is reported of the 
apostle John, that when Cerinthns, a noted heretic in the apostle's time, 
came into the bath where John was, he presently left the place, would not 
be where Cerinthns was. And Polycarp, the apostle John's disciple, when 
Marcion saluted him, and asked if he knew him, Yes, says Polycarp, I know 
thee, thou first- bom of the devil. And that was all the countenance he would 
give that impostor. 

You know how the Lord resents it, that Jehoshaphat would associate him- 
self with Ahab ; and tfa^ expostulation which he puts into the month of the 
seer is veiy pa^etical, 2 Chron. xiz. 2. And he is afflicted also for joining 
with Ahaziah, chap. xx. 87. Why, but what danger was there in this fami- 
liarity ? This ; those that knew Jehoshaphat to be a good king, walking in 
the commandments of the Lord ; and seeing him choose Ahab for his fami- 
liar, might thence conclude. Surely the ways of Ahab are not so abominable, 
else good Jehoshaphat could not be so intimate with him. And thus the bad 
opinion of Ahab being something taken off, they might be more inch'nable to 
eomply with him in his ways and worship; and thus might Jehoshaphat's 
familiarity with Ahab be a snare to others. NoscUur eso socio. We know 
we judge of a man by his companion, and men are apt to think we approve 
of those whom we choose for our familiars ; and so by your company you 
may countenance wickedness, and thereby partake of it, though ye never 
act it. 

(7.) By rejoicing. Those that take pleasure in the sms of others, do hereby 



848 PABTASING WITH 0THBS8 IN THKIB SINS. [£PB. Y. 7. 

make themselTOS partakers of their siiiB ; so did they, of yirbom the apostia. 
Bom. i. 82. 

So are they guilty of oncleanneBS, who, though they do not act it, yet taks 
pleasure to hear or read of the uncleanness of others. 

So they are guilty of partieipation, who are glad when others ran with 
them to Uie same excess of riot ; when others join with them in the same 
ways of error, superstition, or profaneness. Besides their personal gnilt in 
acting those sins, they are guilty of the^sins of their assoeiates, by rgoieiiig 
in them. 

So those that rejoice in the effects of others' sins, are glad that those wliom 
they hate are oppressed, disgraced, undone by others. So the Edomites, 
insulting over the Jews in their sufferings and miseries, iuTolyed themselves 
thereby in the guilt of the Chaldeans' cruelties, which was the principai 
cause of those miseries, Obadiah, ver. 11, 12. 

Thus you see how many ways we may be guilty of other men's sins, by 
countenancing them. You may countenance others' sin, and so partake of 
it, by defending, justifying, extenuating, commending, &e. 

6. By not hindering sin. He that hinders not others from sinning, is in 
danger thereby to partake of their sins. It is a received rule. Qui nan pro- 
hibet, facU. He that hinders not others from doing evil, does the evil him- 
self ; is guilty of, accessory to it. Only those two cautions must be added 
to limit the rule, cum potest et debet. He that hinders not sin when he eaa 
and should hinder it, is guilty of it. He that has both ability and anthori^, 
both power and a call to exercise it (as there are few men bat have in one 
way, degree, or other), he is guilty of the sin he hinders not. 

Indeed, if a man do all that in him lies to hinder sin, and yet it is com- 
mitted, the guilt will lie upon the actor, thou art blameless, or if thou 
dost all that thou art called to, to hinder it ; for every one is not called to 
act alike in all ways and degrees for hindering sin ; some are called to man 
than others. Children and servants are not required to do that for the hin- 
dering of sin, which is the duty of parents and masters ; nor are the people 
called to act against sin in the same way as ministers ; nor are ministers 
called to act in the same way as magistrates. But it is the duty of ail 
these to endeavour the hindering of others' sins, in ways which the Ijord has 
assigned to them, and by means proper to their several degrees and plaees. 

Now, those that do not, in their several spheres and stations, endeavoor 
to hinder sin by all means proper to them and required of them, they thereby 
become accessory to, guilty of, the sins which Uiey hinder not. And thus 
men may partake of the sins of others many ways. 

(1.) By not punishing, censuring, correcting, in state, choroh, fionilies. 
He that proceeds not against the sin of others according to the rales of tiie 
world, or laws agreeable thereto, makes himself guilty (^ it. 

Thus magistrates are guilty when they execute not wholesome laws for tiie 
punishment of evil-doers. Thus Pilate involved himself in the gaih of 
Barabbas's murder, by acquitting him whom he should have executed, Ifar. 
XV. 16. Thus the kings of Judah were accessory to the people's soper- 
stitions and idolatrous worship, though they be commended as npri^t in 
other things, because they tolerated and suffered the people to offer in the 
high places, 2 Kings, xii. 8. 

Magistrates are appointed to be ministers of God, that they may be a 
terror to evil works, and revengers to execute, &o.. Bom. xiii. 8, 4. That 
evil work which he is not a terror to he is guilty of. For this end he bears 
the sword, that those under him may be afraid to sin, and that the frar 
of suffering by him should be a restraint from sin. When he does not 



£fB. Y, 70 PABTAKINO WITH OTHKB8 IN THBIB 8IN8. 849 

thus impioTe his power, the restraint is taken off, and smners grow bold. 
* Because sentence,* &c. 

This is the end of that great ordinance, and of the execution of jus- 
tice, Dent. ziii. 11. The Lord commands that seducers, though they seem 
prophets, pretend yisions, and work wonders, ver. 1, shall be put to death, 
▼er. 6, 9. And when justice is. thus executed upon seducers, the Lord pro- 
mises two happy issues and effects of such severity : all Israel shall hear 
and fear, ver. 11, and the evil shall be put away from them, ver. 5. It shall 
be put away, ye shall not be accessory to, charged with the guilt of it. 
Whereas by the rule of contraries it follows, where such evil is tolerated, 
such seducers suffered, evil continues in the midst of a people ; and being 
not put aw&y, is chargeable upon them who tolerate it, suffer it to continue. 

The fear of thus partaking with othera' sins made the ten tribes resolute 
to punish the supposed idolatry of their brethren with the sword, Josh. xxii. 
The children of Reuben, Gad, and Manasseh built an altar upon the bordera 
of Jordan. The rest of the tribes, conceiving they had built it to offer sacri- 
fice, contrary to the Lord's command, who had enjoined them to offer no 
sacrifice but in the place chosen and appointed by himself, hereupon, to 
free themselves from their guilt, they resolved to proceed against them in 
battle, ver. 12 ; and they declare the reason of it, ver. 18. Wrath will fall, 
not only upon you, but upon us, because, if we tolerate this, we shall be 
guilty of it, and so punished for it. Wrath will fall upon all ; for, though 
yon be principals, yet we, by suffering it, shall be accessories, and being 
hereby involved in the guilt, shall be involved in the punishment. And they 
prove it by an instance, ver. 20. And it is an argument from the less to 
the greater. If the whole congregation fall under the wrath of God for 
Achan's sin when they know not of it, much more shall we, if, knowing 
your sin, we tolerate it, and proceed not against it. The zeal of the 
Israelites, this jealousy over their brethren, is recorded to their praise, and 
if they had thus continued, they had not been overapread with guilt, nor 
overwhelmed with public calamities. 

Men of place and office have much to answer for the sins of others. If all 
the excrements in a town should be laid at their doon, they would look on 
it as an high affiront, a great displeasure. How much more grievous wiU it 
be to have the sins of towns and countries laid at their doors, chained upon 
their souls as guilty of them, by not hindering them, by not punishing and 
proceeding against them ! 

Thus (lurches may be guilty of the sin of a particular member, by not 
censuring the sin, and proceeding against the offender according to gospel 
rules. 

Paul exhorts the church of Corinth to proceed against the incestuous 
Corinthian, to put away from among them that wicked peraon, to deliver him 
up unto Satan, 1 Cor. v. And he gives this reason, ver. 6. The leaven, 
which is but a little at present, being but in one peraon, it may diffuse its 
guilt through the whole church, may leaven the whole lump. If they tolerated 
this wicke^ss, they would be leavened by it, tainted with its guilt ; there- 
fore he urges, ver. 7, to purge it out. 

Though Christ commend the charch of Pergamos for many things, yet 
he has a controversy with her for tolerating those that taught false doc- 
trine and loose practices, Bev. ii. 14, 15. And all the works, charity, 
service, faiUi, patience, of Thyatira, with her increase in these, could not 
exempt her from Christ's censure for tolerating false' teachera and seducera, 
yer. 19, 20. 

Thus masten are guilty of servants* sins, and parents partake of their 



860 FABTAZniO WITH 0THRB8 IH THEIB 8IR8. [EPB. Y. 7. 

children's siiui, if they oorraot them not for dnniog ; if they sofier tfaem to 
lie, swear, profane the Sabbath, neglect the ordinaocee, withoat eoiraetioa. 
* He that epareth,' Ac, * he hates his child ;' for what greater sign of hatred, 
than to let him run on without let in that which will rain both aonl and 
body ? He hates himself, too, by bringing his soal under the guilt of that 
sin, which he hinders not by correcting the sinner for it. 

He that, according to his place and calling, does not punish, oeDsnie, cor* 
rect sin, is accessory to it by not hindering of it. 

(2.) By not complaining of sin. He that has not power to punish sin, 
may complain of it to those that have power ; and he that complains not, is 
in danger to be accessory to the sin which he conceals. 

I confess there are many temptations to keep men from the pnietiee of 
this duty. It is counted odious to be an accuser ; and so it is, when it pro- 
ceeds from spite, malice, and revenge, and not from tenderness to the ^ocy 
of God and thy brother's soul ; but against the temptations which may hin- 
der thee from complaining of other sins, set the danger of sin to him, to 
thee, and the command of Gk>d ; see how strictly and punctually he enjoimi 
it, without respect of persons and relations, how near and dear soever, DmL 
xiii. 6, 8. And it is prophesied there shall be such zeal in the times of the 
gospel, as the Lord here requires under the law ; see Zech. xiiL 8. And 
whereas it may be objected. If I should complain to magistrates, and causa 
open offenders to be punished, this is the way to be hated ; it is answered, 
ver. 6, if the sinner be thereby reclaimed, he will be so &r from hating thee 
as an enemy, as he will look on thee as a friend. What are these wounds ? 
How comest thou to suffer at the hand of justice ? Then he shall answer, 
&c.. Those that occasioned them, inflicted them, were friends to me in so 
doing ; they were friends to my soul, hindered me from that which would 
have ruined it. 

There are many wholesome laws in force amongst us for the puniahing of 
drunkenness, swearing, Sabbath-breaking, wizards, and other crying sins, 
for which the land mourns. The magistrate has discharged his duty in enaetiBg 
these ; justice cannot lay hold of them if they be not complained of. Where, 
then, will the guilt of this unrestrained wickedness lie, but upon those who 
conceal them ; upon those who fear, or favour wicked men, more than they 
regard the frivour or displeasure of the righteous God ? Who will run the 
hazard of their own souls, and the souls of those sinners, rather than ofiand 
them, by bringing them to that shame or suffering, that might restrain then 
from sin. Oh what cause have we to be ashamed of, and humbled for our 
guilt in this particular 1 How heavy is it ; how universal is it 1 

It is true, where private admonitions will prevail, and church censures 
may be had, these are first to be made use of; but where that is not re- 
garded, or Uiese cannot be exercised, if thou oomplainest not, thoa art aeees- 
sory to the sin which thou concealest, and mayest be involved in tftie same 
punishment. We read, 2 Sam. zzi., there was a famine in Canaan for thne 
years ; David inquires of the Lord what was the cause of it He anawen, 
it is because Saul slew the Gibeonites. The sin was Saul's, and his house ; 
and it is not probable the Lord would mi^ so ,many suffer for his ««, hot 
that they were some way accessory to it ; and how more likely than beeause 
they did not inform David of the Gibeonites' unjust suflGarings, that ao jos- 
tice might be executed on the offenders ? We see, when this was 4nn ^^ the 
famine ceased. 

He that conceals sin from justice, i^n he is called to infirm of it» si 
accessory to it ; for he does not what in him lies to hinder it. 

It may be thou art no bhtf phemer, nor seducer, no sweanr, or drunkard, 



E?H. y. 7.] PABTASDia WITH 0THSB8 JS TBBIB SIMS. 851 

or open Sabbath-breaker; it is well. Bat dost thoa not conceal these 
wickednesses? Dost thou not neglect to complain of them, that they 
may be disoonraged, restrained, when thou art called to it ? Why, this is 
enongh to make thee accessory to these sins ; thoa dost not what thou canst 
to hinder them. 

(8.) By not reproving or admonishing sinners. He that rebukes not, nor 
does not admonish, according to the qmility of those who are gnilty, makes 
himself guilty with them. Ley. ziz. 17. To reprove another is a thankless 
office, and carnal men take it as an expression of hatred ; but see how the 
Lord judges of it : ' He that rebukes not his brother does hate him in his 
heart.' The Lord knows how averse we are to this duty, and accordingly 
he proceeds ; he begins with the answer of an objection, and concludes 
with an argument, i^d not suffer sin upon him ; or, as the original may 
be as well translated. That thou bear not sin for sin ;* so that he who re- 
proves not the sin of his neighbour, bears his sin for him, burdens himself 
with the guilt. 

Thus ministers become accessory to the people's sins when they reprove 
them not, are loath to displease them ; sew pillows under them, and cry 
Peace, peace, &c., to those that continue in wickedness; tell them not 
wherein they sin, warn them not of ihe sinfulness and danger of their evil 
ways. And though those that are faithful in so doing be usually ill requited, 
yet better are the worst returns from men than the guilt of the blood of 
souls ; see Ezek. iii. 17, 18. If he know they live in any sin, and warn, 
admonish them not of it, * they shall die,' dw. ; ' but their blood,' &c. 

So parents are gnilty of their children's sin, and accessory to their eternal 
damnation, if they rebuke them not sharply ; if the sharpness of the reproof 
be not answerable to the heinousness of the sin. We have a dreadful 
instance of this in Eli, 1 Sam. ii. ffis sons were wicked, and he admo- 
nisfaed them of it, but too mildly, with too much indulgence, not according 
to the nature of their offence ; and for this the Lord threatens to ruin him, 
his sons, his fiimily, and to judge it for ever, chap. iii. ver. 11-14. The 
Lord will judge his house for ever ; not for the iniquity which he acteth, 
but which he knoweth ; not for sins he committed, but for sins he restrained 
not ; not because he joined with them, but because he frowned not on them. 
He was not severe enough in rebuking their sins; and so the Lord proceeds 
severely agaiast the whole family, whereof he, being the head, was concerned 
as an accessory in the sin, and as a partaker of the suffering. 

The Lord has appointed reproof as a means to hinder, to restrain sin ; he 
that for fear, &vour, or any sinister respects, forbears reproof, does not what 
fae can to hinder it, and so is involved in the guilt of it. 

(4.) By not mourning for it. He that mourns not for the sins of others, is 
in danger to partake of them.. Mourning is a means to hinder the increase 
of sin ; he that bewails not the sins of others, does not what he can to hin- 
der them, and so may be accessory to them. The Lord, Ezek. iz., repre- 
senting ^e destruction of Judah, he sends a man to mark those who 
mourned for the abominations of the city, that they might be preserved, 
while an the rest perished, ver. 4-6. Now we cannot suppose that all 
those who were destroyed were principals in those abominations, but acces- 
sories they might be, by not mourning for that which others committed ; but 
those that sigh and ciy for the abominations of Jerusalem, all of them escape, 
as being neither {nrincipals nor accessories to those desolating sins. Their 
grief and sorrow for them acquits them ; and therefore the Lord takes such 
spedal care to secure them, tlutt the public calamities might not touch them. 

* Qu. 'him'?— Ed. 



852 PABTAxnvo with othbbb in thsir snrs. [Eph. Y. 7. 

The apostle, where he tellB the Corinthians of their danger to be leaTenadt 
to be tainted with the gnilt of that wicked person amongst them, in the same 
chapter he teUs them ^e cause of it, they had not moomed for this wicked- 
ness, 1 Cor. ▼. 2. He calls them to repentance for another's sin; he would 
have them affected with grief and sorrow for it, that they might not be tainted 
with it. And when they had approved themselves herein, he oommends 
their sorrow for that incestnoos person's sin, by the effects which evidaneed 
the sincerity of it, 2 Cor. vii. 11. Yoar sorrow for his sin appears to be 
after a godly manner, in that it wrought care/idness to correct the offence ; 
elsaring^of youradveSf you hereby clear yourselves from the guilt of that 
wickedness, and the tolerating of it ; indignation, you shew you are bo far 
from approving, as you detest it publicly ; fear, you shew yourselves afraid 
to partake of another man's sin ; vehement desire, of removing scandal, and 
satisfying those that were offended ; zeeU, the intenseness of your desire to 
use all things for removing this evil ; revenge, by censuring the offender, and 
casting him out, not suffering such wickedness to pass unpunished. By Ihese 
effects the truth of their sorrow appeared, and by this sorrow they approved 
themselves to be clear in this matter, not accessory to his sin, not tainted 
with his guilt. Those, then, who do not thus mourn for the sins of others, 
cannot clear themselves from the guilt of others* sins. 

It may be thou art not personally guilty of the blasphemies, apostasies, 
and scandalous evils of the times or places wherein thou livest ; but dost 
thou not sigh and cry for these abominations, as those mourners in Ezra?* 
He that can be charged for not mourning for the sins of others, cannot {^ead 
not guilty to the sins of others as accessory, though not as principal ; as 
not hindering, if not as acting their sins. 

(6.) By not praying against the sins of others. Prayer is a sovereign 
means to hinder sin. He that prays not against it, is accessory to it, by 
not endeavouring to hinder it. Job knew the efficacy of this means ; and, 
therefore, apprehending his children in danger of sin, he continually made 
use of it, Job i. 4, 6. It is the virtue of Christ's prayer that still preserves 
his people from destructive evils, destroying sins, Job xvii. 5. The apostle 
directs that prayers be made for kings and magistrates, though in those 
times the wicked persecutors, that their cruelty and wickedness might be 
restrained, so as the people might lead a quiet and peaceable life, 1 Tim. 
ii. 1, 2. 

If ye pray not against the impostures of antichrist, that they may be 
detected and defeated ; against the delusions of Satan as an angel of tight, 
that he may be unmasked, his snares broken, and seduced souls, ensnaied 
by him, reduced and delivered ; against Satan's prevalency as a prince of 
darkness, that gross wickedness may not abound to the dishonour of the 
gospel and the profession of Christ ; if ye pray not against the sins of the 
times, and those evils that appear in the places where ye tire : ye do not 
what ye can to hinder sin, and so are accessory to it. 

(6.) By not affording means whereby sin may be hindered. He that 
denies others the means requisite to the avoiding of sin, when it is his duty 
to afford them, is accessory to the sins of others by not hindering them ; 
e, g. as we say, he that denies a man food, without which death eannot be 
prevented, is accessory to his death. So it is in spirituals ; e, g. nothing 
is more destructive to the reign of sin and kingdom of Satan, than the 
preaching of the gospel. Therefore magistrates and others, that endeavour 
not (as it is their duty) to propagate the gospel, are acoessoiy to the sins 
which reign in the absence of it. 

♦Qtt. •Ezekier?-ED, 



EpH. Y. 7.J PABTAKINO WITH OTHEBS IK THSIB BINB. 858 

80 those that are careless of their children, senrants, or oiher relations ; 
provide not that thej he tanght to read, do not catechise, instruct them ; 
allow them not time or means to get knowledge : they are hereby gnilty of 
their ignorance, accessory to that sonl-destroying sin. 

(7.) By not applying severe providences for the hindering of sin. The 
Lord sometimes speaks from heaven against sin by remarkable acts of provi- 
dence. These, if not applied by those that discern them, may involve such 
in the goilt of those sins, against which they are intended ; e.g. when onr 
brethren in America were in danger to be over-nm with monstrous opinions, 
two women, the chief broachers thereof, brooght forth snch monsters in- 
stead of children, as might well be interpreted the voice of Qod against their 
monstroas errors. These were seasonably applied, and cootribnted much to 
the rooting of them ont. 

The applying of such providences tends much to the restraint of sin. 
And he that clearly discerns them, and does not apply them to this end, 
does not what he is bonnd to do for the hindering of other sins, and so is 
accessory to them. 

Thns yon see how many ways ye may partake of tiie sins of others, by 
imitating, concurring, occasioning, causing them, by oomitenancing, not 
hindering them. 

Use, Learn hence your necessity of Christ. This is the end of law and 
gospel ; this is the end of all oar preaching,, all yoor hearing : to learn yoor 
necessity of Christ. 

And what more shews a necessity of Christ than the mnltitude of sins ? 
And how does this tmth shew the mnltitode of thy sins, since it hence 
appears thou mayest sin so many ways in the sins of others ? 

The multitude of thy personal sins are wonderful, even to astonishment ; 
bnt add to the numberless multitude of thy own sins, the multitude also of 
thy other-men's-sins ; and then consider what the weight of thy guUt is, 
and what necessity thou hast of a Saviour. 

For thy personal sins, that before conversion, every act, word, thought is 
a sin, iota vita^ &c. The charaster of an unconverted sinner is that of the 
old world. Gen. vi. 5. What cause to complain, as I^. xxzviii. 4, ' Mine 
iniquities are gone over mine head ; as an heavy burden they are too heavy 
for me.' 

Then add to this incomprehensible number, the mnltitude of thy other- 
men's-sins, those v^ich thou art accessory to* How many sins art thou 
guilty of by imitating others in sinning ? How many by concurring ? How 
many hast thou occasioned? How many hast thou been the cause of? 
How many hast thou countenanced ? How many hast thou been guilty of 
by not hindering them ? How many hast thou not corrected when it has 
been thy duty to do it ? How many hast thou concealed, not complamed 
of? How many hast thou heard and seen^ and not reproved, rebuked? 
How many are there, which thou didst never mourn for, never pray against ? 

Oh what sums are here ! Who can xedton them? What man or angel 
can take an account of them ? Ps. xiz. Who can stand under such a 
burden ? Who can appear in the sight of justice with such guilt ? 

Men and angels cannot satisfy for any one sin, for the least sin. And 
who can satisfy for such numberless millions ? Yet justice must be satisfied 
before any sinner find mercy. 

Oh then, what need of Christ I What necessity of a Saviour I Flee to 
him who only has a righteousness sufficient to cover all these sins. Fly to 
him whose blood only can expiate all this guili. Make haste to that fountain, 

▼oL. n. z 



854 PABTAKZNO WITH 0THSB8 IN THSIB SIKB. [EPH. T. 7. 

that is set open for sin and nneleaiinesB. There is not a drop in all tbe 
creatures, and nothing ean cleanse thee but a fonntain. Oh make haste to 
it, it is opened in Ohnst, and him only. Thy sool is pierced with milliflns 
of wounds, every sin wonnds the sonl. Oh look np to the brazen serpent, 
to Christ lifted np in the gospel. Without him thou art a dead man ; aU 
the world cannot saye thee from eternal death. Give no rest to thy sool 
till thou be assured that, as thou art partaker of others' sins, so thou art 
partaker of Christ's ri^teonsness. 



UNCONYERTED SINNERS ARE DARKNESS. 



Ye were sametimee darkness^ but now are ye light in the Lord : walk as 
children of light.— Em. Y. 8. 

Hatino given yon a general aoooont of these wordfl before, I come to take a 
particular soryej of &em in the several parts. 

Yon may look on them either as an argament, &c.y the premises, con- 
clusion ; or as a description of the state of the Ephesians. He tells them 
what they were before conversion, darkness ; what they are by the conver- 
sion, light; what they shoold be and do after conversion, walk. 

These three parts offered ns so many observations. From the first, their 
state before conversion, 'ye were darkness ; ' and what they were, that are 
we, and all men, till converted. This is not pecoliar to the Ephesians, bat 
common to all mankind since the fall ; till conversion, all are darkness. 

Obe. Those that are not converted are darkness. All and every one 
of the sons and danghters of men, till they be changed, converted, are dark- 



For explication, let me shew yon what must be understood by conversion, 
what by darkness. 

By conversion is meant that nniversal change which I described, &c. 
Let me only add this, that in Scripture, conversion, regeneration, vocation, 
renovation are the same thing, expressed by divers terms ; the difference 
rather verbal than real, rather in word than reality. Conversion is the same 
thing with the new birth, with effectnal calling, with renewing of the whole 
man, the planting of the principles of holiness. 

So that, when I say, he that is not converted, &o., it is all one as if I 
said, He tixat is not bom agam, or bom of God ; he that has not the image 
of God repaired in him, thai image which consists m holiness ; he that has 
not Christ formed in him. 

Not converted; t. e. he that is not effectually called, he that continues in 
unbelief and impenitency ; he that answers not the call of Christ in the 
gospel ; when he calls for faith, does not believe ; when he calls for repent- 
ance, abides in the love and practice of sin ; when he calls for obedience, 
lives as a child of disobedience. 

Not converted ; i. e. not renewed throughout in body, mind, and spirit, in 
heart and life ; he that has not a new heart, a new spirit ; he that is not a 
new creature, a new man, both inwardly and outwardly. 



856 UMCONYEBTBO BINNEB8 ABE DABENEBS. [EPH. Y. 8. 

He that is not thus bom again, thus called, thns renewed, ia not eon- 
Terted ; and he that ia not converted is in darkness. Bat what ia that ? 

You mnst not take it for outward darkness, the absence of that light which 
the eye, the outward sense, sees ; you must not conceive so grossly of it. 
It 18 spiritual darkness which is here meant, and the Holy Ghost ezpreset 
an unconverted state frequently by this term, 1 John ii. 9, 11, i. «. not born 
of God, 1 Thes. v. 4, John xii. 46. You have descriptions of eonTersion, 
where darkness and light are made the terms of it, Acts zxvL 18, 1 Peter 
ii. 9, Col. i. 18. 

But what is it to be in darkness 9 What is this unconverted state that 
the Holy Ghost so often calls darkness ? Take it in these four partieulais. 

To be in darkness is (1.) to be in sin, the work of darkness ; (2.) to be 
under Satan, the prince of darkness ; (8.) under wrath, the fruit of dark- 
ness ; (4.) near to hell, the place of darkness. The Scripture by daftneai 
ordinarily expresses some or all of these. When an unconverted state is 
called darkness, we are to understand by it a most sinful and miserable state. 

(1.) In sin, the work of darkness. Sin is called in this chapter a * wod 
of darkness,' ver. 11. And he that lives in sin acts that work ; he is said * to 
walk in darkness,* 1 John i. 6. He that is not converted, he is wholly ia 
sin, under the power, the pollution, the guilt of sin. 

All the qualities and motions of his soul, all the acts of his life, are sinfo], 
John iii. 5, 6. He that is but once bom, not bom again of the Spirit, ow«s 
his being to no other birth but that of the flesh ; he is flesh, he is so whoQj, 
only. By flesh is meant the corruption of sin : Ms flesh,' t . «. whdly eor- 
rapted by sin ; his whole soul is full of sin, mind, conscience, will, afiee* 
tions ; all are tainted with it, possessed by it, overspread with the po&utkiD 
of it, Titus i. 16. There is nothing in his soul but what may be called 
flesh, t. e, sinful and corrapt,f no principle of holiness. 

Such a soul is sunk into sin ; he is encompassed and quite covered o^& 
with sin. Hence that of the apostle. Bom. viii., < in the flesh.' Notiiifig 
that they have, nothing that they do, can possibly please God, because all 
they have or can do is sinful, and so abominable to God. The state of 
Simon Magus is the condition of every unconverted siimer. Acta viii. S3. 
And why was he in this state ? Because, though he was baptized and prch 
fessed faith in Christ, yet he had neither part nor lot in regenerating, ooa- 
verting grace, ver. 21. 

A siimer, till converted, is so held in the bond of iniquity as be can do 
nothing but sin. Baptism and the profession of faith caimot free him frtn 
this bondage to sin ; nothing but converting grace can break this bond bj 
which he is held in such slavery, as he can do nothing but sin : John xv. S» 
* Without me,' t. e, out of me ; till ye be in me, united to me, ye can, &e. 
Now a siimer is never brought to union with Christ till eonveivion ; tiQ 
then he can do nothing that is spiritually good, and if so, he can do nothio^ 
but sin. 

Even his sins are but a better sort, a more grossy"*" kind of sins, tpUndida 
peccata. * The sacrifice of the wicked,' Prov. xv. 8, 9, xxvi. 9. 

And further, though he can do nothing but sin ; and so every thoo^t, 
word, act, is put in the number of sins, by the Lord's account; yet not one of 
these sins can be pardoned till conversion. For there is no ptffdon till fiuth 
and repentance, and no repentance till conversion ; till then he lies ondtf 
the guUt of every sin. This is to be in darkness, to be in sin, the pow«rt 
pollution, the guilt of it He that is not converted is under sin, the work of 
darkness. 

• Qu. •gloe8y'?-ED. 



Eph. Y. 8.] UNCONYBBTSD SINMBBS ABE DABKNEBS. 857 

(2.) Under Satan, the prince of darkness. That is his title. The whole 
world is divided betwixt these two potentates, Christ the piince of light and 
life, and Satan the prince of darkness. Those that are converted, they are 
free snlg'ects of Christ; those that are not converted, they are the vassals of 
Satan. He is their ruler, Eph. vi. 11, 12. These principalities and powers 
are the devils, and they are the rolers of the darkness, &c., i. e, of all those 
sinners that are yet in darkness, that are not yet converted and tamed from 
darkness to light. The following words shew that those who are not thus 
tamed are still ander the power of Satan. He acts them, he comtnands 
them, he rales them, he possesses them, he challenges them as his own ; 
till by conversion, they be * translated from the power of darkness into,' &c., 
till then sinners are his children, John viii. 44; his instraments, Eph. 
ii. 2 ; his captives, 2 Tim. ii. 26. They wear his badge and livery, do his 
work, obey his commands. The image of Satan, the impressions of dark- 
ness, are on their seals ; by this he challenges them as his own. If yoa 
pretend to Christ while onconverted, he may ask, Whose image and saper- 
scription is this ? If prevailing last, onsabdaed corraption, speak it his, 
why, then, give onto Satan the things, the persons that are Satan's ; he will 
not lose his doe. If the image of Christ, the image of light and holiness, be 
not on year soals, you bear the image and snperscription of Satan, and 
nothing can raze this oat bat converting grace. Till conversion, yoa are 
under Satan, the prince of darkness. 

(8.) Under the wrath of God, the frait of darkness. The day of God's 
wrath and indignation is called a day of darkness, Joel ii. 2. And this 
dismal day will never end antil conversion, in respect of temporal or spiritual 
judgments. The favour of God is called l4;ht, < Uie light of his coantenance.' 
Till this light shine on a sinner, he cannot but be in darkness, and this 
light never shines antil conversion. 

To be in darkness, then, is to be nnder the Lord's indignation, under the 
corse of the law, under the threatenings of the word, under the sentence of 
condemnation, under the stroke of revenging justice. These are the expres- 
sions oi wrath, which make the state of an unconverted sinner a state of 
darkness. All the calamities and miseries that are the effects of the Lord's 
wrath are called darkness in Scripture, Eccles. v. 17, vi. 4. To be in an 
unconverted state is to be exposed to all the expresssions of wrath. 

(4.) Near to hell, the place of darkness. That is ' a land of darkness, as 
darkness itself.' It is called * utter darkness,' Mat. viii. 12, 22; xii. 26, 80. 
So near is an unconverted state to hell, as it joins to it as an outer room ; 
there is but a small, a weak partition betwixt them. If conversion do not 
bring the sinner out of this state, the partition will be broken, death will 
overthrow it, and then no passage, but into the outer room, into utter 
darkness. Hell is called the <mist of darkness,' 2 Peter ii. 17. While a 
sinner is unconverted, he is in fetters, though not in chains ; and his fetters 
win be turned into chains, if the power of converting grace break them not. 
He lies under the guilt of those offences for which the damned are acyadged 
to these chains. He is but under a reprieve; the sentence will be executed, 
if converting grace prevent not. Until thou be converted, thou art a child of 
darkness ; Uiia is thy portion, it is reserved for thee, thou art every moment 
in danger to &11 into the woful possession of it. Thou canst lay claim to no 
other portion, canst hope for no othw inheritance until conversion. To be in 
darkness is to be in danger of hell; it is a state bordering upon hell, it is in 
the oonfmes, in the suburbs of it. 

Uu. Information. This shews the misery of an unconverted state. It 
concems all sorts to take notice of it: those that are converted, that they may 



858 UNCOMTBBTBD 8I1I1CBB8 ABX DABKRSBS. [£fH. Y. 8. 

rejoice in their Bedeemer, and be tbankfbl for deliveraaee from iliis wofbl 
condition ; those that are not oonyerted, that they may bewail their misery, 
and thirst after deliverance. 

The misery of an nnconyerted state is so great, as eyen this darimess win 
discover it. Let ns follow the metaphor a little, the better to discern it. 

1. Darkness is nncomfortable. So is the state of an onooayerted anner. 
How sad was the condition of Egypt, when the Lord pUigaed it with darknesB 
that might be felt 1 Ezod. z. 21. Alas 1 the darkness that oyershadows 
thy soul is more lamentable. That might be felt ; the misery of this is so 
great, it can scarce be understood. That was bat for three days ; this win 
be to the days of eternity, if conyersion prevent not. How sad would 
the condition of the world be, if that which is metaphorically spoken were 
really effected ; if the son shonld be taraed into darkness, and the moon into 
blood I Who wonld not be weary of his life upon earth, if the sentence of 
continual darkness should pass upon it? Alast more miserable is tfaj 
condition if nnconyerted, because the want of spiritual light is a greater 
misery than the want of sensible light. The very light that is in thee ii 
darkness. Oh how great then is that darkness ! 

This is one aggravation of the lamentable condition of Paul and his com- 
panions, in danger of shipwreck-: Acts xzvii. 20, ' Neither sun nor stars ia 
many days appeared.' Far worse is thy condition if unconverted ; no son, 
no star appears. The Sun of righteousness, the bright Morning Star, hn 
never appeared in thy soul since thou wast bom, nor ever will until bon 
again. Thou livest in a wolhl region, thou sittest in a region of dsiimeai, 
and in * the valley of the shadow of death.* The sun shines not on thee ; it 
is another world, another kind of men that ei:goy it, those that are onlijmlfs 
to thee. 

It is true when the Lord is about the work of conversion, when a onus 
is in the pangs of the new birth, or when a soul converted is deseiiedt ht 
may be in such a condition as the prophet describes, Isa. 1. 10, be may for 
a while * walk in darkness, and see no light.' Ay, but such a one has semi 
comfort, some support ; he may < trust in the name of the Lord, and stiy 
himself,' &c. ; as tiie mariners, * though they saw neither sun nor stars,* Adi 
zxyii. 20, yet ' cast four anchors out of the stem, and wished for day.' They 
had anchors, though no light ; and hopes of it, though it was not yet day. 
So has a soul in this condition, if converted or converting ; hif baa andior- 
hold, he may trust, Ac. 

Ay, bnt while thou art unconverted, thou hast ndther light nor support: 
and thoogh thou mayest strike some sparks out of worldly er^yments, and 
compass thyself in them, yet * for all this thou shalt lie down in soitov.' 
Thy darkness is too great to be scattered with such sparks, ver. 11. Rem 
can they choose but lie down in sorrow, who must lie down in daikneoi» 
never to see the light I 

2. Darkness is dangerous. He whose way lies near snares and pits, 
who is Ui pass over precipices, rocks, the brink of dangerous goUi, and has 
no light to direct him, every step is the hazard of his l^e. 

No less dangerous is the way of man ever since sin entered into the woiU. 
So many snares has Satan laid, so many pits has he digged, so near we walk 
to the brink of the bo^mless pit, as without light we cannot make one step 
in safety. Even those that are converted have light little enou^ to seesie 
them from ruin. Alas f then, what shall become of them who have no fight 
at all, all whose paths ai*e darkness ? They are every foot in danger io be 
ensnared, to fall, to braitie and wound their souls, yea, to tnmUe into the 
bottomless pit before the y ^ aware. Thus dangerous is an uneomvettsd 



£fH. Y. 8.] UNOONTSBTSD SINMEBS AX3B DABXMVSB. 869 

state, for it is darkness. The Lord Christ expresses this, John xii. 85. 
He knows not traih -from error, good from evil, nms into dangerous mis- 
takes ; he knows not whether he be right or wrong, whether his way lead to 
heaTon or hell, whether to the bosom of Christ or to the den of the devour- 
ing lion. He sleeps amongst serpents or morderers, and knows not where 
he is. He walks upon the very ridge of destmction ; if he slips, he is mined 
for ever ; and yet he sees not where to set his ibot, Alas ! he is in dark- 
ness, ProY. iv. 19, John zi. 9. Thongh that stmnbHng-block be just before 
him whieh will rain his soul and tumble him into hell, yet he knows not at 
what he stumbles, he sees it not, he is in darkness. Thus dangerous is thy 
nneonyerted state; it may sink thee into utter darkness before thou perceive. 
Oh that the misery of it might move to make haste out of it I 

8. Darkness is fearful. We read of the 'horrors of darkness,* Gen, 
XT. 12. What more apt to engender fears than darkness, when dangers 
are on every side, and nothmg visible that may afford oonfideneel 

So the state of nature. The condition of a sinner unconverted is a fearful 
condition. He is encompassed with terrors on every side ; such as, if he 
were sensible of them, would dash all his mirth and carnal jollity. An nn- 
eonyerted sinner, he is a Magor-missabib, like Pashur, Jer. zz. 8, he has 
fear round about him. Those whom the Lord has enlightened to see the 
dieadfulness of that state, they wonder that such can sleep quietly, or take 
comfort in any enjoyment, while they are not converted. 

Ib it not a fearful thing to stand guilty in the Lord's sight of millions of 
offenoes, every one of which deserves eternal death, and the Lord, in jusUce, 
is engaged to inflict it ? To stand guilty, whenas the Lord will l^ no means 
clear the guilty ? Yet this is the state of the unconverted. 

Is it not a fearful thing to be delivered up to Satan, to be possessed by 
him, to be a slave unto Mm, to have no other guide but him, who will lead 
thee no other way but to ruin ; to be disowned by Christ^ as those who 
yield allegiance to the prinoe of darkness ? Yet this is the state of such. 

Is it not a fearful thing to <M into the hands of the living God ; ' to 
lie under the wrath of an unreconciled God; to lie open to the challenges of 
revenging justice ; to find nothing belonging to thee in the world but the 
curse, and to have enjoyments mixed with the Lord's indignation 9 Yet this 
is the case ; children of darkness are children of wrath. 

Is it not a fearful thing to bdge the next room to hell ; to find no other 
portion for thyself in the Lord's testament but everlasting fire, no other 
inheritance but the region of outer darkness ? Yet this is the state of the 
unconverted. 

Oh how dreadful is that state, where the terrors of sin, the terrors of 
Satan, the terrors of God, the terrors of hell, encompass a poor sinner, and 
he sees no way to avoid them I For he is in darkness, such as he sees 
nothing to support 1dm under them, bat some &lse rotten props, some 
broken reeds. The true grounds of ccmfidence are hid from his eyes, cannot 
be discerned in this darkness. 

Merey is a support, but none find mercy but converted sinners. Christ is 
a support, but none shall find any saving benefit by Christ but converted 
sinners. The word is a support, but this speaks not a word of comfort to 
any but those that are converted. 

Oh bow fearful is that condition that shews no glimpse of hope, affords no 
ground of confidence 1 In the midst of such dangers, miseries, that can dis- 
cover nothing that may. cheer or support in those things that are the only 
grounds of comfort and support ; nothing in mercy, nothing in Christ, his 
love, his blood, nothing in the word, nothing in the great and precious 



860 XJNCOKVEBTKD BmNEBS ABB DABXNBBB. [EpH. Y. 8 

promises, to bear up thy soul in this woihl condiiioii. When the terroFB of 
death, and sin, and hell encompass thee, \rhere wilt thou go for comfbit f 
What will be thy refuge? what will support thy sinking soul ? 

A converted sonl, when he feels the woonds of sin, can look up to 
the brazen serpent for healing yirtne ; bat what can he see, whither will 
he look, who is in darkness ? 

A converted sonl, when the terrors of death or the greatest feara in this 
life assanlt him, he can east up his eyes above the mountains, and diseom 
salvation approaching. But what can he see, what can he discover, who » 
in darkness ? 

Wretched sinner, thou who goest on merrily in thy evil ways, no more 
minding conversion, &c., than ^ it were a fiction, be entreated to admit at 
last this one serious thought : time is coming, when fears and terrors, eitiier 
in this life, or in death or judgment, will seize on thy soul, and ehiJra thj 
heart, and overthrow all Uiy carnal supports, dash out all the sparks of 
worldly mirth. When thou wilt find what we speak of the fearfiilnesB of an 
unconverted state are not words of course, thou wilt then find need al those 
spiritual comforts and supports which thou now neglectest. But whither 
wilt thou go for them ? If thou fliest to mercy for comfort, being nDCOB- 
verted, mercy will say, It is not in me. If thou go to Christ, he vfill say. It 
is not in me ; no comfort in me but for those that turn to me, for none but 
converted sinners. If thou goest to the word, it will say. It is not in me; 
I have no drop of comfort for any that turns not, for any that continues in 
impenitency and unbelief. Oh, sure that day which is making haste towards 
thee, however thou forget it, that day will be unto thee a day of darkness 
and of gloominess, a day of clouds and of thick darkness, a day of diead and 
terror, and like thy unconverted condition, most fearful. Darkness is fear- 
ful ; that is the third misery of it. 

Quest, But who are those that are in darkness ? How shall we know 
whether we be in this unconverted state ? Those that have any regard of 
their souls, hearing the misery of this condition, will be apt to make this 
inquiry. Those that are so wretchedly careless, as not to question it, not 
trouble themselves with inquiries about their conversion, may put it oat of 
question they are not yet converted, they have neither part nor lot in this 
matter, they are not so much as in the way to it. As for those who are not 
thus desperate, but are doubtful of it, and desirous to search into the oca- 
dition of their souls, it will be requisite in some few particulars to shew horn 
it maybe known who are in darkness, who are not; who are converted, 
who are not. And this will be useful, both for the conviction of ih<ise that 
are not, and the comfort of those that are ; they are not converted, hot in 
darkness ; — 

1. Who walk in the ways of darkness. The children of light do not walk 
in the paths of darkness. You may know your state by your way ; ways of 
wickedness are ways of darkness : so Solomon, Prov. iv. 19, ' The way of tb« 
wicked is darkness.* 

He that walks in any way of known wickedness, be it drunkenness, ftc, 
neglect of ordinances, &c.f he is in darkness. ' By their fruits ye may know 
them.' It is a sure rule, Christ himself lays it down; if you hnngforth the 
fruits of darkness, you are in the state of darkness. Hereby he proves the 
unbelieving Jews to belong to the prince of darkness: John vii. 44, 'his 
works.' If ye do his works, you are under his jurisdiction, not yet deliveied. 
Now, what are his works ? Why, all wickedness, every sin. He that aeti 
any sin wilfully, customarily, delightfully, makes it his practice, continues 
so, allows him so to continue. The apostle advises the converted Ephesia&s, 



£PH. y. 8.] UNCON^EBTSD BINKEBS ASB DABXKE8B. 86 1 

as being both their property and duty, to 'have no fellowship/ &o.y 
chap. Y. 11. A conyert may be surprised, oTertaken with sin ; but he has 
no fellowship, he is not familiar with sin, he delights not in it, it is not his 
companion, it is not his enstom, nor his choice, nor his contentment, to 
converse with it. He looks upon every sin as a cheater, a murderer, a dis- 
graceful, a dangerous associate, and therefore he will keep as far from it as 
he can ; he is afraid, ashamed to have any fellowship with it. This is the 
temper of a convert, if you take him when he is himself. 

Those, then, that are familiar with sin, in whose mouths and hands, in 
whose words and actions, you may ordinarily see it, who are no more afraid, 
ashamed of it, than of one whom they choose for a companion. Those who 
make any sin their interest, their delight, their practice, they have fellow- 
ship with it. You may know them by their companion, that with which 
they have fellowship. When oaths, profime, unclean discourse is familiar 
in their mouths ; when they can lie, dissemble, revile, crurse familiarly ; 
when accustom themselves to any other way of wickedness, alas 1 darkness 
is here palpable. There is no conversion where no turning from sin. He 
is in darkness who allows himself to walk in any path of darkness, 1 John 
iii. 20. ' 

2. Those that want spiritual discerning. He that has eyes and sees not, 
it is plain he is in darkness ; what else should hinder his sight ? 

So they that have the same understanding, the same faculty of inward 
sight with others, and yet perceive not that in spiritual things, that those 
discern who are savingly enlightened, it is evident that spiritual darkness 
overshadows their souls. 

» He that sees not that beauty, that ezceUeney in Christ, that necessity of 
him, as to be willing to part with all for him; to count that loss which he 
has taken for his greatest gam ; to renounce his own righteousness, that he 
nay be found in him; to renounce his own lusts, that he may be conformed 
to him; his own interests, that he may advance him; his own humours, 
that he may comply with him : 

He that sees not that necessity of conversion, the new birth, as to trouble 
himself about it, to count himself miserable without it : 

He that sees not such beauty in holiness as to prefer it before the choicest 
things on earth; to be in love with it, thirst after it; diligent in the use of 
all means to get it, increase it, strengthen, act it: 

He that sees not that deformity, danger in sin, as to hate it above all 
things, to bewail it in himself and others, careful to avoid it, maintain a 
constant war with it, use all his strength to subdue it, rejoice in the crucify- 
ing of his dearest lusts, ver. 18: 

He that has not this discerning of these and other spiritual things, it is 
evident he has eyes, but sees not ; and what can be given as tiie reason 
hereof, but because he is in darkness ? Such are in Egypt's condition ; when 
converts, as the Israelites, have light in their dwellings. 

8. Those that act not for God. The Egyptians, under the pkgue of 
darkness, are described by their unactiveness : Exod. z. 28, ' Neither arose 
any man from his place;' John ix. 4. A man in darkness may be in 
action about himself, but not in things at a distance ; he sees not how 
to move towards them. The things of God are at a distance from every 
unconverted man; he sees not, he Imows not how to go about it. 

He is a stranger to acts of self-denial and mortification; a stranger to 
the life of feith, the exercise of grace, the vigorous acts of holiness, strict 
viaJking, constant dependence on Christ, a spiritual frame of heart in 
worldly business. 



862 UNcoirvxBTBD snnnuts asb dabkrbbs. [Efb. Y. 8. 

He cannot pray with enlargement, affection, fervency. He cannot medi- 
tate on Christ, and heaven^ and epiritaal things with delight; he cannoi 
hear the word, so as to mix it with iaith, to he a£kcted wi^ it, to ma 
into the monid of it. Though he he employed sometimes in religioiis 
duties, though he be active in the things of God, yet he acts not at all £ar 
God. To act for God is to act out of love to him, with intentions to honour 
him, with respect to his glory. When men peirform religious services out 
of custom, or to gain and keep their credit, or to stop the mouth of eon- 
science, or to satisfy and make amends for some sin, he thai acts for 
such ends, out of such principles, let him do as much as he will, even in 
a way of religion, yet he does nothing for God. And this is the oonditiaa 
of one not converted, he acts not out of love to God with respect to his 
glory, and therefore what he does is as though he did nothing He acts 
nut for God who acts not from right principles, for sincere ends; and this 
bewrays an unconverted state. U the Lord incline you to be faithful to 
your souls, these things may be helpful to discover yoxur conditiony whether 
ye be light or darkness, whether converted or unconverted. 

Use 8. Exhortation, to those that are converted, brought out of the wofol 
state of darkness; let this stir you up to joy and thankfulness for your 
deliverance. * You were sometimes darlmess ; ' that is the state of every man 
by nature. Now, as it aggravates misery to have been once unhi^py,^ so 
the consideration of former miseries adds contentment to a happy ecm- 
dition. * You were sometimes darkness/ 

You have been formerly under the guilt of sin, enslaved to the tyruusy of 
base lusts; you have been formerly vassals unto Satan, led captive by 
him at his will; you were * by nature the children of wrath as weU as 
others;' you were once in a condition as there was but a step between 
you and hell. Now, has the Lord delivered you out of this sad and wofol 
condition ? Can you say, we were 'sometimes darkness, but now li^t in 
the Lord'? Oh, love the Lord, praise him, rqjoice in him, speak great 
things of his name. 

Oh love that Bedeemer,who sweat, and Ued, and died to work this 
your redemption. Oh pity those, pray for them, mourn for them who are 
yet in darkness. Let your hearts be affected as David's, Ps. czvi. 1, 8, 4, 
5, 7, 8; xciii. 4. 

But now are ye light. For explication. Light denotes several things in 
Scripture. 

1. Spiritual knowledge. Light and knowledge are terms of the bum 
import, 2 Cor. iv. 6. Light to discover God in Christ savingly, and to 
discern the things of God spiritually. 

2. Purity and holiness. Sin and corruption is expressed by darkness, 
holiness and' purity by light. Li this sense the most holy God is called 
light, 1 John i. 5, spotiess and perfect holiness, in whom there is not the 
least impurity. And in reference to us, ver. 7, such a light as is lifob 
spiritual life, which consists in the principles of holiness and purity. 

8. The favour of God, and the consequent of it, joy and eomfcni. The 
fovour of God, the manifesting of his loving-kindness, is frequent^ ex- 
pressed by the light of his countenance, Ps. iv. 6, the issue of winch is 
joy and gladness, ver. 7. Light and joy explain one another. Pa. xeviL IL 
That which is light in the first clause is joy in the latter. 

4. Glory and happiness. Heaven, the seat of it, is described hy l^hft, 
1 Tim. vi. 16. It is called the inheritance, Ool. L 12. 

• Qu. 'happy'?— En. 



EpH. Y. 8.] T7NC0NTEBTED BINNSBB ABE DABSNE88. 868 

light here may eomprise all these. So that wfien we saj, those that are 
converted are light, the meaning may he, 

(1.) They are enlightened with saving knowledge. 

(2.) They are enriched with the principles of holiness ; the lustre thereof 
shines in their sonls, and should appear in their lives ; hy virtne of this 
ihey should shine as lights. 

(8.) They are in the state of favour and reconciliation with God. Though 
they have not always the sense of his loving-kradness, yet they are id- 
ways the ohjects of his love. Though his face do not always actually 
shine on them, yet the sun is up, it is always day with them; joy is 
sown for them though they be not still reaping it, and every season be 
not harvest time. 

(4.) They have title to glory. Heirs apparent to heaven, heirs of the 
inheritance, &c. Their title is certain, that they are said to sit with him 
in heavenly places. 

Use 1. If those that are converted be light, &c., then those that are not 
converted are not light in the Lord. This necessarily follows by the rule of 
contraries. They may be light in appearance, or in respect of natural en- 
dowments, or moral accomplishments, or in the account of others, or in their 
own conceit and apprehensions, but they are not light in the Lord ^ and this 
shews the misery of an unconverted state, and it is useful to take notice of 
it more particularly. If they are not hght in the Lord, — 

1. They are not in the Lord. The phrase implies union ; but such are 
without union to, without communion with, without participation of, without 
special relation to him ; without his special protection, without his special 
favour, without his gracious covenant. It may be propounded to them that 
they have no actual interest in, or right to, the blessings, the mercies of the 
covenant. The tenor of it is, I wUl be thy God ; £ey cannot apply nor 
challenge this : they may say, he is my Creator, he is my Judge ; but not 
he is my God in Christ, my God by covenant ; without God in their hearts, 
in their eigoyments, in their conversations. Thus the apostle describes the 
unconverted state of these Ephesians, chap. ii. 12, at that time, viz., when 
unconverted ; without Christ, not united to him, not partakers of the bene- 
fits of his great undertakings ; not pardoned by his blood, not acted by his 
Spirit, not crucified with him, not risen with him, not sitting with him in 
heavenly places, either in ri^t hope, or first fruits of that blessed state, 
aliens from the church. An unconverted man, whatever he profess, or 
others account of him, is no more in God's sight a member of the church 
than a corpse is a man. 

Strangers from the covenant. No more to do with the sure mercies of 
the covenants, the sweet contents of the great and precious promises, than 
a foreigner has to do with the privileges of one of our corporations, or a 
alave with the privileges of a child, or the legacies of his father's testament. 

Without hope. So far from enjoying these, as he is, during that state, with- 
out hope of them,^till he be enfranchised, iill adopted, and no adoption till 
conversion. 

Without Ood in the world. This is the saddest expression of all. If he 
had said without riches, or friends, or liberty, or health, or food, you would 
think it sad. Ay, but to be without God, tiiat is infinitely more miserable 
than to be without all these ; yet this is the state of every unconverted sin- 
ner, not bom again ; he is not light in the Lord, and so not m the Lord, 
and so without God in the world. 

If a converted soul want riches, the Lord can supply that want. < The 
earth is the Lord's,' &c, ; or friends, the Lord can supply, * when fiather 



8(14 UMC02WEBTED 8INN1SB9 ABE DABKNS88. [EpH. Y. 8. 

and mother forsake.' ' All men forsake me/ 2 Tim. iv. 16. * I will never 
leave thee, nor forsake thee,* Heb. xiii. S ; or liberty, Ps. XTiii. 19 ; or food, 
* The Lord is my Shepherd, I shall not want,* Ps. xxiii. 1. Ay, bat if a 
man want the Lord, if he be without God in the world, what can make up 
that want ? Let him have all the world, and want God in the world, and 
all that he enjoys will bat add to his miseries. Withoat God, without all 
that is truly comfortable and desirable. Yet this is the state of an uncon- 
verted sinner. 

2. They want the saving knowledge of God in Christ, they are not light 
in this respect. The darkness of ignorance and misapprehensions is upon 
the face of their souls ; the prince of darkness, the god of this world, has 
blinded their minds, 2 Cor. iv. 8, 4. Though tiiey may be knowing men in 
other respects, yet as to spiritual, saving, experimental, effectual knowledge 
of Christ, and the things of Christ, they are in darkness. They may have 
much knowledge of the Scripture and divine things, as to the letter, clear, 
notional, and speculative apprehensions of gospel truths ; but as to spiritual 
discerning of any of these, tiiey are in dar^ess, 1 Cor. ii. 14. The things 
of the Spirit of God he may apprehend literally, notionally, speculatively ; 
but not spiritually, experimentally, practically. They hear, and read, and 
apprehend much of Christ, but not effectually, not so as to renounce all for 
him. They know him not, so as to find the power of his resurrection, 
the fellow^p of his sufferings ; not sp as to be made conformable to his 
death ; not with such a knowledge as the apostle there describes, Philip, 
iii. &-10. They read, hear of holiness, but are eo flEu: from knowing what it 
is by experience, as they are apt to think no such thing now to be attained 
in this world, as the holiness which the Scripture describes ; and finding no 
such thing in themselves, judge those who pretend to it hypocrites and dis- 
semblers ; know not how to worship God in spirit, how to subdue a lust, 
how to resist a temptation, how to improve an affliction, how to escape a 
snare, how to avoid a stumbling-block, how to improve ordinances for growth 
in grace, now to improve Christ for spiritual strength, life, influence, so as 
by his strength to do all things ; know not what the state of their soul is, 
where they are, whither they are going, darkness having blinded them, as 
the Assyrians, 2 Kings vi. 20, thooght they were in Dothan, whenas they 
found themselves in the midst of Samaria, in the midst of their enemies ; think 
themselves in the way to heaven all their life, till in the end, alas 1 they 
find themselves in hell. 

Tell them of the new birth, sanctification, self-denial, the power of godli- 
ness ; produce Scriptures, which expressly shew that without these there is 
no salvation ; bring characters by which these may be discerned : yet they 
see them not, they believe not ; for they know not these effectually, they 
are in darkness. They are no more apprehensive of these things, than if 
you were discoursing to a blind man of colours, or if you were describing 
the sun to a man that never saw the light. And why ? They are not light 
in the Lord. 

8. They want the favour of God. They are not under the beams of divine 
love, the light of God's countenance does not shine on them, and so they are 
not light in the Lord. They may conclude this from success, prosperity, 
plenty, and outward comforts ; but this is but a fiedlacy, a delusion. The 
Lord's greatest enemies may abound with com, and wine, and oil, &c., but 
the light of God's countenance is not lift up but upon converted souls. 
There is a veil of darkness before the Lord's face; this is never rent, re- 
moved, till conversion. Those that are unconverted, want tliat which is the 
life and joy of the converted soul ; that which sweet^ all his afiUctions, and 



EpH. Y. 8.J UNCONVERTED 8INNEBB ABE DARKNESS. 865 

makes all his eojoyments comfortable. This is it which is better than life ; 
those on whom it shines not may well be said to sit in darkness, and in the 
valley of the shadow of death. This dismal shadow never vanishes till the 
Lord's face shine, and this never clears np till conversion. Yon may discern 
the state of a returning and an unconverted sinner, expressed in the state of 
the church and the rest of the world, Isa. Ix. 2. Behold darkness covers 
impenitent souls, and gross darkness unconverted sinners ; but if thou be 
converted, the Lord shall rise upon thee. Alas ! They know not what it is 
to walk in the light of God's countenance all the day ; not one glimpse of 
that light of life appears unto them ; for they are not light in the Lord. 

4. They want ^e lustre of holiness. This is one thing which concurs to 
make converts light in the Lord. This light shines nowhere on earth but 
in the hearts and lives of such ; those that are unconverted shew themselves 
either strangers or enemies to it. They are carnal, sold under sin, know not 
what belongs to an holy frame of heart ; think heaven may be attained without 
strictness, holiness, as the Scripture requires, and the lives of the saints there 
recorded hold forth ; jeer, deride, abuse it, under odious names ; place all 
their holiness in some outward performances or observances; holy dis- 
course and employments are wearisomeness to them. 

Here is a misery indeed ; want that, without which no man can see God ; 
and this they want, because not light in the Lord. 

5. They want discoveries of future glory, they are not light in the Lord ; 
they have not so much light as will discover it at a distimce ; there is no 
dawnings, no approaches, no appearances of that blessed light. It is mid* 
night with a sinner while unconverted. No crevice to let in the least l^ht, 
the least hope of glory, while he continues in that dismal state. The morn- 
ing star, that ushers in that happy day, first appears in conversion. Acts 
xxvi. 18. Till a sinner be turned from darkness to light, till he be con- 
verted, there is no hopes of obtaining an inheritance among those that are 
sanctified ; no appearance of this till then, because till then not light in the 
Lord. 

Put all these together, and then view the sad and lamentable condition of 
every unconverted sinner. If not bom again, thou art without God, Christ, 
the Spirit of Christ, the saving knowledge of Christ, the least glimpse of 
God's love, the least sparkle of holiness, the least hope of glory ; and all 
this, because not light in the Lord. 

But how shall we know, who are in this state, whether or no we be light 
in the Lord ? To direct you herein, let us come to a 

Use 2, by way of examination. Hereby ye may know whether ye be con- 
verted. Every convert is light in the Lord ; those, therefore, that are not 
light in the Lord are not converted ; these are so coigoined, as he that 
knows the one may conclude the other. Examine, then, whether ye be 
light in the Lord, if ye would know whether ye be converted. In order 
hereto observe these particulars : 

1. light is delightful. Totmmundusluce nihil hahetjueundius^ a greater 
and wiser than he, Eccles. xi. 7. The light of the word is delightful to one 
that is light in the Lord. There is a great affinity between these lights, both 
proceeding from the same Father, * the Father of lights.' Hence the dis- 
coveries of the word are sweet, acceptable, delightful, to one that is savingly 
enlightened. 

Not only the discoveries of Christ and mercy, privileges and promises, 
pardon and gloiy, but that light of the word which discovers to him the 
corruption of his heart, the sinfulness of any practice, the danger of sin ; 
that word which searches his conscience, and discovers the condition of his 



866 UNCONySRTED BINMSBB ABX DABXNE88. [EPH. Y. d. 

sonl, detects his fidlings and sinful miseaniages, not only a word of promise 
and consolation, bat a word of reproof and conviction. This is sweet and 
acceptable to one that is light ; he can bless God for, and rejoice in, that 
word that condemns and discovers his secret sin. 

He therefore that cannot endure the word that discovers his misery and 
sinfolness, that searches his conscience and reproves his sin, cannot endiuB 
searching sermons nor those that preach them, snoh as tend to awaken his 
conscience, and rouse him out of security, and condemn his sinful practiees, 
cries out that he hears nothing from such but hell and damnation, and that 
which may make him despair ; he hereby shews clearly he is so iar from 
being light in the Lord, as this is a plain evidence he hates the light. I 
speak not this for nor of myself; it is the word of Christ ; if you voll take 
Christ's word, such a man hates the light, John iii. 19, 20. He thatfis so 
in love with his sin, be it what it will, as he would not have it reproved, 
condemned, hell and wrath denounced against it, Christ pronounces, ha 
hates the light, loves darkness, &c. It is plain darkness is his element, he 
is not yet converted, nor yet turned from darkness to light ; he that is light 
in the Lord is of another temper, as you may see, ver. 21. He is so £ur 
from declining, being impatient of a searching, discovering truth, as he conies 
to it of his own accord. 

2. While there is light there is heat. tTSID a U9f el VN.* Heat, as 
philosophers tell us, is an inseparable property of celestial light. We see 
a concurrence of these in fire ; indeed,|there may be an appearance of li^t 
where there is no heat, as in glow-worms, but where there is any real light, 
there is some degree of heat more or less. 

Answerably, they that are light in the Lord are zealous for the Lord, 
eager in following him, ardent in love to him and desires after him, fervent 
in spirit in serving him. They will not content themselves to offer np luke- 
warm, heartless services unto God. When they find the danger of such a 
temper, they bewail it, judge themselves for it, it is their affliction ; there is 
a spiritual heat for the Lord in those that are light. 

Therefore, where there is a customary indifferency, and carelessness in 
religious duties, those that ordinarily serve him, as though they served him 
not, give him but the lip, or knee, or outward man, not heated and enlivened 
with the vigorous motions of the soul towards God. 

Where there wants ardency of affection in spiritual duties, eagerness of 
soul after growth in grace, communion with God, and enjoyment of Christ 
in the use of ordinances, no such longing, thirsting, panting, breathing alter 
Christ, conformity to him, participation of him, fellowship with him, service* 
ableness to him, ability to please, honour, advance him, as after those things 
that men's hearts are set upon, and hotly pursue in the world ; this aigucs 
clearly an absence of spiritual heat, and if thou wantest this heat, thou art 
not light in the Lord. 

8. Light is progressive. We see, after the day-break, the li^^t grows 
clearer and clearer, till it come to its full brightness ; Smpture expreasioDS 
lead us to this observation, as well as experience ; in the morning light is in 
its youth. Hence illUlC^, the word which the Hebrews express the morn- 
ing, is used for youth, Eccles. xi. 10. At noon the light is in its manhood, 
its full strength ; we have that expression. Judges v. 81. The light from its 
birth grows and increases, till it comes to its fcdl strength, when the sun is 
in the meridian. 

Thus it is with those that are light in the Lord, as Solomon expresses it, 

• That iB, WiyOt the nm, is from UV, the heavetu, and }tni,M—^o. 



EpB. Y. 8.] UNOOMTSBTBD BINiniBS ABX DASSNXS8. 867 

Frov. iy. 18. This light is bat a spark at first, and often aeeompanied with 
mneh smoke, bat by degrees it breaks forth into a fiame. 

Such grow in grace and in the knowledge of Christ ; they go from 
strength to strength, and from one degree of holiness and spiritoal knowledge 
to another ; this light daily prevailing against the darkness of ignoranoe and 
eorraption, till at last it be bronght forth to victory. 

There is a growth of knowledge in the extent of it ; it discovers one trnth 
after another, nnloeks one mystery after another, and daily scatters the 
eloads of misapprehensions. 

In the clearness of it, sees gospel trnths with more and more evidence, as 
that blind man's sight was restored by degrees, Mat. viii. 28, 24. At first 
he saw men, as trees walking ; after, ver. 25, he saw every man clearly. 
Those trad» of Christ, those gospel mysteries, which at first he sees bat 
confosedly and obscnrely, he by degrees discerns evidently and distinctly, in 
their proper complexions, proportions, connections, so as to discern betwixt 
things that differ, so as not to take one thing for another, nor to be easily 
imposed on, delnded or mistaken with shows and appearances, to take a show 
fiur a reality, to exchange a real trnth for one in appearance. 

In the firmness of it. At first the light makes bat a weak impression ; 
he has not £E»t hold of it, not firmly gronnded in it, is bat a child in onder- 
standing, apt to be tossed to and firo ; bat by degrees he comes to be estab- 
lished in the trnth to a frill assnranoe, carried with frill sail into the em- 
bracement of trnths revealed in the gospel, he is 'rooted and grounded.' 
Those winds of doctrine and error which overthrow others, and toss them 
oat of all soand principles, thoagh they shake him, do bat root him fiister 
by shaking of him, as well grown trees are by a tempest. 

There is a growth in the spiritnalness, the efficacy, the experimentalness, 
the practicabess of his knowledge. This light has daily a more spiritnal 
and powerfrd inflnence npon his heart, to spiritaalize it in his motions, in- 
tentions, inclinations ; npon his conscience, to make it tender ; npon his 
affidctions, to kindle them to God, and dead them to the world ; npon his 
conversation, to reform and beaatify it with more holy and exemplary actings. 

There is a growth in grace, too, in every one that is light in the Lord. This 
light of holiness shines more and more, prevails against inward distempers 
and outward miscarriages, bears down liie interest of darkness, «. «. of the 
flesh and of the world. He that is light in the Lord, when he is himself not 
under the darker clouds of temptation, desertion, grows daily more holy, 
humble, self-denying, heavenly, zealous, out of love with sin, estranged firom 
the world, more in Uie exercise of £uth and the actings of love, more jealous 
over his own heart and watchful over his ways. This light, where it is in 
truth and reality, will shine more and more, and such as these fore-men- 
tioned are the beams of it. 

That light which pufis up and defiles, makes men proud or loose in their 
principles or practice, it is not firom the Father of lights, nor does it evi- 
dence that thou art light in the Lord ; nay, rather it is from him who trans- 
forms himself into an angel of light, and argues that thou art yet darkness, 
under the jurisdiction of the prince of darkness. 

If thy growth be in the principles of darkness, and thy improvement no 
other than in the works of darkness, knowest not by experience what it is to 
grow in holiness, heavenliness, Ac. ; art a stranger to ardent desires, serious 
endeavours after it ; thou dost but delude thy soul against clear evidence of 
Scripture if thou conclude thyself light in the Lord. 

Or suppose there be some imjurovement of light, if this make thee decline 
firom the strict and holy ways of Christ, more loose in thy walking, more 



838 TTNOONVEBTBO 8INNBBS ASB DABKNK8S. [EpH. Y. 8. 

negligent of spiritual daties, more careless of thy heart, more indifferent as 
to the traths, ways, worship of Christ, this light, how much sootot it he 
imagined, is not light in the Lord, bnt rather in Satan. Light in the Lord 
woold not lead thee from the Lord, bat nearer to him, in more holy walking, 
and a more hunble, spiritual, heayenly firame of heart, for light in the Lord 
is an increasing light, it shines more and more, &c. It daily brings thee 
nearer to him, and the nearer to the son, to the fountain of light, the more 
lightsome ; as in joy and hopes of glory, so in the lustre of spiritual know- 
ledge and holiness. 

Oh that the Lord would make yon faithful in examining the state of your 
souls hereby, that you may be able to pass a right judgment of it» whether 
you be converted or no, whether you be darkness or light ! 

Use 8. Consolation to those that are oouTerted. If thou art a eanveit, 
thou art light in the Lord, and this light discovers thy condition to be safe, 
comfortable, glorious, durable. 

1. Safe. If thou canst conclude by Scripture evidence, I was sometimes 
darkness, &o. The Lord has brought thee into a safe condition ; thou art 
freed from those fears and dangers that thy former darkness exposed thee 
to. Neither the horror nor the dangers of darkness need disquiet thee ; 
the Lord has ' delivered thy soul from death, thine eyes from tears, and thy 
feet from falling.* Before conversion, whilst thou walked in darkness, thou 
wast eveiy foot in danger of the snares of death, every step in danger of 
falling into hell, and thy condition more fearful, because thou hadst not li^ 
to discover thy danger. But now the darkness is past, the Lord has shtned 
on thee, and thou mayest walk cheerfdlly, confidently, safely before the Lord 
in the land of the living. 

happy change ! before in the shadow of death, of eternal death, but 
now in tiie land of the living ; before in the most dismal darkness, next to 
hell, but now in the light of the Lord ; before on the brink of destruction, 
without a light, without a guide, but now in the path of life. He has set 
thy feet upon a rock, and &e Lord himself is thy light and safety. Thou 
mayest triumph with David, Ps. xxvii. 1 ; the reason, he shall set me upon 
a rock, ver. 5. 

Thou seest multitudes playing upon the very brink of hell, but a step 
between them and eternal death, and no light to guide a step, and so they 
are every moment in danger to tumble into the bottomless pit ; and yet in 
sucli darkness as they will neither see their danger, nor believe those that 
shew it them. This was thy condition once, thou wast darkness as well as 
others ; but now thou art light, &c. The Lord has by conversion set thy 
feet upon a rock ; there thou art safe, whilst thou seest multitudes wrecked 
in the gulf of destruction, sinking into utter darkness, round about thee. 
Oh the wonder of distinguishing mercy ! thou mayest now say, ' Betum to 
thy rest,' &c. 

2. Comfortable. Light and joy in Scripture are put one for the other; 
and Solomon tells us, Prov. xiii. 9, ' The light of the righteous rejoieeth.' 
What cause have they to rejoice who are light in the Lord ; who are ta 
him, united to him, in covenant with him, under the beams of his love, 
under the sweet influences of his loving-kindness ! This is the state of the 
converted. Those who have been under the sad apprehensions of God's 
wrath, under the anguish of a wounded conscience, encompassed with the 
terrors of the Almighty, when they see nothing in his face but clouds and 
frowns, hear nothing from his month but threatenings, see nothing in his 
hand but revenging justice, — ^and this often is the condition of those that walk 
in darkness, — such will need no arguments to prove that it is a comfortable 



£pil. y. 8.} XQC«ONyXBTBD SIIQfXBS ABB DiAKNBBS. 8B9 

condition to be light ia the Lord, to see lii& frowns tnrned into smiles, his 
threatemsgs into promises ; to see meroy take place of joetice, and instead 
of the biUeniess of death, to taste Ute * loving-kiadness which is better 
than life.' 

It is trae, the days of darkness are not always so dreadful to CTCiy uncon- 
verted sinner ; we see them spend their days in mirth and jollity, bat this is 
beeaose they are past feeling. This is one sad effect of this darkness, it 
hinders a sinner horn seeing his misery ; if he did apprehend it, his life 
wonld be as death nnto him. There is always cause of dread and horror, 
though in the dark it is not seen. What can be comfortable to him who 
spends his days in darkness ? This was once thy condition ; bat if thoa 
beest light in the Lord, lei me speak to thee io the apostle's words : < Bejoice 
in the Lord always ; and again I say, rejoice.* The horror of darkness is' 
past, the shadow of death is vanished, the darkness of an unconverted state, 
the sad emblem of hell, is scattered ; the li^ht of life now shines round about 
thee, and oh what sweet discoveries does it make I Look where thou wilt, 
the beams of joy and light break in upon thee. Look upward, there is light 
in God*s countenance shines on thee ;* look inwards, there the day-spring 
from on high has visited thee,, the fountain of light and joy is seated in thy 
soul ; look backward, the night is far spent, the day is at hand, thou art 
not of night nor of darkness ; look forwards, thou art not far from posses- 
sion of the inheritance of the saints in light ; look any way, light is sown 
for thee, and joy, &e. Oh that is precious seed, and will be more and more 
fruitful, till thou reap the full harvest in eternal light I * Happy is the people 
that is in such a case ; yea, happy is that people whose God is the Lord ;' 
or, which comes all to one, who are ' light in the Lord.* 

8. Durable. Not safe, comfortable, happy for a moment, but for ever; for 
it b light in the Lord. If thy light were in thyself, death, or other calami- 
ties, might extinguish it ; if thy light were in the world, and outward enjoy- 
ments, it might go out of itself, for the light hereof is but as the crackling 
of thorns ; i£ thy light were in wickedness, it would certainly be put out. 
Job xviii. 5, 6. But what can put out that light that is in the Lord ? 
Light in other things is like them, vain and fading ; but light in the Lord 
is as he is, everlasting. Everlasting knowledge, joy, holiness, happiness is 
the portion of converted souls ; because they have all these in the Lord. It 
is the honour and security of Christ's ministers that he styles them stars, 
there is their light and stars in his right hand, so they are light in the Lord, 
held in his right hand, and so held for ever ; for what can pluck them thence ? 
Rev. i. 16, 20. 

The security of Christ's people, lesser lights, is no less ; they are in his 
hand, and in his Father's hand, and shall shine there for ever, John z. 28, 
29. Here is the happiness of thy condition. If once thou be light in the 
Lord, thou shalt never be darkness ; for thou art light in him in whom is no 
darkness, nor can there be any. He is in himself everlastmg light, and will 
be so to them that are in him, Isa. Ix. 19, 20. Once light in the Lord, and 
so for ever. It may be clouded and obscured, but this light can never be pot 
out. This is not the least happiness of this condition, that whatever happi- 
ness is essential to it is everlasting. 

4. Glorious. Nothing visible on earth more glorious than light; and these 
are put one for the other in Scripture, 1 Cor. xv. 41. What is their glory 
bat tiieir light ? Those who are converted have hereby a double glory, one 
as they are light, the other as they are light in the Lord, light in the Lord 
of gloiy. He is a glory to them, even as a robe of light would be to our 
body ; such, and mach more, is the Lord to a converted soul, Isa. Iz. 19. 

VOL. n. A a 



870 imcoNVEBTBD anmsBB abb dabsksbs. [Eph. V. 8. 

Though their outside mfty be vile sod contemptible in the eyes of men, 
yet they are * glorions within,* Ps. xIt. 18. Every son! espoused to Christ 
is styled the daughter of a King, tiie daughter of the King of glory. A 
garment of wroaght gold seems glorions, but there is a garment which far 
exceeds this in glory. What would you think of one clothed with the snn ? 
Would not this seem a glorious object ? Why, so is the church deeeribed ; 
and that upon earth, though the vision was in heaven. Rev. xii. 1. This 
woman is the spouse of Christ, the church ; she is clothed with the smi, the 
Sun of righteousness : a glorious garment indeed ; and being a gannent, 
must reach every member. Here is thy glory if converted : though thou be - 
hated, despised, reviled, vilified ; though tiiou be in a forsaken, a perseeoted 
condition, as the woman was now in the wOdemess, ver. 6 ; yet thou art 
light in the Lord, light indeed, being clothed with tiie Snn. Christ himself 
is thy glory. 

Thus you see how sweet and happy their condition is who Bxe eonveiited, 
who are light in the Lord. 

Here is support against fears and dangers. Men and devils, death and hell, 
cannot prevul against thee ; thou art safe. 

Here is support under crosses and afflictions, pain and sickness. No con- 
dition can befall thee but here is enough to make it comfortable. Thou art 
light in the Lord ; whatever thou mayest meet with in the worid, thou mayesi 
find light and joy in him. 

Here is comifort against temptations, against backslidings, apostasy in these 
apostatizing times, thy condition is durf3>le, it is founded in the Lord. 

Here is comfort against the contempt, the scorn, the reproaches, the slan* 
ders, the dirt which the pro&ne world caste on thee. Whatever they say or 
think of thee, thy condition is glorious, thy glory is from and in the Lend ; 
thou art light in the Lord. 

In the Lord. This phrase may denote that he is the author of this light, 
and all included in it, and that it is effected by union wltii himedf ; they 
have it all by being in him. 'Er in the New Testament often is of the same 
import with d#e^, light in him, t.tf. by him, 2 Cor. v. 19. It is he that gives 
the li^t of this knowledge, 2 Cor. iv. ; it is the Lord that sanctifies us 
throughout, 1 Thes. v. 28 ; it is he tlutt is the God of all consolatioD, 
Bom. XV. 5, 2 Thes. ii. 16 ; and causeth comfort to spring in the heart, by 
causing his own face to shine. It is he that gives us title to gloiy, makiDg 
us partakers of the adoption. The converted are heirs of God ; and all 
this they have by being in him, united and made one with him ; by being 
joined to him who is the fountain of knowledge, and holiness, and comldtt, 
and ^ory. 

Walk as children of light. Here he shews what they should do after con- 
version : walk answerable to their state ; being light m the Lord, should 
walk as children of light. 

OU, Those that are converted should walk as children of light. Befora 
they walked as children of darkness, for they were darkness ; now as chil- 
dren of Hght, for they are light in the Lord. 

Two things must be explained: 1, what it is to be children of l^t; 
2, what it is to walk as children of light. These expressions being opened, 
the truth will be clear. 

For the first, it is a Hebrew phrase, and the apostle being a Hebrew of 
the Hebrews, though he writ in Greek, yet mixes herewith some phrases of 
his mother tongue, as is usual with the rest of the apostles. So that the 
knowledge of the Hebrew (the original of the Old Testament) tends much to 
the understanding of the New Testament, though writ in another knguage. 



EpH. Y. 8.] UKOONVBBTED 8INNEB8 ABB DABKMBSS. 871 

And they have the best advantage of interpreting this, who have some skill 
in that. Now, that we may understand tioiis phrase, which is very pregnant^ 
let ns observe how it is used in other places. It denotes several things. 

1. Descent. That is the natural and proper signification of it, a child is 
from his father ; so they are called children of light, who are of the Father 
of lights. Children of darkness are of their father the prince of darkness ; 
bnt children of light are bom of God ; they owe, they derive their second, 
their new birth from him. Christ, the light of the world, is formed in them, 
they take this name from their Father ; he is light, and those that are bom 
of him are children of light. 

2. Propriety. So Mat. viii. 12, vim' riig ^iXitag ; those that challenge 
a title to the kingdom, a propriety in it as their inheritance. Those did bnt 
groondlessly challenge the kingdom, but these have a fnll title to all those 
blessed things that the Scripture expresses by light, these belong to them 
only peculiarly. They only have spiritual knowledge, holiness is their 
peculiar. The joys of the Spirit, the light of God's countenance shines on 
them, and a stranger does not enter into their joy ; they are heirs of the 
promise, the only heirs of the inheritance of the saints. 

8. DeUxnation. 1 Sam. xx. 81, JIID p, one who is near to, worthy of, 
destined to death ; so children of light, because they are ordained to it. 
They are predestinated to be conformed to the image of Christ in knowledge 
and holiness ; chosen vessels, whom the Lord has set apart in his eternal 
counsel, to be filled with joy and glory. Whatever their portion seem to 
be on earth, in this vale of misery, it is but a valley they are to pass, 
and they will be in eternal light ; there is but a valley, a step between them 
and gloiy. 

4. Buidence. Isa. xxi. 10, com is ^yi^ p, ' the son of my floor,' because 
that is the place where it is laid up and abides. Children of light, because 
they abide in the Hght. Those that are unconverted, their element is dark- 
ness, sin, wrath, miseiy ; here they walk, here they abide. Bat when a 
sinner is converted, his element is light. Such are not of the night, nor of 
darkness ; the Day-spring from on high has visited them ; the Sun of right- 
eousness is risen upon them, and in his light they see light. In this Uiey 
walk, in this they abide, and shall never see darkness, spiritual darkness, 
hell, wrath, misery ; they are translated from thence into another kingdom, 
a region of light. The light may be clouded, but never quite extin^irnished. 

5. OonstituLum. The Hebrew doctors call the name Jehovah, Xl'21ltk p 
/n^n>K, ' the son of four letters,' because it is made up of four letters. So 
those that are converted may be called the children of light, because spiritual 
light is the constitution of their souls. Their minds, hearts, afiections, are 
of a lightsome, t. e. a spiritual and heavenly temper ; spiritual light in their 
minds, holiness in their wills, joy, delifirht, hopes of glory in their hearts. 

6. OUigation, 2 Kings xiv. 14, ninnj^m ^U. It is rendered host- 
ages, but it is the ' sons of the contracts ' or covenants ; those that were 
given to insure the engagement whereby Amariah had bound himself to the 
king of Israel. Those tibiat are converted are in this sense children of light, 
because they are obliged to walk as those that are enlightened from above ; 
to walk holily, to be followers of God as dear children. There are strong 
engagements laid upon them, they are bound by covisnant thus to walk. 
This leads to the 

Second fusstiofty What is it to walk as children of light ? It is in this we 
shall have the substance of the text, and the scope whidi the apostle aims at 
in this chapter, indeed in the whole epistle, yea, in all his epistles ; and 
therefore it calls for special enquiry and attention. Take it in this. 



872 UNOONTSBTBD BIMHSBS ABB DABKKB8B. [EPH. Y. 8. 

1. To walk at a distance from darknese, yer. 11 ; from sin, which is the 
work, which is the cause of all those wofol things which the Holy Ghost 
expresses bj darkness. 'What ODmmanicm has light with darimess?* 
2 Cor. vi. 14. He speaks of it as a most absurd incongraons thiog, that 
those that are light shonld mingle with darkness. This is it which the 
Lord expects, this is it which this relation calls for. Those that are chil- 
dren of light, should have nothing to do with sin, with any sin whataoever. 
Eyery degree of darkness is contrary to light ; so every sin, small or great, 
open or secret, is opposite, contrary, altogether unbeseeming the blessed re- 
lation of a child of light. They may be ashamed to challenge this title who 
dare make bold with any sin, mneh more with gross sins. 

Light is beantifal; a child of light is a pleasant child in the Xjord'a eye, 
as he calls Ephraim. Oh, but sin is the ioathsomest defilement, the most 
odious deformity in that pure eye that cannot behold iniquity i Those thil 
labour not to avoid eveiy sin, wallow in it, besmear, pollute themadves 
with it, are they children of light ? Are they not rather bastardSy onworthj 
pretenders to this relation ? 

It is the very nature, the new nature of a child of light to avoid sin; as 
it is the nature of every man and woman to shun that which will make him 
ugly, loathsome, and deformed. 

A child of light should avoid < the very appearance of evil,' 1 Thes. t. 22 ; 
not only gross, open, scandalous evils, nor only secret, refined sins* which he 
knows to be evil and sinful, but even that which has the appearance of it: 
at such a distance should he walk from spiritual darkness, as not to come 
near the appearance of it. He hates the garments spotted with the flesb, 
Jude 28; not only sinful filthiness itself, but the appearance of it, 
though it be bat in a garment. How charily will one keep a costly robe, a 
rich garment, from spots and stains I Children of light are covered with a 
robe of light ; it behoves them to be fearful of it ; t^is is that alone which 
spots and stains it. And these spots are not easily got out, it will cost 
more than the garment is worth to cleanse it from the stain of sin ; nothing 
will do it but the precious blood of him who is God blessed for ever. 

Light is comfortable. Oh but sin is the saddest, the most nncom- 
fortable evil in earth, nay, in hell ; children of light had need walk at a 
distance from this. 

Light is glorious ; so is the state of a child of light. Oh, but sin is the 
most shameful thing that ever appeared in the world : it turned the glory of 
the fallen angels into shame; it turned the glory of innocent man into 
shame. It is as shameful spewing npon the glory of a child of light : 
shameful spewing indeed, even as if a dog should vomit in thy face (it is the 
Holy Ghost's expression), this could not be such a shame to thee as every 
sin is in the eye of God. Oh what reason to avoid it ! 

If you would walk as children of light, you must be afraid of sin, hate it, 
grieve for it, labour to expel it. 

Be afraid of it. Fear sin as hell ; fear the darkness of sin as that ntter 
darkness ; indeed, it is more to be feared, for it is sin that made hell a place 
of darkness, quod efficit tale, est magis tale. If it made hell to be so, it is 
inore so itself. Fear it as death, as the king of terrors ; for it alone inakes 
death terrible, it is the sting of it. 

Hate it as thou wonldst hate for ever to live in darkness; as a poor 
freed prisoner hates his dungeon, as he hates to return to those fetters and 
vermin that were formerly his misery. 

Grieve for it ; for the remainders of it in thyself, for its over-spreadins; 
others. Grieve at it as thon wouldst do to see a gross, noisome, nnwhole- 



EpH. Y. 8.] UNOONTBBTBD 8IMNEI18 ABE BABKHB88. 878 

some fog depriye thee of the sight of son and heaTen. Sach is the sad 
issue and wofal nature of sin. 

Iiaboar to expel it ; to expel the remainders of darkness out of thy souL 
It is not enough for children of light to escape gross darkness, the pollutions 
of the world ; nor is it enongh to avoid the oatward acts of sin. Bat this is 
the great work of a child of light, to maintain a constant combat with the 
remaining powers of darkness in his soul ; make it his business to mortify 
those lusts and corruptions which, it may be, no eye sees, to stop up the 
fountain of darkness. As Christ is the fountain of spiritual light, so the 
heart is the fountain of spiritual darkness. < Out of the heart,' &c., Mat. 
XV. 18, 19. 

The great work of a child of light is about his heart He is careful of his 
life, too, but he finds it an easier matter to avoid the outward acts of sin, to 
cut off tiie branches, than to kill it in the root ; to subdue and mortify it in 
Lis heart, this is to stop up the fountain. 

He should look upon it as a great part of the work he has to do in the 
world, not only to free his conversation from darkness, but to scatter it where 
it is most firmly seated, to scatter the remainders of it in his mind, will, 
affections. He fasts, mourns, prays, believes, and is diligent in the use of 
all means, that his inward nnd secret corruptions may be crucified, this soul- 
darkness more and more expelled. Thus must they walk, who walk as chil- 
dren of light. 

2. To walk boldly ; to be herein followers of God as dear children. How 
followers of <7od? The apostle tells us, 1 Pet. i. 15, 16, the light of holi- 
ness should shine in the lives of those that are Christ's ; holiness both exer- 
cised and diffused. 

Children of light must live in the exercise of holiness. It is not enough 
to be habitually sanctified, to have the habits and principles of spiritual life 
and holiness. Walking denotes motion and activeness. Holiness is spiritual 
light, wherever it be ; but if it lie in the heart inactive, unexercised, it is but 
as a candle under a bushel. It should shine forth in the exercises of holi- 
ness. This precious talent is not given to be buried, or hid in a napkin ; it 
should be improved and drawn forth in lively and vigorous actings. There 
should be the exercise of patience, humility, self-denial, heavenliness ; the 
actings of faith, love, fear, hope ; the motions of zeal, desire, delight. The 
armour of God, the whole armour of light must be put on, so as to be in 
readiness to act for God upon all occasions, Rom. xiii. 12. Grace unexer- 
cised is like armour laid aside ; the apostle likes not this posture, he bids 
put it on. We must be always on our guard. We must be always ready 
for action. 

Holiness diffused. Holiness must be extended to the whole conversation 
of a child of light. It is not enough to manifest a holy temper now and 
then by fits, under afflictions, or in gclod company, or in religious duties. 
A hypocrite may make a show of this upon such occasions ; but he must 
M-alk holily, his whole course must be holy ; he must be heavenly in worldly 
employments ; holy in common affiurs, even his recreations and earthly 
business. This is to walk as children of light. 

8. Exemplarily. Children of light must walk so as to be light unto others, 
and this in divers particulars. 

(1.) Unblameably. So as to give no cause of offence to the weak, nor no 
cause of reproach to the wicked. Carnal and perverse men will seek and 
take occasion to reproach those that belong to God, nor can the best many 
times avoid this ; but though they will be apt to take occasion, yet should 
they be careful to give none, that they may be blameless in the sight of God, 



874 UNOONTSBTKD BINIIXBS ASM DABXXXSa. [EfH. Y. 8. 

however carnal man cenimre them ; and so the Lord will jnatify them, how- 
ever the world charge and accase them. Ghriat himself oonld not walk so, 
hat those that hore ill will to him would take occasion to charge and reproach 
him ; hat though they took occasion, he gave none. ' The disciple is not 
hetter than his Master, nor the servant than his Lord/ John zy. 20. If our 
dear Lord could not escape the censures of wicked men» his serv&ntB must 
not expect it. If they run not with others to the same excess of liot, they 
will he charged with pride, singularify, covetousness, hypocrisy. This 
cannot he avoided so long as the evil spirit, the accuser of the^hrethren, rules 
in the children of disobedience. But this must be with all caie avoided, 
that though they will take occasion, yet no just occasion may be given to 
these charges and censures. The children of light must use aU diligence to 
walk in all good conscience towards men. Or Smea will be so perverse as 
to mistake, and misconstrue their carriage, yet must they so walk as thej 
may approve their hearts and ways to God, and so they may appeal to him 
in the midst of all censures and reproaches, 1 Pet. iiL 16. 

Labour to walk, as Zacharias and Elizabeth, < in all the commandmoitB 
and ordinances of the Lord blameless,' Luke i. 6 ; that if the vrieked wiU 
have a quarrel, they must pick one, no just occasion may be ofieied. To 
this the apostle exhorts, upon the same ground which is in the Philip. iL 15. 
If you give just cause to others to blame and censure, this is a cloud to the 
light, this becomes not those that are light in the Lord. They should walk 
so as they may be * found of him in peace, without spot and ManntlfB,' 
2 Peter iii. 14. 

(2.) Their walking should be convietive. It should discover and mani- 
fest the sinfulness of those who walk in the ways of darkness. One contrary 
sets off another. It is the property of light to discover the hidden things d 
darkness ; the conversion* of a child of light should be a real reproof to the 
men of the world. It is troe, this is the way to incur their hatred ; for those 
that walk in darkness hate the Hght, because thereby their deeds are reproved. 
But, however, this is it which your relation calls for ; your strictness should 
reprove their looseness, your zeal their indifferency, your £uth their unbe- 
lief, your conscientiousness in holy duties, their negligence of them. Thou^ 
it sometimes incur their hatred, yet it may, it has, through the Messing of 
God, occasioned their conviction, their conversion. The light of yoor hely, 
heavenly walking should discover their darkness ; this may leave a prick in 
the conscience of an unconverted man, and thy life may prove a real sermon, 
to bring him to God, 1 Peter iii. 1. There wants not experiments of thk 
kind. Thy walking should be convictive, if thou walkest as a child of lig^L 

(8.) Their walking should be imitable, ue, worthy of imitation; so onier 
their ways, as they may be a pattern unto others ; so shine, as others may 
follow the light, not in affectation of pre-eminence, or singularity, in nnwar- 
ranted opinions or practices; but in close following of Christ, and walking 
exactly according to the rule of holiness. Follow me as I follow OhrisL 
Walk so as to be examples, so as to provoke others to love and good WGrks* 
so as to shame the lukewarmness, formality, camalness of others. 

(4.) Their walking should be an ornament to their profession. There 
should be such a light in it as to beautify their profession, adorn the gospel, 
and make the ways of Christ lovely in Uie eyes of others ; such a l^t as 
should not only put wickedness out of countenance, but gain credit to the 
professors and profession of Christ ; such a lustre in your conversation as may 
reflect glory upon God. Let your light so shine. Mat. v. 16, so as to render 
the power of grace, and the excellency of religion, conspicuous, admired* 
* Qu. ' oonverBation ' ?— En. 



£PH. y. 8.] mYGONVBBTKD BINinEBS MSM DABK1IX86. 875 

4. Cheerfiilly. ' Being childien of light, they are children of joy. That is 
their portion, they are adl Bamubcues, sons of consolation, and ehoizld walk 
accordingly. 

Walk cheerfdly, as in the light of God's cotmtenanoe, bs in that light 
that discovers to them the fountain of joy, the trae grounds of all solid com- 
fort, the great and precioos promises, the high and glorioas privileges, the 
sweet and hononrahle relations they have interest in. 

Whatever tribulation they have in the world, in Christ they have peace. 
None in the world have trae canse of joy bnt children of light. It is trae they 
should be shy of carnal mirth ; this is below them, the spring-head of their 
joys is higher, and the streams purer, and the taste sweeter, and more durable. 

It is a disparagement to them and their relation, to be dejected with those 
things which sink the spirits of worldly men. 

In the greatest outward calamities, though they are not to put off natural 
affections, yet they are never so to mourn, but as those that have hope, as 
those that have cause to rejoice in the Lord. When they hear and see such 
things as may occasion trembling, yet they may rejoice in trembling, as the 
prophet sweetly. Hah. iii. 16-18. When the children of darkness have fear 
in their greatest joy, these may have joy in their greatest fear. Though they 
be sometimes called to mouraing, yet is there a blessed seed of joy in their 
mourning. Mat. v. 4, John xvi. 20. They are called to humiliation, and 
brokenness of heart; and as it consisteth]in humble, self-denying, and mean 
thoughts of themselves, it should be their constant frame ; but as it consisteth 
in anguish of mind, and dejection of heart, and disquietment of spirit, it 
becomes not their condition : their life should be a life of heavenly delights ; 
they should get above doubtings, fears, soul-disquietments. Thanks, praise, 
joyful obedience, delight in God, cheerfulness in his presence, in his service, 
in doing, in suffering, is that which this relation cadis for ; and those who 
would walk like children of light must thus walk. 

If it be inquired how we may walk as children of light ? Besides what is 
said already in the explication, which may serve for this purpose, I shall lay 
down some rules which may help you both as directions to guide you in this 
way of walking, and as characters whereby you may thus discera whether 
you thus walk or no. 

1. Walk not according to opinion. Groundless and false opinions, that 
is the rule by which most walk ; not only the men of the world, but pro- 
fessors, seduced by their example, or by the darkness and corraption of Uieir 
own minds and hearts. They judge of things, not as they are in truth and 
reality, nor as the Scripture or right reason represents them, bnt as others 
think of them, though groundlessly and erroneously, and regulate their 
walking by such a judgment. This is in Seneca's style, secundum opinionem 
vivere, to live according to vulgar opinion, and is a rule below those, who 
would live in the use of common reason, much more below those who 
are the disciples of Christ, and ' have learaed of him, and been taught by 
him as the trath is in Jesus ;' the children of light should be far above this, 
and leave it to such as are in darkness. With them, omnia ex opinions 
guxpema eunt^ the worth or value, the good or evil, of things is measured by 
fEklse opinion, not by trae measures. 

For instance, how came riches, great estates, abundance of superfluities, to 
be 80 highly valued, above all by many, and too much by those who profess 
themselves cracified to the world, and the things of it t How came we by this 
great esteem of that which is much and great in the world ? We are no 
led to it by the Spirit of God ; the Scripture hath scarce a good word for 
riches, Heb. ii. 6, Mat. xiii., 1 Tim. vi. And reason and experience tell 



876 tmooNVXBTXB booibbs abb dabknbss. [Efk. Y. 8. 

ns that BO mneh of the world bath more of care, and troable, and v^utioD, 
and more danger of temptation, cumber, and hazard to ooraelyea than a 
competency. Whence ie it, then, hot from vain opinion, withoat Scripinn, 
without reason ? Theae things are of hi^ esteem in the opinion of the 
world ; this carries it against all, eyen those that are redeemed from the 
earth are swayed down bj it. They are seduced by the common opinion, 
though it be a vulgar error. Men commonly thmk exceeding highly ti these 
things., though no good roason csn be given why they do so. Persons are 
valud for what they have, not for what they are. And he is a singular, a 
rare person, that does not more or less follow the common opinion. 

So for curious fare, and fine apparel, and sumptuous aceommodations, 
what is it that sets a value on them but vain opinion, when in reality that 
which is less, or meaner, would be as much or more iof health, and stiei^tiu 
and comeliness, and all the ends for which these things are afforded us ? All 
these it would satisfy, only it will not satisfy common repute, and the vaia 
conceit of the generality concerning these things. 

Now the children of hght should be far from following this nile» else ther 
walk not like themselves. It is for those that are blind, or in the dark, to 
judge of things, or value them by their vain opinion, and order themsd^ss 
accordingly. This should not sway your judgments, nor order ycfur desigos, 
nor regulate your practices as to these outward things. It is a blind guide, and 
leads those that follow it fully into the ditch, and those that follow it but in 
part into by-paths, and such wherein the children of light should be afraid 
and ashamed to be found. Let not this guide you in your particular call- 
ings, nor measure your estates, or order your fare or habit, or aeooiBmo- 
dations ; you have another rule, the Scripture and enlightened reason. The 
light of the word is ^e rule for the children of light. Observe what this 
discovers concerning these things, not what the world vainly thinks. There 
you have the judgment of the Spirit, the mind of Christ ; this you shooid 
follow, not the opinion of the world, which lies in wickedness and in dark- 
ness. Bom. xii. 2. The children of light are * transformed by the renewing 
of their mind,' so as they may discern * what is that good, that acceptable, Hua 
perfect will of God,* to which the will and opinion of the world is opposite, 
and therefore they must not be conformed to it. 

I might give you other instances as concerning sin. How is it that some 
sins pass, for small, which the word of God declares to be great and dreadfol; 
and somethings which the Scripture represents as sins are counted do sins; 
and sin in general, which the Lord prcmounces to be the greatest evil, is eonnled 
a less, a more tolerable evil than many outward grievances ? Why, vain and 
common opinion carries it in these cases against the verdict of the Holy QhosL 

So for holiness. How comes it to be so little valued and regardeid, when 
the Lord hath said so much concerning the absolute necessity and transeen* 
dent excellency of it ? How is it, that a show of it will serve some, a little 
of it (so much as will barely be sufficient to bring one to heaven) will serfe 
others ? How is it, that many things are more esteemed, more passioDately 
afiected, more eagerly pursued ? Why, vain opinion prevails here also, to 
the disparagement of that which is most valuable, and to the advancement «f 
that which is bat loss and dung in comparison. 

To add no more. How is it that a low, afflicted, suffering condition is 
feared and shunned, as if it were the greatest evil on earth, whenas, bezng 
sanctified and improved , it may be more for the honour of Ghiist, and mote far 
the advantage imd prosperity of the soul, than the prosperous and fiouiishing 
condition in the world, and may more promote the main design and interest* 
both of Christ and his people 7 This can have no better ground than vain 



EfH. y. 8.] VNOONTSBTBD SnOnSBS ABB DABKNE88. 877 

opinion, whieh Moses followed not, when he ' ehose rather to suffer,' &c., 
and ' aceoanted the reproach of Glurist,' &o., Heb. zi. 25, 26. He had not 
respect to common opinion, bat to something else ; nor did the apostle regard 
it, but something of another natore, 2 Cor. It. 16<-18. 

2. Follow the light of the word fnlly. Make ose of it to discover the whole 
will of Qod, concerning the duty of his children, that yon may comply with 
it, and order heart and life by it. Study not only the promises and privi- 
leges which belong to your state (thongh this mnst be part of your stady and 
inquiry) ; but also your duty in the full latitude of it (for it is of large extent, 
Ps. cziz. 96) ; what you owe to God, to yourselves, families, relations, brethren, 
enemies, all men, and inquire with a design to conform your souls and con- 
versations to the whole will of God. Decline no part of it, whatever it be. 
Those that are in darkness may stumble upon some duties, but they are partial 
in the law, Mai. ii. 9. They accept faces (as in the Hebrew). Borne duties 
please, some disquiet them ; they pick and dioose, some are taken, others 
are left, as their humour, interest, inclination serves them ; some parts of 
their conversation is lightsome, but darkness is upon other parts thereof. 

It must not be thus with those who would walk as children of light. The 
light of holiness must shine in every part of their souls, in every part of their 
lives; so as to be ' holy in all manner of conversation,' in an impartial, uni- 
versal observance of the will of God, Ps. cziz. 6. Then may they be confident 
that they walk answerable to their state and relation, when they respect all ; 
then need they not be ashamed, as those that live in contradiction. They walk 
not as children of light, who walk not in all, as Luke i. 6. All must bo 
regarded and observed, but there is occasion to mind you more especially of 
some, of which you should have a particular care. 

(1.) Those that are too much neglected by professors. Those to whom 
God hath made known his will have been subject, in several ages, to some 
neglects, which, prevailing, have proved fatal to them in the issue. Yon 
may see what neglects the Israelites of old were guilty of ; their not wor- * 
shipping God after his appointment, did principally bring the captivity. After- 
wards, in Christ's time, there were some great pretenders to a more than 
ordinary holiness, were strict and severe in many duties, but declined others, 
of which they are admonished by Christ : ' These things ye ought to have done, 
bat' &c. They were much for outward holiness, but neglected inward purity ; 
very punctual in divers rites and observances, but overlooked the Ca^6rs^a 
Tou vofuv ; seemed strict in the duties of the first table, which respect the 
worship of God, but omitted those of the second, little regarding righteous- 
ness and mercy. In the ancient church after Christ, the fatal neglect seems 
to have been their not keeping close to the rule of ihe word, in administra- 
tion of worship, ordinances, and discipline, taking liberty to add or diminisb, 
or vary herein, as they pleased. The consequence whereof was the letting 
in an inundation of corruption, which in fine settled in popery in the west, 
and a woful degeneracy in other parts of the world. In other places which 
have been reforming and cleansing themselves from these corruptions, 
there has been much care about doctrinals, and zeal and industry about 
the points controverted in religion, but too much. In general, I fear there 
is much guilt upon professors for not bringing forth fruits worthy of the gos- 
pel ; those fruits of die Spirit, for whioh the Spirit of Christ was many years 
striving with us in the ministry of the gospel, not being filled with those 
fruits of righteousness ; also for not improving those means and advantages 
we sometimes had for the carrying on of Christ's work amongst us, and tiie 
promoting of his interest in our own hearts and lives, and in others ; and 
since the Lord's hand hath been stretched out against us for not learning 



878 UNOONTXBT£D SIKKSBS ABE DABKNB88. [£PH. Y. 8. 

righteottsness by his jadgments, not inqmring duly what design he had upon 
us in thas judging and chastening nft, not complying with his design. 80 
that it is a common complaint, that generally we are no better iar onr Buf- 
ferings, still as prond, and vain, and selfish, and worldly ; still as nnmorti- 
fied, as little refined as if we had not been in the fdmaee. 

Children of light shoold better discern what God aims at in afflicting, and 
more readily follow him whither his correcting hand leads them. 

Particolarly, while we advance fiuth, let ns not depress good works, hot 
be careful to maintain them, Titus iii. 14, and to walk in them, Eph. iL 10. 

While we profess and magnify loTe to €k>d, let not brotheriy love be lost 
amongst us ; that impartial uniyersal love, which is called for eyeiywhere i& 
the New Testament ; let not our love be confined to parties. 

While we would have forbearance firom others, let us not refuse to forbear 
one another in tolerable difierences. 

While we ky great stress upon hearing the word, let not other dnties and 
ordinances be slighted or slightly attend^. 

While we oppose religions rites and ceremonies of human invention, let 
OS neglect nothing which the Scripture shews to be of the sobstanoe of 
religion. 

While we are for spiritual worship, let us not tolerate in onrselyeB an nn- 
spiritual, a carnal temper of heart in worshipping God. 

While we are zealous for pure ordinances, let us not neglect the end and 
due improvement of them. 

While we like not the gaudy and pompous dress of worship under the 
gospel, let ns not be proud, and vain, and gaudy, in our own dress and gsib. 

While we seem tender and scrupulous in worshipping God, and what wor- 
ship we offer to him, let us not overlook love and peace, righteonsnesB, and 
mercy towards men : of which more anon. 

Not to be tedious : let me commend some scriptures to your Berionfl tm- 
sideration, wherein some of the duties of Christ's disciples are laid down ; 
and observe if divers of them be not too much neglected by those who pro- 
fess subjection to Christ: Mat. y. 89, ad fin., and Mat. vi. 19, 20 ; Mat 
yu. 12 ; Rom. xii. 9, ad fin. ; Gal. y. 22, ad fin. ; Eph. iv. 26, &c- ; Philip, 
ii. 1-6; Col. iii. 12-14; 1 Thes. y. 12-16; 1 Tim. vi. 17, 18; Jamas 
i. 22-27; 1 Pet iii. 8, &o. 

To explain these passages is not my business, and many of them are plain. 
They are part of the rule by which a child of light should walk ; and some 
of the duties herein specified have their observance amongst ns ; bat wbe- 
ther many of them be not too much neglected and overlooked by those who 
profess an universal subjection to Christ, as their Lord and lawgiver, when 
you have duly perused, and seriously considered them, and compared the 
lives and deportment of professors therewith, yon may be able to judge. If 
you would walk as children of liglii, be earefnl, especially, of those duties, 
those acts of holiness, the exercise of those graces, tiiose parts of gospel obe- 
dience, which you see professors too apt to neglect ; your great eoneemmeni 
in this may excuse me for staying so long upon it. Too much neglect of 
practical godliness, and the power of it ; and we in these nations have our 
neglects too; the Lord hath not been scourging us all this while for 
nothing. These have had some hand at least in preparing the fomaee, and 
heating of it. 

(2.) Those for the neglect of which we are reproached. The Lord Mme- 
tmies instructs his people by the mouths of enemies, and minds them of 
their duty, by such as Uttle regard their own. We aie charged at this dsy 
with the neglect of moral virtues, and the dnties of the seoond table; 



£PH. y. 8.] HHOOmrBBTBD fiUniBBS ASM BABKKKB8. 879 

miDisters for not pressing of them, and hearers for not making conscience to 
practise them : snch as tiiese, meekness, lowliness, peaceableness, mercifnl- 
11688, liberty, charity, trath, faithfulness, candonr, righteousness, temperance, 
patience, &o. Now this is a heavy charge, and great gnilt is upon us if we 
deserve it, for those are things of great necessity and excellency. When they 
are from a right principle, and directed to a right end, they are not morAl 
▼irtaes only, but Christian graces, part of the divine nature and of the image 
of God ; half of our religion consists in the exercise thereof, and those that 
are to seek here are but almost Christians. These are so far from being the 
children of light, that they who are destitute of them are below some of 
them who are in darkness. You find them even in the New Testament fre- 
quently and importunately called for : 2 Pet. i. 5, 6, ' Add to faith, virtue,* 
i. e. all moral virtues, say some ; however, divers of them are here specified, 
▼er. 8. Much of the fruitfulness of a Cluristian lies in these things, and he 
that lacketh them, whatever he have, whatever attainment he pretends to 
besides, is barren, ver. 9. He is blind, he is in darkness, he doth not, he 
cannot walk as a child. Godliness is not in its power, where it commands 
not the exercise of these. Those who take themselves to be in a higher 
form, and slight these things as below them, and pretend to be wholly taken 
np with spiritualness, heavenliness, living by fiiith and intimate communion 
with God, so as to neglect what should order their conversation towards 
men, are less absurd and preposterous than one who will needs be in his 
grammar when he hath not learned his primer, and thinks he can read well 
enough when he is not able to spell, or does not know his letters. 

(8.) Such as the providence of God, and your present condition more 
partieakrly calls you to. Children of light should make use of the light, to 
discern in all circumstances that part of God*s will, wherein they are more 
especially concerned, and apply themselves to special observance of that 
which is most seasonable, as ex. gr. 

When you are under affliction, and the hand of God is upon you, if you 
walk under the cross as children of light, you should see (though such as 
are in darkness cannot, or will not) when his hand is stretched out, and 
bumble yourselves under it, 1 Peter v. 6. You should observe what his 
band points at, and take notice what he is correcting in you ; what he would 
have you to reform, to leave, to do, to suffer ; what hu design is in thus 
exercising you with sad dispensations, and how you may serve it, and fully 
comply witii it. 

Wien your outward condition is prosperous and successful, you should 
be thankfrd, you may rejoice ; but rejoice with trembling, as considering 
that outward prosperity is usually more hazardous to your souls than afflic- 
tions and sufferings ; and a fair gleam often ushers in a storm, Ps. xxx. 6. 

When you have abundance of this world, and outward comforts are still 
flowing in, use what you have faithfblly for God, and employ, lay it out for 
those ends for which he hath entrusted you, as becomes those who are but 
stewards, and expect shortiy to give an account of their stewardship; and as 
those who make account at present, that the tide may turn, as you see it 
daily doth, and that it may be low water with you ere long. Employ what 
you have, so as you will wish it had been employed when it is gone (for 
shorUy it will be gone from you, or you from it), and then the comfort and 
advantage (which is more valuable than the things themselves) will remain, 
whatever be lost. 

If you be cut short in these enjoyments already, learn now to count the 
all-si^cieney of God your riches, to value more, and be more diligent for 
that treasure which is above the reach of danger, and so may grow truly 



880 UNCONVERTED 8INNBB8 ARE DABKNESS. {EvO. V. &• 

rich, rich onto God ivith a little, when others are poor, very poor in 
abundance. 

When yon have provisions for your sonls, be carefol that your souls 
thrive. If yoor sonls be lean in a year of plenty, what will they be in a 
famine ? If they be like the heath in the wilderness, when they have been 
Watered with the first and latter rain; take heed lest the Lord command the 
heavens, &c. Learn of the ant, who provides her meat in summer, Prov* 
vi. 6-8 ; she knows by instinct winter will come; we have had some toaches 
of a winter already, and sharper weather may come. When yon are 
abridged of soul advantages, yon have special warnings from heaven to be 
faithful in a little, lest the Lord take from yon even that which yon have. 
Children of light should above others be wise in their generation, to knov 
their seasons and the duties of them, their hght otherwise may add to their 
guilt, and make it greater, more coDspicnous, and lead the Lord to more 
severity. You are upon trial, upon your godd behaviour, one year more 
you are forborne after apparent hazards of beSng cut down ; if more fruitfol- 
ness appear not, you know what follows, ' cut it down.' 

(4.) Those that have a special tendency to endear religion and the wavi 
of Christ to others, to acquaint those who are strangers to it with the excel- 
lency thereof ; to convince those who are prejudiced against it, to win those 
and conquer them who are enemies to it. 

There are many acts required of us which are of this nature and quality, 
and might through the blessing of God produce these happy effects. And 
the children of light are greatly concerned to make these their constant 
walk, to be very much in them if they will walk like themselves. But these 
acts are not those wherein secret converse and walking with Gtod consists ; 
not the inward actings and motions of their hearts towards God ; not the 
more retired exercise of their graces betwixt God and their souls, for these 
others are not acquainted with, nor will they believe or regard them, unless 
there be some visible demonstration thereof. That which has this effect 
upon them must be something that they may see or be sensible of ; some- 
thing which they or the world may have advantage by ; something which is 
lovely and commendable amongst the sons of men, for which they common^ 
have some reverence and esteem ; in which there is some light and lustre 
which strikes their senses, and through them reaches their minds and con- 
sciences. 

And this is it which Christ calls for in general from all the children of 
light, Mat. V. 16. We must do nothing to be seen of men, that we may 
have praise and applause, but many things we are bound to do which men 
must see, so as to be thereby provoked, obliged to gbrify God in speaking 
and thinking well of his laws and ways. There is a light shines in good 
works, those works whereby we do good in the world, or do good to the 
place where we live, and to the persons with whom we deal and conrerse, 
which reflects glory upon God, when it makes them believe there is a singnlf 
goodness and excellency in that religion which produces so good e&cta 
When they find by experience in those that profess it, such uprightness and 
candour, such bounty and mercy, such tenderness over others in all their 
concernments, such readiness to supply them, to relieve them, to be helpfiil 
to them every way, both for heaven and for the world, the children of 
light should not spare purse nor pains to effect this. And that is wretched 
and miserable sparing indeed, which opens the mouths of sinners against pro- 
fessors, and hardens their hearts against Christ*s ways. Oh, let none that 
pretend to be light in the Lord, bring such a cloud of dafk^ess upon their 



EpR. Y. 8.] tmOOKTXBTSD SINUBBS ABB DABK1VB8S. 881 

profession ; ' better a millstone,* &e.« and they and their estates sunk in the 
sea than give seandal. 

The apostle Peter seconds the advice of Christ in words to the same 
e£fect, 1 Peter ii. 12. Bach good works should be visible in the walking of 
children of light, that their perseentors (for the day of visitation there is 
probably a day of persecution), beholding them, may not only be silenced, 
and speak no more of them as evil-doers when they see and hear of so much 
good done by them, but may be won to a good opinion of their way (rendered 
by their good works so lovely), and so persuaded to embrace it and 
enter into it as the best way in the world. Oh that professors would 
fill their conversation with such acts and works, that those without may 
have a real convincing demonstration that their way is the best way in the 
world. 

See how importunately the apostle Paul calls the children of light to the 
practice of those things which might commend and endear their profession 
to others, Philip, iv. 8. Whatsoever things are iftfAvit, venerable, high in 
their esteem; whatever are v^oaptXfit amiable, obliging to their affections; 
whatever are iSf iiams, commended in their discourse ; if you have any re- 
gard of virtue, or to anything that is praiseworthy, make these your designs, 
propose these to yourselves as principally to be aimed at in your practice. 
There is no way so advantageous for the children of light to shine as lights 
in their stations, and to appear in the world like themselves, as this. 

(5.) Those to which you have most averseness, to which your inclinations 
do least lead you ; as there are some evils to which we are naturally more 
inclined than to others, so are there some parts of our duty, some acts of 
holiness to which we are more backward than to others. And as we are in 
most danger to fall into that evil to which we are naturally most addicted, 
so are we most subject to decline those acts and duties to which we have 
the least inclination ; and as we are concerned to observe most what sin our 
corrupt nature is most prone to, and [to be] most watchful against it, so we 
are obliged to take notice especially what part of our duty we are most apt 
to decline, and to strive most with our own hearts to bring them to a com- 
pliance with the will of God in that particular. And herein the children of 
light will approve themselves to be children indeed, most obedient, and most 
dutiful, and most affectionate children, when they cross their own inclina- 
tions to comply with his will. Hereby you will have the comfort and 
evidence that you follow the Father of lights fully, when you follow him in 
those steps which you are naturally most averse to tread in, and most prone 
to skip over them, or turn aside from them. 

And the same may be said of those parts of the divine will which cross 
oar interest, the interest of self, of the world, or of the flesh, those which 
are inconsistent with our ease, our pleasure, our gain, and worldly advantage, 
or our safety, or our credit Those who would walk as children of light, 
must follow their Father and observe his will, in those acts and duties that 
are unpleasing to the flesh, in those that are most difficult, in those that are 
very chargeable and expensive, in those that are reproached and disgraced ; 
in those that are hazardous, and expose them to danger in their estates, or 
liberty, or lives, in all that is dear to them in the world. No fear, no hazard, 
no difficulty must stop them in their course, in the race set before them by 
their heavenly Father, nor turn them aside from it, who would walk and have 
the comfort of walking as children of light ; and thus walking they will bo 
indeed followers of God as dear children. 

(6.) Those which you are under temptation to neglect. Many times we 
are more tempted to neglect some than others, and in more danger to 



UKOOmrSBTBD BINinBBS ABB DABKNBB8. [EpH. Y. 8. 

neglect them then when under temptation. The children of li§^ should 
walk so as to see their danger and a^roid it. Those whose nedcs are under 
oppression or persecntiony when the yoke is heavy and pinches sore, are in 
danger to neglect that special duty of the gospel, to love their enemies, and 
pray for them, and do good to them, which yet is the proper character of 
Christians, and their excellency above all others, amieos diUgere omnium at, 
&o. So brethren, when they are of different ways and persuasions, thosa 
differences are apt to alienate their affections, and they are in danger to lose 
brotherly love, and to neglect the acts and offices of it one to another, which 
yet is a duty on which the gospel, next to faith, lays the greatest stress, and 
calls for most frequently, and with greatest importunity. They walk not 
as children of light, who walk not in love with one another. The apostle 
tells us they are in darkness, and walk in it, and are blinded by it, 1 John 
ii. 8-11. 

Bo those that engage themselTCs much in the world, are in danger to 
neglect their families, and the duties they owe to €h)d, and the sonls of their 
relations, if they neglect not their own too. 

Children of light should be wary where they are in most danger, and tbst 
is where they are under temptation. If you would walk as children of light, 
you must follow the light of the world fully, especially in the paiticidan 
specified. 

8. Walk above the world and earthly things. ChOdren of light an 
clothed with the sun ; the moon, the world is under their feet, Bev. xii. 1. 
It has no high place in their minds or hearts ; riches, pleasures, honours, 
and respect are thrown down in their thoughts, and cast out of their affec- 
tions, they are not the design of their lives ; the world is their footstool 
everywhere, and serves, does not command them. 

They have no high esteem of the world, nor of those things that are of 
most value in dark minds ; condemn riches and greatness, which others 
adore or admire. The light hath discovered to them something of another 
world, which outshines and disparages all that this world can tempt them 
with. They are ranked amongst &e worst of children of darimees, who 
' mind earthly things,* Philip, iii. 18, 19. 

Their hearts and affections are estranged. They are to the world's 
breasts, which promise pleasure and plenty, as a weaned child; the world is 
crucified to them. It is now (whatever it was while they were darkness) as 
a lifeless untempting object, h%9 no more beauty nor comeliness to draw oot 
their affections to it, than a dead carcase, a crucified thing. They are in 
gross darkness that are in love with the world ; * the love of the Father is 
not in them ;* it would not be so if the true light had shined in them. The 
apostle is positive, 1 John ii. 16 ; and more sharply, James iv. 4. 

They seek it not. It is not pursued as their design ; they follow it not to 
embrace it, but to crucify it; tiiey seek it otherwise as though they sought 
it not, wiiii some mdifferency whether they have it or noC ao they may 
have tiiose better things. Other seekers of it are in palpable darkness. Mat 
vi. 81, 82. They woidd be loath to leave no difference betwixt the childm 
of light and the children of this world, betwixt the disciples of Christ and 
the (^entiles. Let the Gentiles that are in darkness, and see nothing better, 
seek these things; children of light * seek those things that are above.* If 
a way be opened for them by the providence of Ckid, to get more of the 
world, they proceed therein moderately, and very cautiously, lest the world 
should encroach upon their heavenly interest, lest the worid should steal 
away those thoughts and affections, that care and time, and those wideavoors 
which are due to God and to their souls ; and lest, having more in inist 



EpH. V. 8.] UNCONVEBTED SINKBBS ABB DABXNE8S. 883 

they sbonld not be faithihl. They seek not the world for worldly ends, that 
they may rise higher and &re better, more deliciously, or that they may haxe 
more esteem and reputation (these are the low unworthy ends of sensnalists 
and worldlings for themselves and their posterity) ; but that they may do 
more good, and be more serviceable, and more honour their profession, and 
shew the sincerity of their aims by really and freely employing what they get 
for those noble and generous purposes. 

But I have formerly spoken to you more of this on another subject ; and 
the Lord has since spoken to you concerning this in another language. 
Your guilt will be great, your condition very lamentable, if nothing prevail 
with you to walk as children of light in this particular ; when the Lord has 
thundered from heaven, by one dreadfril judgment after another, which seem 
directly levelled against worldliness. 

4. Walk in the sight of heaven. Children of the light are tbe ' children 
of the kingdom,' heirs of heaven and glory, begotten again to an inheritance, 
&c. And that is one reason why they are called children of light, because 
they are heirs of the inheritance of the samts in light. If they walk like 
themselves, they walk as travelling towards their own country, and going to 
take possession of their inheritance and portion in another land, another 
world, and to look upon this world as a strange country, and upon them- 
selves in it as strangers and pilgrims ; upon their habitations, as inns and 
lodgings in a journey ; upon their enjojrments, as the accommodations of an 
inn, in which they are to rest as it were but for a night, and to leave all as it 
were the next morning; and upon what they meet with in their way, 
whether pleasing or displeasing, as things wherein they are little concerned, 
being in a journey, passing from them, and hastening homewards : all the 
occurrences of this life being but as the passages of one day, compared with 
that eternity which is in their eye. 

Under such apprehensions should children of light continually walk in the 
world, while their minds and hearts are at home, their conversation in 
heaven ; their eye not upon the trifles of this life, but upon their portion 
and inheritance, their longings for possession of that happiness, those 
riches, those joys, that glory which shall be revealed. The view of this at 
a distance, their tiioughts of it, does quicken, comfort, encourage them, put 
spirits and life into them, in all their actings for God, and motions towards 
him, or sufferings for his name's sake. This fortifies them against all the 
terrors and all the aUurements of the world. They should make use of 
this to disgrace all that the world can tempt them with, to brush down, as a 
cobweb, whatever is a snare to a worldly heart. 

What are the riches and treasures of the world but loss and dung, com- 
parod with those riches of glory, the treasures of onr Father's kingdom ? 

What are the delights of sense, and pleasures of the world, but drops of 
mud ? Drops, compared with those rivers of pleasures which are at God's 
right hand ; and mud, compared with the pure river of the water of life, 
those pure, sinless, satisfying, enhappying, everlasting delights, 
li; What is all the honour and splendour of the world, but as the glittering of 
a glow-worm to the glory of the sun in its friU brightness, when compared 
with the glorious inheritance of the saints above ? 

What are the things on earth, which earthly hearts most affect and ad- 
mire, but as trifles and children's playthings, compared with things above ? 
A sight of that country which the^ seek, that place they are walking to, 
will help them to look upon all the glory of the world with contempt and 
disregard ; and when they walk as children of light, they walk in such a 
sight of it. 



984 UMOONYKBTEO 8INlfBB8 ABE DABKNBSS. [EPH. V. 8. 

Sach a Bight o( it, as will also encourage them against all the sad thing* 
they may meet with in their walk. What though there be darkness here, 
days of blaokness and thick darkness ; there is everlasting light, without 
approach of night or spark* of darkness. What though there be tronblea 
and afflictions, sofferings and tribulation, yet there is peace that shall never 
be disturbed, rest that can never be disquieted. After all thai this woild 
can do to disturb and disquiet us here below, there remains a rest for the 
people of God, an eternal rest. 

What though we be tossed to and fro here, without any certain dwdl- 
ing-place, and must think of removing as soon as one would think we 
were settled ; yet there is a city that has foundations, where shortly we shall 
be settled to full contentment, so as no malice of men or devils shall ever 
remove us. 

What though we be poor and mean, have little, and are in no way to com- 
pass more on earth ; yet ' God has chosen the poor of the world, rich in 
Caith, and heirs of a kingdom,* of such a kiogdom, as all the kingdoms of 
earth are but toys and baubles to it. 

What though all our earthly enjoyments be utterly uncertain, they ma? 
be consumed, or lost, or forced from us on a sudden, we can no way seeora 
them a year, a week, a day to an end. Oh, but we have an ioheritanee ; wa 
have enjo} ments and treasures above, which lie at no such uncertainties. 
They are reserved for us in the heavens, above the reach of rust, and moth, 
and water, and fire, and injustice, and violence. We look for a kingdom 
that cannot be shaken, * though the earth be removed, and the moontains,* 
&c., which cannot be consumed, though the earth should be turned to ashes, 
and elements melt with fervent heat. 

We are passing through a valley of tears to the joy of our Lord ; througb 
the malice and rage of men, to the enjoyment of that God who is love itself; 
through menaces and threatenings, to inherit the promises ; through men's 
reproaches and hard measures, to the blessed welcomes of Christ^ and his 
everlasting embraces. The sight, the thoughts of this, arms the children 
of light against all temptations, encourages them against all hardships and 
sufferings. So it did the apostles and primitive Christians, 2 Cor. !▼. 1&-18. 
This is to walk as children of light, ' not looking at things that are seen,* &e. 

Motives, 1. Otherwise you live undutifully, as disobedient children. It is 
your Father, the Father of lights, that enjoins you to walk as children of 
light ; if you walk otherwise, you are unlike your Father, you cannot please 
him, you disobey him, you are so far children of disobedience. 

2. You cross God*s design in honouring you with this title and relation ; 
for this end you are begotten again, born of God ; for this end he ' called 
you out of darkness into his marvellous light,* and made you * light in the 
Lord.' If you walk not as children of light, you walk cross to God, and will 
be found a resister of him in a high degree, as those that would frustrate 
his design, and make him fall short of his end in thus honouring you. 

3. You walk in a contradiction to your state and relation. So far as 
you walk not as children of light, you walk as children of darkness ; and 
that is as if one that is advanced to be a prince should live as a shark or 
a beggar ; or as if one that has the soul of a man should live like the beasts 
of the field. 

4. You undermine your hopes, and weaken your title to the inheritance 
of the saints in light ; you cannot plead your title to that inheritance further 
than you live like heirs of it ; you live not like heirs if you walk not as chil- 
dren of light. 

* Qu.* speck '?-Ed. 



OF CHRIST SEEKING FRUIT, AND FINDING 

NONE. 



He came and sought fruit thereon^ and found none, — ^Lxtxe XTTT. 6. 

Thbsb words are part of a parable, the occasion of which we may find in 
the former Terses. Some there present told Jesus what had befaUen those 
Galileans, whom Pilate had slain at the altar, and sacrificed them while 
they were sacrificing ; and so mingled their blood with the blood of the 
beasts that they were killing for sacrifice. 

He, willing they should make good use hereof, would have them to appre* 
hend the danger themselves were in, and thereupon to break off their sins 
by repentance, lest some such sudden stroke fallmg upon them, they should 
perish in impenitency. 

And because he foresaw they might evade this, by imagining they were 
in no such danger, upon a supposition they were in no such guilt as those 
Galileans, he shews them the vanity of these imaginations, and tells them 
plainly, they had guilt enough upon them to ruin &em, unless they did re- 
pent, ver. 2, 8. And, that he might make the deeper impression on them, he 
repeats it under anotiier instance of like nature, ver. 4, 5, as if he had said, 
Do not think yourselves secure, upon a conceit that your sins are less than 
theirs, who were thus surprised by death and judgment; you have sin enough 
to destroy you, unless you prevent it by repentance. 

And having told them that, unless they repented, they should also perish, 
it might be inquired, how they should perish ? To which he seems to an- 
swer by this parable : they would perish, as this fig-tree did, which being 
planted in a commodious place (a vineyard), and having all advantages to 
render it fruitful, yet continued barren ; whereupon the owner of it, after 
all means used to improve it, and the exercise of patience year after year, in 
expectation of some fruit, meeting with nothing but disappointments, resolves 
it shall cumber the ground no longer, but gives order to have it cut down. 

This is the sum of the parable ; and the airodoW;, the meaning of it, is 
this : those persons who are planted under the means of grace, and have all 
helps and advantages requisite to make them spiritually fruitful, they ought 
to bring forth the fruits of the Spirit. The Lord, who has so planted and 
privileged them, expects it of them ; and if they answer not his expectation, 
VOL. u. B b 



OF 0HBI8T BBBSlUa FBUIT| [LUKS XIIL 6. 

he may bear with them for some years, while his serrantBy those who kbonr 
in his vineyard, the ministers of tiie gospel, are taking pains with them, and 
using all means proper for their improvement ; but if, after aU this, th^ 
contuiae still barren, he will have them cut down ; th^ shall have a stand- 
ing no longer in his vineyard ; no more care and pains shall be lost apoa 
them;. they shall not encnmber the ground any longer, nor possess the 
place, •n which others being planted, would bring forth fhiit; in fine, thej 
shall be destroyed. 

The words I have pitched on are the beginning of the parable, which 
affords us this 

Observation ; Those who exgoy the means of fruitfnlness should bring forth 
firuit ; those who are planted in the Lord's vineyard, and have a stondiiig 
under the means of grace, should be fruitful. 

This is clear in the words, and indeed in every part of this parable. 

1. They are planted in the vineyard for this purpose. That is the propa 
place for fruit-trees ; another pUoe than the vineyard would serve thiem, if 
they were not set there for firuit. 

2. The Lord, who gives them place here, expects it. He is said to eoatd 
and seek fruit, ver. 6, 7. It is that which he has just cause to look for. 

8. He heinously resents it when he finds no finoit, and expresses his re- 
sentment to the dresser of his vineyard. It is an abuse of his patience ; the 
longer he bears with such barrenness, the more it is abused. It is a pro- 
vocation that he will not bear long with. After three years' forbeaiance, he 
passes that severe sentence, ctU it down, 

4. It is an injury to the place where they stand. They comber tiM 
ground, that is the reason of the sentence, ver. 7. It takes up that room 
which might be better employed ; it sucks away that moisture which wonld 
make others fruitful ; it overdrops the plants that are under it, hinders the 
spreading and fruitftdness of others. A better improvement might be mida 
of the ground ; it is a loss to the owner of the vineyard, when such a plant 
is suffered, xara^tT; which may signify the spending the heart of the gxomid 
to no purpose, ver. 7. 

5. Those who have most tenderness for such, can have no ground to seek 
a long forbearance of this barrenness. The dresser of the vineyard will 
venture to beg no more forbearance than one year, after that he yields it op 
to excision, vers. 8, 9. 

6. All labour and pains, all care and culture, in digging about and dung- 
ing it, is lost upon it. Those whom the Lord employs to use all means 
for their improvement, have nothing left them in the issue, but ooeanoa of 
sad complaint, that they have laboured in vain, spent their strength kt 
nought, Isa. xlix. 4. 

7. Such will certainly be ruined. Where firuit is not found, nothing csn 
be expected but cutting down. The lord of the vineyard will not sparo them. 
and the dressers of the vineyard will not longer intercede for thenu All ia 
a littie while agree in that fatal conclusion, cut it down. 

All these, and each of them, make it evident, that those who are planted 
under the means of grace, are highly concerned to bring forth firoiL 

The most pertinent and profitable inquiry, for further clearing of this 
truth, will be, what fruits it is they should bring forth ? What we are to 
understand by/no^, and ihsi/niitfulness which is so much our duty f And 
of this I shall give you an account by the quality, quantity, and eontinuaiice 
of it. To these heads we may reduce those severals, whereby the Seriptures 
express to us what this firuit is. 

I. For quality. It must be ffood fimit. Grapes, not ' wild grapea ' (as 



LUXB Xni. 6.] AND nNDINO NOMB. 887 

the prophet expresseth in a parable very like to this, Isa. ▼. 2, 4). Wild 
grapes are for the wilderness, not for the Lord's vineyard, Mat. iii. 10, 
and vii. 19. Good froits are acts of goodness; taking acts largely, as 
comprising words, thoughts, actions, motions inward and ontward. Acts 
of goodness opposed to sinfol acts ; as Basil, i^a dsKaio^tiig difrixn'fAtm rf 
ikfjM^ritf : good acts, opposite to what is evil and sinfol. Now bonwn est ex 
integris causiSf that acts may be good, there mast be a concorrence of all 
the causes requisite to make them good, and constitate their goodness. And 
these causes we have specified in Scripture, which I shall briefly touch. 

1. As to the efficient. Good fruits are called ' fruits of the Spirit,' GaL 
V. 22, Eph. V. 9 ; such fruits as the Spirit of grace helps us to bring forth, 
by sanctifying the heart, which else is no soil fit to briug forth good firuit^ 
and influencing, moving in it, and acting it when it is sanctified. The firuits 
of the flesh, the fruits of our own spirit, as they are carnal, selfish, and 
earthly, are no good fruits. The fruits of the Spirit are good fruits, and 
those only. 

2. As to their matter and form. Good fruits are such as are called 
' fruits of holiness and righteousness.' They are acts of holiness, Bom. vi. 
22, taken in that latitude, as comprising godliness, sobriety, and righteous- 
ness, according to the apostle's distribution, Titus ii. 12. Then we bring 
forth good fruits, when we 'live soberly, righteously, *and godly.' Acts ^ 
piety towards God, and acts of justice towards men, and acts of sobriety to* 
wards ourselves, are the good fruits we should bring forthi 

These are called * fruits of righteousness ; ' that word being also taken 
largely, as containing all that we owe to God, to others, to ourselves, 2 Cor. 
ii. 10, Heb. xii. 11, James iii. 18. 

And as to the form. Then they are good fruits, when produced in a way 
and manner conformable to the rule of holiness ; when thoughts, and in* 
clinations, and designs, and afiections, and words, and actions, are ordered 
by that rule, then we bring forth ' fruit unto holiness.' When we think, 
and intend, and afiect, and speak, and act in such a manner as the rule 
of righteousness requires, then we bring forth the firuits of righteousness, 
the good firuits which we ought to bring forth. 

8. As to the end. Good firuit is such as is brought forth unto God, 
Bom. vii. 4 ; then we bring forth firuit to God, when what we think, and 
speak, and act, is in reference to him, out of obedience to his will, with an 
intent to serve him, out of a desire to please him, with a design to honour 
him. When the serving, and pleasing, and glorifying, and enjoying of God 
is the end of all ; a special goodness is hereby derived upon idl our firuit, it 
is then brought forth unto God. When we bring forth fruit unto sin, unto 
the flesh, unto the world, that is cursed fruit. When we bring forth firuit to 
ourselves, that is no finiit in God's account. Accordingly Israel is called 
an empty vine, because she brought forth firuit to herself, Hoeea x. 1. They 
are empty trees that have no other firuit ; it is none, or as good as none, no 
good firuit that is brought forth to ourselves ; that is only good which is 
brought forth to God. 

More particularly, that it may be good firuit, it must be. 

(1.) Beal. A show, an appearance of firuit will not suffice. If it be not 
real, it has not a metaphysical goodness, much less a moral or spiritual. The 
fig-tree in the gospel made some show of firuit; but Christ finding none 
upon it really, he cursed it, and it withered. Mat. xxi. 19. It must not be 
like the apples of Sodom, which has nothing to commend it, but only a fiur 
outside. Fair appearances may delude men, and pass for better firuit with 
them than that which is good indeed. But God is not, cannot be mocked ; 



888 OF OBBiBT SEKXiKa FBuiT, [Luxx XTTT. 6. 

it 18 he thai comas to seek frait, and it is not the feireei shows will sa^ff 
him, it mnst be real. 

(2.) It mnst be such as imports a change of the son!, that brings it forth, 
Mat. iii. 8 ; d^/ov rii^ furatfotagf froit worthy of another mind, another sonl 
than he had before. Athanasios ezplaUis tiie word by furarthtku rhf mm 
Awh roC xax0v «p^ rh &ya0Wf a change of the mind from evil to good, Iht. 
Tii. 17» 18, Lake Ti. 48. The tree, t. e. the heart, mast be good before it 
can bring forth good fruit ; but naturally it is an evil and corrupt tree, and 
grows ^d, it mnst be transplanted into another soil, or eagraied into 
another stock, that the nature and quality of it may be chan^, that its 
fruit may be good, else that which it brings forth will be wild grapes, cor- 
rupt fruits, not such as the lord of the vineyard comes to look for. Yoor 
natures must be changed, your hearts must be renewed, your souls mnst be 
taken ofif from the old stock wherein ye were bom, and have continued, tad 
engrafted into Christ ere your fruit can be good, John zv. 4, 5. The old 
soU of nature brings forth nothmg but briars and thorns, such as is netf 
nnto cursing, ' whose end will be burning * (as the apostle, Heb. vi.) ; or at 
best, it brings forth nothing but fine weeds. The best thoughts and actions 
of an nnregenerate person, how goodly or specious soever they may seem to 
himself or others, are but ipUndida peecata, gilded evils, or sins of a better 
gloss. The soil of your natures must be quite altered by renewing grace, 
before it can produce anything good in the account of God. Regener&tian 
is as necessary before good frmt indeed, as natural life is before action. Yo« 
must be bom again before you can bear good frnit. 

(8.) It must be distbguishing frnit ; such as no trees can bring foftb but 
those that are good, and such as will make their goodness apparent. Mat 
vii. 16, 20 ; such as may approve ye to God and your own conseieneee, 
to be trees of righteousness, the planted of the Lord, and such as may make 
this known to men too, so far as by visible acts it may be known ; sneh as 
may carry a conviction with them to the consciences of others, that yoa art 
indeed what you profess yourselves to be, such as will leave them bo just 
exception against it, 1 Peter iii. 16. 

Such fruits as no formalist, no hypocrite, no mere moralist can shew ; 
something singular, that you may not be nonplussed with that question, Wbat 
singular tiling do ye ? 

Something more, something above and beyond, not only what the mea 
of the world do, but what common professors can reach. 

Such, by which you may be known to be not only new creatures, bst of 
some proficiency in the knowledge of Christ, and the course of praetie«i 
godliness, according to your standing. Such as will demonstrate to the 
world, that you are holy, humble, mortified, self-denying, public-spirited, 
heavenly-minded, truly crucified to the world ; and have not only a forop 
but the power of godlmess, that you do not only profess this, but are thnf. 

(4.) Seasonable. That it may be good fimit, it must be brought forth *tt 
due season,' Ps. i., Mat. zzi. 41. The lord of the vineyard loolu for fruit ifi 
his season, Mark xii. 2, Luke zz. 10. There is a season for everything. 
Eccles. iii. 1, and then, if ever, it is good ; good words are good firuit, wha 
in season, Isa^ 1. 4, Prov. zzv. 11. But there is a time when they are wA 
good fruit, and that is the time the apostle speaks of, James li. 16, 16* 
Good words alone are not at this time good fruits ; in such a case thej are 
not in season, for this is the season for good works. So good thoughts are 
good fruit,' when in season, when we are called to meditation, but not wbeo 
we are called to prayer; then they are not good, because that is not their 
season. 



Luxe XUI. 6.] amo nNDXNa nonx. 889 

That is most acceptable frait, wbzob is in due season, Num. zzviii. 2. 
The best offeringSi if unseasonable, would be unacceptable. Even the act- 
ings and exercise of grace, if it be not in season, will not be good fruit. 
PatiencOi when we are provoked, is good ; but not when we hear God blas- 
phemed. S^tual rejoicing is excellent fruit, but not while we are called 
to mourning. 

The actings of grace haye a more particular goodness in their proper 
seasons. Faith in hard trials, patience in tribulation, meekness in provo- 
cations, contentment in wants, courage in dangers, humility in the midst of 
applause, crucifiedness to the world, in abundance of it, in a confluence of 
riches and delights : here they are excellent fruit ; this is their season. 

{^.) Sound. A fair skin is not enough to commend fruit for good, if it 
be rotten within. And so is our fruit, if the inward temper and motions of 
the heart be not correspondent to the outward actions and expressions. If 
we use the words of a prayer, but the heart prays not, the soul is not in 
motion towards Gk>d, the affections go not along with our confessions or 
petitions. Or if we praise God, but make not melody in our hearts, the 
soul exalts him not, the mind has no high apprehensions of him, no inward 
motions of love and delight, while our lips speak his praise. This is to ' draw 
near unto God with our mouths only,' Isa. xxix. 18. The fruit is not sound, 
if the heart be not in it. You offer to God but the parings or the picture of 
fruit, without this ; which is to mock God, not to offer the fruit he desires. 
8o when we speak of heavenly or spiritual things, without a spiritual sense 
of what we speak ; when we reUeve our brethren, but without inward aSec- 
tion or compassions to them ; when we put the outward conversation in 
some handsome order, but neglect the temper and posture of the inward 
man : this is but such fruit as the Pharisees did bear. Mat. xxiii. 25-28. 
Whatsoever appear in your words and actions, if the heart tolerate unruly 
passions, or harbour unmortified lusts, or give free way to selfish, carnal, 
earthly inclinations, your fruit cannot be sound at heart ; you may please 
yourselves or others with it, but God will never count it good ; if it have the 
outward shape of fruit, yet there is worms and vermin in it, which make it 
good for nought. 

n. For the quantity. It ought to be muehp John xv. 5, 8. There 
should be, 

1. A fnkess of fruit. Those that enjoy the means, must not only bring 
forth fruit, but be fruitful ; should bear abundance. Heart and life should 
be filled with it, Philip, i. 11. You count not that a fruitful tree, when one 
or two branches only bear fruit, and the rest have nothing but leaves, or 
when each branch has a fig or two ; but when all the boughs are full. It is 
not fruitfulness when there are ' two or three berries in the top of the upper- 
most bough, or four or five in the outmost branches,' as the expression is, 
Isa. xvii. 6. Every branch should have fruit, and laliould bear some plenty 
of it. Both heart and life should bear fruit, and every branch of both ; every 
power of the soul, and every part of the life, must bring forth plenty, abun- 
dance of it : Philip, iv. 17» * fruit that may abound.' The mind should be 
filled with knowledge, and taken up with good thoughts. The heart should 
bring forth good inclinations, holy intentions, spiritual affections, all the 
graces of the Spirit, and should abound therein. Love, upon which the 
other affections depend, should abound, Philip, i. 9, 1 Thes. iii. 12. And 
we must abound in every grace, if we would be fruitful, 2 Pet. i. &*-8. Un- 
less we will be barren and unfruitful, these graces, all of them, must not only 
be in us, but abound. 

And there must be fruit in the outmost branches too, in the conversation ; 



890 OF GHBI8T BXXKINO VBUIT, [LUKK XIII. 6. 

this should be fhU of fruits, ready to bring forth eveiy good word and woi^ 
James iii. 17. 

Scriptural knowledge and good thonghts are bnt some finiit in the uppers 
most branch. If the other boughs be buw, the tree is far from being fiuitlaL 
Good inelinations, purposes, desires, are but as some berries in the middle 
boughs. A tree may be barren for all these. And good words or works are 
but fruit in the outmost branches. A tree is not fuU of fruit, and so not 
fruitful, if all the main branches do not bear and bring forth plenty. Mind, 
and heart, and life, must bring forth fruit in some abundance. Knowledge 
should abound in the mind; holy affections and spiritual graces ahoold 
abound in the heart ; and * out of the abundance of the heart ' should ' the 
mouth speak,' and all other parts act for God, so as to be ' always abound- 
ing in the work of the Lord.' 

2. A proportionableness to the means of fruitfhlness, to the plenty and 
power of them. So much ^ will answer the care and pains is taken with 
them. If a man take more pains, and be at more charge in opening the 
roots of a tree, and dunging it, and pruning it, in fencing and waieiing it, 
and it bring forth less or no more fruit than another that has no sneh can 
and pains taken with it, it will scarce pass for a good, a fruitful tree. Thit 
is barren ground, which brings forth less, after all care and cultnre, thsa 
that which has less tillage. 

Those who eigoy the gospel in great light, power ; who have the mystsricf 
of it clearly discovered, practically enforced, and brought home to mind, 
conscience, will, affections, so as the light, force, and influenee of it may 
reach the whole man, the whole life, and have this continued many yean; 
if they bring not forth more fruit than such as have the gospel, but not with 
such advantages, under a less powerful and advantageous ministry of it, 
they are wofully defective in fruit-bearing ; for we are told, Luke xii. 48, * men 
expect more from those to whom they have committed much.* And so does 
the Lord ; and those that answer not his expectation, in a case where reason 
and equity amongst men do justify it, are sinfully defective in the qnantitj 
of what they bring forth. 

It cannot be well resented, if the Lord reap sparingly where he sows 
bountifully. When the Jews sowed much, and brought in little, Hag. L 6. 
there was a judgment, a curse in it, and so some guilt and provocation. So 
may the Lord's husbandmen judge, those tbat labour in his vineyard ; wheo 
they improve all their skin, run fdl hazards, take all pains, spare no cost, an 
ready to spend and be spent for the improvement of souls, and yet it comes 
to little, here is some curse upon the ground, or such bairenness as deserres 
a curse. If he who (as I have told you on another occasion) received tn 
talents, had but gained three, or made no more improvement thereof than ha 
that received but one, he would scarce have been counted a profitable ser- 
vant. The improvement should be answerable to what is received. 

It is true, all that are good ground bring not forth fruit alike, some thiitj 
fold, some sixty, some an hundred. If thirty be answerable to the means of 
fruitfulness, it may be an argument of good ground ; but if sixty be but 
brought forth, where means are used sufficient to improve it for bearing in 
hundredfold, the ground may be under the censure of barren. 

8. An increase. Those who ezg'oy the means of fruitfiilness, most grow 
more and more fruitful. The longer they stand in the vineyard, and continue 
under the means of grace, the more fruit they should bear. Yon expect not 
much of a tree the first year ; but after it is of standing to bear, you expect 
it should every year increase in fruitfulness, and bring forth more and more. 

So the Lord expects from us. Our proficiency and fruitflDdness shoold be 



Luke XIII. 6.] and FiNpnca none. 891 

according to our standing. The longer we continue nnder the means of 
grace, the more frnitfol should we l^; there shonld be an advance and 
increase of firoit eyery year, John xv. 2. 

There mast be a growth in knowledge, in grace, 2 Pet. iii. 18 ; a growth 
in faith, in charity, 2 Thes. i. 8. There mnst be more acts of grace ; it 
shonld be more in exercise ; and the actings of it shonld be more and more 
strong and vigorons. 

There must be a growth in good works too, a walking on therein, Eph. ii. 
The longer standing, the more good we should do ; we shonld do good to 
more, and do them more good ; the branches shonld spread, and the fruits 
extend to the refreshing of more. 

That which is little at first, mnst grow much ; and that which is now much 
will not be enongh, unless it grow more. It will not be sufficient, that we 
abound in knowledge, in holiness, in good works, or any fruits of righteous- 
ness, unless we abound more and more, 1 Thes. It. 1. We must abound 
more and more in all things wherein we ought to walk, and whereby we may 
please Ood, t. e. in all pleasing frnit. A tree that bears no more in after 
years than it did the first, you will not esteem a good or a fruitful tree, Ps. 
xcii. 18, 14, still yQf, yet more. 

4. Variety. Their fruit must not only be much of some sort, but of every 
sort. They must not only abound in some kind of frnit, but must bring 
forth fruits of all kinds. It is enough to make another tree fruitful, that it 
bears much fruit of one sort, but a tree of righteousness is not fruitftd 
unless it bring forth all the fruits of righteousness, of what sort and kind 
soever. It mnst be so far like that tree of life, Bev. xzii. 2, which bears 
twelve manner of fruits. It must bring forth all manner of fruits which 
become the gospel ; not light and knowledge only, but heat and afifection ; 
not some only, but all holy affections ; not some acts of holiness only, but 
the exercise of every grace in all its variety of actings, so that all grace may 
abound ; not inward thoughts and motions only, but outward acts of good- 
ness, and all sorts thereof; not some good works, but 'eveiy good work,* 
Col. i. 10, 11. He that is fruitful indeed is frnitfril in every good thought, 
in every holy affection, every heavenly grace, and in every good work, and 
labours to abound therein, 2 Cor. ix. 8. Not only in every good work, but 
every good thing, 2 Cor. viii. 7. 

in. For continuance. It must be lotting fruit. Of which in three 
particulars. 

1. The fruit they bear must continue. It must not wither and come to 
nothing before the Lord of the vineyard come to reap it. The apostle Jnde 
speaks of some trees ' whose fruit withereth,' and in the next words says, 
they are ' trees without fruit,' Jude, ver. 12. So that withering fruit is no 
fruit in the language and account of the Spirit of God ; and trees that bear 
no other fruit are barren, t. e. trees without fruit. Such was that firuit 
brought forth in the thorny ground, Mat. xiii. 7, and that in the stony 
groxmd, ver. 5, 6. Such fruit are good thoughts when they are not realised 
upon the heart or in the life. Thoughts of good things that never come to 
good, and convictions that' vanish too soon, fall short of conversion in the 
unregenerate, and of reformation in others. Such are good inclinations, 
purposes, desires, that are not pursued into action; and good affections and 
resolutions, that never come into execution. As when a person has some 
thoughts and intentions of leaving an evil way, a course of worldliness, or 
lukewarmness, or slothfulness, or intemperance, or Sabbath breaking, but 
the pleasure, ease, or advantage which Satan or his own deceitful heart pro- 
mises him in such a way, stifles them in the birth, so that they never see 



892 or GHBIST SBBKXNQ VBUIT, [LuKS XIH. 6. 

• 

the light ; or when one inclines or purposes to betake himself to that stiict 
way of godliness which the gospel calls him to, but perBecation» or fear ci 
snferingBy nips those resolutions in the bad ; or when some good moti<»is 
and affections are raised by the word, but when the sennon is ended, the 
cares of the world, riches, pleasures, Luke viii., of this life, or some soeh 
qnench-eoal, extinguishes them ; or when sidmess, affliction^ or i^prehen- 
sions of Heath and jadgment, brings them to serious reflections upon the evil 
of former ways, and some intentions to abandon them and take a now course, 
but upon recovery of health, and the removal of God's hand, fear vanishes, 
and those impressions wear off, and all good motions prove but €e^ tomnia^ 
as a dream, which he forgets when he awakes, and minds no more, however 
it affected him when it was working in his fancy. 

Whatsoever it is that thus springs up, but continues not till it be ripened, 
how good soever it seem, what hopes soever it gives, it is not each fruit as 
the Lord expects. Thus vanishing, it leaves those who bear it unfruitfal, 
Mat. xiii. 22. They are not fruitful who bring not fruit to perfection, Luk^ 
viii. 14, riXf tf^o^f/v, a word used of women that go their full tinoe, do not 
miscarry nor bring forth abortives. She that still miscarries, and brings not 
forth live children, will be a childless woman, how often soever she conceive. 
And so will he that brings not forth lasting fruit be a barren and fruitkss 
person, how fair soever he bod. 

2. They must continue bearing fruit. The good ground did approve itself 
to be good, because it brought forth fruit ' with patience,' Luke viii. 15; n 
l90fM¥Jif which may as well be rendered accordmg to the import of the word, 
and more congruously as to the sense of the expression, < with perseTeiance.' 
They only are good and fruitful ground, who persevere and hold out in bear- 
ing fruit. A tree that bears the first year, but afterwards brings forth littls 
or nothing, may be cut down amongst those that do but cumber the groood. 
The Galatians, who made a fair show of fruit at first, but afterwards ioter- 
mitted, are bewailed by the apostie as barren, and such on whom he had 
lost his labour. Gal. iv. 11. 

8. They must be bearing it always ; not only semper ^ as a tree that fails not 
of fruit once a year, but ad semper^ as if a tree should bear fruit all the year 
long. Some tell us of a fig-tree in Palestine that never was withont leaves 
or without fruit on it, and that it was such a tree which is mentioned, Mark 
xi. IS, though that degenerated, and was then fruitless. Those of the Lord'i 
planting should be like the best of those fig-trees, on whom fruit might be found 
all the year round. Their season for fruit is not only autumn or anmmer, 
but every quarter, every month, every day, every hour; whenever they an 
found without firuit they are cdpably barren. All time whatsoever, eveiy 
moment, is their season for fruit-bearing ; and the Lord looks for it not only 
once a year, but every part of the year, and may proceed against than when- 
ever he finds it not, though he come and look for it every hour. Evexj part 
of a Christian's life, when he is in a capacity to think, or speak, or aet» is a 
fruit season ; and every thought, word, and action should be fruit unto God 
in one respect or other, else he cannot answer it, 1 Cor. x. 81. It la good 
fruit that glorifies God, and nothiog else. Whatsoever we do, not only in 
religious, but civil and natural actions^ it should glorify God ; and therefore 
whatever we do should be good fruit. God is most glorified when we bring 
forth much fruit, John xv. And when whatever we do is fruit nnto God, 
then we bring forth much fruit, and bring it forth always. 

Use 1 . This leads us to take up a lamentation for the barrenness of the 
place, the unfruitfulness of the people of this land. No people under heavoi 
that have the gospel, and the means of fruitfulness, with more advantages 



LUXS Xin. 6.] AND /eNDXMO NOME. 

• 

thaa we ; no people from whom the Lord might expect more and better 
fruits than from us. Bat when he cpmes year after year seeking frait, what 
does he find amongst us 7 How few are there in comparison that brings 
forth good firoit ; how much fewer that bring forth mndi fruit; how many 
that bring forth little or nothing bjut leayes 1 Nay, well were it with us if 
the ganenlity of this people did not, instead of good fruit, bring forth cursed 
fruit ; instead of that which should please the Lord, bear that which is a 
high provocation to him. 

How may the Lord take up that complaint against us which he did of old 
by the prophet, Isa. v., he ' planted us in a very fruitful hill,' and we have 
turned into a Sodom. He * fenced ' us to keep out cattle and wild beasts ; 
and those that are fenced in are turned wild beasts, beasts of prey. Ha 
'gathered out the stones thereof;' and yet it is almost all become stony 
ground. He 'planted it with ttie choicest vine;' and it is become a 
degenerate plant, and brings forth grapes of gall. He * built a tower in the 
midst thereof,' a place for the keepers of it, most convenient for oversight ; 
and it is turned into a Babel. He ' made a wine-press therein,' sent priests 
and prophets to press the people to obedience ; and instead of pressing out 
thai pleasant liquor, grateful to God and man, it is made use of to press 
the souls and consciences of those that are obedient. He 'looked for grapes, 
and behold, wild grapes.' He looked for good, for choice frait, and behold, 
corrupt, rotten, and poisonous fruit. He looked for such fruit as the 
choicest plants bring forth ; but 'our vine is the vine of Sodom,' &o. Deut. 
zxxii. 82, 88, he 'looked for judgment,' as ver. 7. He looked for the fruits 
of holiness, and behold, the most horrid profaneness, contempt of God, 
rejecting of his gospel, perverting of his ordinances, corrupting of his wor- 
slup, profaning of his name, of his day ; superstition, atheism, infidelity, 
blasphemy, and overtLowing peijury. 

He looked for the fruits of righteousness, and beh<^, ii^ustice, violence, 
blood-guiltiness, outrageous intemperance, brutish, impudent undeanness. 
Behold, all those abominations, and more, and worse than all those for 
which the Lord had a controversy with degenerate Israel of old : Hosea 
iv. 1-8, ' Therefore does the land mourn,' l^cause the people of it do not 
mourn for these rebellions ; therefore do those that dwell therein languish, 
and complain of a general consumption. 

We declare our sin as Sodom; and we that should have .been the best 
people in the world have made ourselves worse generally, and more vile 
than many of the heathen. Some dim, weak principles of morality pre* 
▼ailed more with many of them than the gospel in all its evidence and power 
has prevailed with thousands and thousands amongst us. 

We justify those nations whom God has destroyed, those churches which 
he has laid desolate for theu: provocation. We seem to out-vie them all in 
wickedpess. And is there not something that aggravates our rebellions 
agaipst God, and heightens the provocation of them above what can be found 
amongst others 9 Clearer light, and greater mercies, and mighty strivings 
with us in the ministry of the gospel. 

And besides this, the impudence, incorrigibleness, and nniversabiess— of 
our unfruitfulness, s^all I say ? that is too miid a word — of our gross, abhorred 
wickedness, does testify against us. 

We have got a whore's forehead ; we despise shame, we gloiy in our 
shame ; we boast of that at which the son may blush ; we harden our faces 
as a rook ; and he that would bring us to shame shall but dash himself 
against it. It is a shame not to bring forth good fruit, and he that speaks 
but of the fruits of the Spirit will be derided. 



894 OF GHBIBT BSSKIKa FBUITy [LUKB XIII. 6. 

We are incorrigible. The Lord has been proning ns to prevent the bear- 
ing of this cursed frait, and he has done it with a severe hand, has made ns 
bleed again and again ; and after all we grow wilder and wilder, and onr 
lozoriances spront out in greater length and number. He has * laid the axe 
to the root of the tree/ year after year ; yea, given some terrible strokes, 
and threatened that he will not suffer us still to be a growing reproach to 
him and to his gospel ; but all to no purpose ; nay, he has cast many thou- 
sand fruitless branches into the fire before our eyes, and hereby shewed what 
the rest may expect. But what effect has all this had upon ns ? We seem 
not only past shame, but past fear. We out-dare heaven, and sin in the 
face of God, when he appears most terrible, when he is revealing his wrath 
from heaven against onr sin ; we set at nought his dreadfullest judgments, but 
rush through plague, and sword, and fire in our course of rebellion ; and say, 
in effect, Tush I we regard not what the Almighty has done or can do to us. 

And this is growing universal. All flesh, idl sorts corrupting themselves. 
Wickedness is mounted aloft, and is subduing the nation, and having all 
advantages, finds little resistance ; it goes on in triumph ; it has been too 
hard for that which should make the greatest opposition; the sword of justice 
is turned another way ; the sword of the Spirit is hid too much in comers. 
What can stop it ? What weapon is tiiere formed against it? r Who can 
check its successful progress ? It comes in like a mighty flood, has boine 
down all its banks ; its roarings are as the noise of many waters ; it is a 
deluge, and as to these nations like to prove universal. 
^ And what will be the issue of this, what heart does not tremble that con- 
siders it ? If we brought forth no fruit, none that is good, that is enon^ 
to provoke Qod to cut us down, as you see in this parable. But when we 
bring forth gall and wormwood, Deut. xxix. 18 ; when, instead of good fruit, 
our branches are full of caterpillars and vermin ; when we are so frv from 
bringing forth pleasant firuits, as we bear in abundance that which God 
abhors : how shall we escape ? How dreadfully shall we M ! By what a 
terrible stroke may we expect to be cut down ; and what shall secure us 
from it ? Who shall intercede for us ? The vine-dresser did plead and 
prevail here with the lord of the vineyard for some forbearance of the firuit- 
less fig-tree ; but our vine-dressers, where are they ? Are not thoosanda 
driven out of the vineyard ? They may not dig about it, not dung it ; thev 
must* use the means to prevent its ruin; and those that remain, too many of 
them mind something else, and content themselves with other firuits than the 
Lord looks for. 

Oh, what, how much have we done to render our condition hopeless, and 
past remedy ! What need is there of mourning and great lamentation ! 
What necessity of strong cries, and great wrestlmgs, to prevent the wofnl 
consequences of our unfruitfulness in all that is good and desirable ; our 
fruitfulness in all that is provoking, and in that which is most so. How 
highly are they concerned who bear any good fruit to bring forth still more 
and better, that so when the tree, the nation, is an eye-sore to God, and the 
very sight of it provokes him to cut it down by some astonishing strokes, 
yet seeing some branches well replenished with firuit that he takes pleasure 
in, he may yet spare the whole a little longer. 

Use 2. For exhortation. If those that ex\joy the means of firoitfofaiesB 
ought to bring forth, then are you highly concerned to take notice of it as 
your duty, to be fruitful, and to comply with the Lord herein. The Lord 
has vouchsafed you the gospel, and the means of grace ; he has planted you 
by the rivers of waters, in a very fruitful place ; he had been a dew onto jou, 
« Qti. ' mtut not '?— Ed. 



LUKB Xm. 6.J AND FINDING NONST 

and has watered yon with the first and latter ndn; he has sent his lahonrers 
amongst yon» one after another, and has employed them to dig ahont yon, and 
dnng and water yon ; to take all pains, use all means ; to spend their time, their 
parts, their strength, themselves for this purpose ; he has heen pruning yon 
by judgments and afflictions, and thereby been lopping off whatever might 
hinder you from being fruitful ; he has warned you, by what has befallen 
others for their barrenness ; he calls upon you by his word, by his pro- 
vidence ; he has deckred it to be your duty, indeed the sum of all that he 
requires of you, that upon which hang all the law and the prophets. 
The whole duty of man, the whole duty of Christ's disciples, is fruitfulness. 
And indeed, if he had never commanded it, never required it in the Scripture, 
sever spoke one word for it, yet what he has done to you has made it your 
duty, a duty of greatest moment, and indispensably so. The means of 
firuitfulnesfl you have enjoyed obliges you strongly to bring forth fruit, and to 
bring forth good fruit ; the plenty of them engages you to bring forth much 
fruit ; the continuance of them calls upon you to continue fruitful. If you 
answer not this call, and these engagements, yon will be inexcusable ; for 
there is nothing more equal than this which the Lord requires of you. %ti 
will involve yourselves in dreadful guilt ; for there is nothing more sinful than 
barrenness in these circumstances. You expose yourselves, and all that is 
dear to you, to the greatest hazards ; for there is nothing more dangerous than 
nnfruitfulness in this case. Yon bereave yourselves of the blessed advantages 
which attend fruitfulness, or are the happy consequences of it. Let me enforce 
this duty on you a little more largely by these considerations now pointed at. 
(1.) Consider the equity of it. It is a duty grounded upon the greatest 
equity, that those who enjoy the means of fruitfulness should be fruitful. 
It is so equal, that the Lord appeals to the judgment of those from whom he 
requires it; the case being so clear that their own consciences cannot but give 
aentence in &vour of it, Isa. v. 8, 4. And these inhabitants of Jerusalem to 
whom he refers it were parties, ver. 7. When the Lord has done all that is 
requisite to render a people fruitful, there needs no other judge, no other wit- 
nesses against them but tiieir own consciences, if they be found barren. The 
ease is so plam, a party may be trusted to give sentence in it. And is not 
this your case ? May not the Lord say of you as he did of his vineyard of 
old, * What could have been done more to make you fruitful, that I have not 
done ?* If after this you bring not forth such fruit as he expects, you will 
be.self-condenmed ; there will need no more evidence to cast you than what 
your own consciences will bring in against yon; if there were no other judge 
to pass sentence against you, your own consciences will do it. It may be 
cow conscience is asleep, or you are t<y busy to attend to its sentence ; but 
affliction, or death, or judgment will awake it, and force you to hearken to it. 
And these are not far off, though you may dream so. The time is at hand, 
when your consciences will justify the Lord in his severest proceedings 
against you for barrenness. Set thyself before the judgment-seat of Christ, 
where thou must shortly stand ; and suppose he should demand of thee. 
Where could I expect fruit, if not in the place where thou wast planted ? 
Where should I look for fruit, but in my vineyard ? Should I look for it in 
the wilderness ? From whom should I expect more and better fruit than 
from thee, to whom I vouchsafed the means of fruitfulness with greatest 
advantages ? * Wherefore, then, when I looked for grapes, didst thou bring 
forth wild grapes?' Wherefore, when I expected fruit, did I find nothing 
but leaves ? a specious and barren profession, instead of heart and life full 
of the firuits of the Spirit 9 What wilt thou answer in this case 9 Thou 
wilt either be speechlessi or else speak nothing but the sentence of thy own 



806 OF CHBI8T 8KSKIHO IBUIT, [LUKB Xl lt. 6. 

oondeinnaiion. A heatlien, a wild Indian, a rade Mahomedan, a blindfold 
papist, or any that wanted the means, may have something to plead for him- 
self in this ease ; but thy eonscienee will stop thy monUi, and kane thee 
self-eonfonnded ; the iniquity of thy barrenness will be so great, so evident, 
as thou wilt find nothing to eoTer it. An nnfrnitfal sool will not have so 
much to say as the unprofitable servant, thongh what he said signifiied no- 
thing: Mat zxT. 24, thou canst not say, ^Lord, I know thee that ihoa art 
a h«rd man, reaping where thou hast not sown, and gathering wheia thon 
hast not strawed.* The Lord has been no sneh hard master to thee, if he 
be so to any. When he calls for frait, after all means of improTement 
afibrded, he looks bat to gather where he has strawed, and reap where he 
has sown. And, ' Who plants a vineyard,' says the apostle, argoing from 
eqnity, ' and eats not of the fhiit thereof? or who feedeth a flock, and eateth 
not of the milk of the flodL?' lGor.ix.7. The common sense of mankind 
declares the eqoity of God's expecting firoit, where he Tonchsafos means for 
. that end ; and that barrenness in that case is so unequal and unreas onab l e, 
that all who are guilty of it must needs be inexcusable. 

^2.) Consider the sinfolness of being barren : how much, how great guilt 
it involves yon in ; how heinously guilty unfruitfidness will make yon. 

[1.] It is a^omplex sin. It is many sins ; it is in a manner all ains in 
one. Its name is legion ; it has whole troops of sins under its condoet. It 
is not a breach of one commandment only, not a tranigression of one pre- 
cept or part of law or gospel, but a violiUion of alL It is good fruit that 
every command of the law, eveiy precept of the gospel, calls for ; and he 
that brings not forth good fruit, nuikes nothing of law or gospel, tramples 
upon both, lives in £sobedience to all. He not only disobeys the whole 
' word spoken by angeU,' 'every transgression and disobedience whereof 
receives a just recompenee of reward,' Heb. ii. 2, but the word sfpoken bj 
the Lord of angels. He disobeys the gospel in eveiy part of it, and the doom 
ofthatsee2Thes.i.7, 8. 

[2.] If you bring not forth fruit, you bring forth weeds. If you bear not 
good fruit, you will be fertile in that which is naught. The ground will be 
covered with something ; if it produce not com, or grass, or useful herbs, it 
will bring forth briars, or thorns, or weeds. You will be always bringing 
forth something ; if it be not fruit unto God, it will be fruit to the flash, or 
the world, or yourselves. 

If God reap nothing of you, the devil will. The soul is a most aotive be- 
ing, and will be still in motion one way or other, upward or downward. If 
it move not towards heaven, it moves towards hell ; if it be not in motion 
after God, it will be moving towards the world or sin ; if it act not for God, 
it will be in action against him ; if your thoughts, designs, afiectiona, be not 
employed upon good ol^ects, they will employ themselves upon those that 
are vain, or worse. It is against their nature to stay long unemployed ; <v if 
they should stand idle, even idleness is bad fruit, if that which is sinful be 
90 ; it is worse than an useless weed. 

If you be not fruitful in good works, you will be fruitful in works that era 
naught, unless when you do nothing ; and that is naught too, as he found i^ 
who hid his talent, though he employed it not to any wicked use, as jou may 
see by his doom. Mat. xxv, 80. 

Simple barrenness is not all you are guilty o^ when you are unfruit- 
ful (though there is heinous guilt in that alone), but the necessary and 
unavoidable consequent of it, is something else which is as bad <a wone. 
There are, and will be, cursed fruits, of one kind 91 other, where then iM 
not good fruit. 



liUKEL Xm. 6.J AND FINDIKQ NONE. 897 

[8.] Unfniitfalness renders yon bnrdens of the earth. A frniQess goal 
is good for nothing ; like the vine, which, as the prophet describes it, Ezek. 
XV., is not of use for timber or work, no, not so much as to make a pin of, fit 
for nothing bat the fire, and of little use there. When it is not good for 
firnit, it is good for nothing, it only ' cumbers the gronnd,' is but an injury, 
an incumbrance to the place where it grows, spends the heart of the earth to 
no purpose, and takes up a place nnprofitably, where others being planted 
might bring forth fruit. If some heathens or Americans had enjoyed the 
means of grace and the powerful ministry of the gospel, that many souls 
amongst us have continued fruitless under, in all probability they would 
have made a better improvement thereof, and brought forth more and better 
fruit. Upon this account does the Lord Jesus upbraid those cities in his 
time, with whom the gospel prevailed not to repentance and unfruitfdiness, 
Mat. xi. 20, 21, 28. 

[4.J It is a reproach to the gospel of Christ, and the religion there taught 
OS ; disparages its power and efficacy, when it prevails not with those who 
profess it, for the effects and fruits which are pleasant and acceptable to God 
and men, when yet it is professed to be most effectual for this purpose. It 
is the glory of iiie gospel, that it is a doctrine far transcending all that the 
gons of men have been acquainted with ; that it is most powerful to heal 
the corrupt and degenerate soul of man, and advance it to the highest im- 
provement ; to make it partaker of a divine nature, and engender in it holy 
and divine qualities ; to lead men to a divine life, in all acts of holiness and 
righteousness, which may render them conformable to God, useful and ser- 
viceable to others, and happy in themselves. 

But now in those who enjoy the gospel, profess the knowlege, belief, and 
embracement of it, and yet continue unfraitful, none of all this appears. 
The world may make use of such barren souls, as arguments that the gospel 
is no such excellent doctrine, has no such divine power or efficacy, produces 
no such desirable effects. For why ? No such thing is visible in the 
temper or deportment of multitudes who profess that they believe and em- 
brace it They are but like other men, and exceed not many who were 
never acquainted with the gospel ; no more humble, no more holy, no more 
self-denying, no more public-spurited, no more heavenly-minded, no more 
mortified, as to many lusts and passions, no more crucified to the world, as 
to the riches, delights, and splendour of it, no more candid and sincere in 
dealings, no more merciful, no more serviceable, no more active to do good 
in the world, no more fruitful in good works ; and where is then the singular 
excellency and power of the gospel ? The light of nature has been effec- 
tual in some, to restrain them from those enormities, from which many 
that exjoy the gospel abstain not. The doctrine of the heathen philoso- 
phers has led many to the practice of moral virtues, whenas many profes- 
sors of the gospel are lamentably defective in points of morality. Oh, 
what dishonourable reflections does this cast upon the glorious gospel of 
Christ t How does this tend to lay its honour in the dust, and turn its 
glory into shame ; and what disparages the gospel, reflects upon Christ 
himself, the author of it, and the divine Spirit by which it was inspired, 
and on whom its efficacy depends. It is well the gospel has better evi- 
dences of its power and excellency, than unfruitful professors, otherwise 
the divine original of it might be questioned, and the transcendent virtue 
and efficacy of it would be decried. However, this is the tendency of 
your barrenness, to make Christ and his gospel be blasphemed. If you 
would not be accessory to so horrid a crime as such blasphemy, yon must 
bring forth good fruit, and much of it, and continue to bear it, that 



OF 0SBI8T SBSKINO fSUXT, [LufB XTTT. 6. 

when either God or man comes to seek froit on yon, it may not be to seek, 
there may be no disappointments. 

[6.] It is a grievous affliction *to those whom the Lord employs as hii 
kboorers, and makes them sad, whom the Lord, of all others, would not 
have made sad. Those whom the Lord has sent into his Tineyaid, and fitted 
for that great work, they cannot be satisfied with their wages ; no, not that 
great * recompence of reward' which he has promised them, unless they see 
tiie success of their labours. If their hearts be upright before God, and d 
a temper answerable to their calling, they value nothing like the fruits of 
their ministry, how much approbation, how much love soever they have, 
how free and liberal encouragements and supports soever they meet with. 
They have not the desire of their hearts, ux^ss they see the fruits and 
effects of their labours upon the souls and lives of their people, unless they 
be brought to a fruitfiil profession of Christ, and grow up therein, Philip, 
iv. 16, 17. They were careful to supply his necessities ; but this, thon^ 
be took it well, was not that which he desired in comparison ; nor was it 
acceptable, but upon that account, as it was fruit, and si^^ed that hit 
ministry had such effect upon them as would be abundant joy to them $X 
the great account. He had a great, a passionate, love for souls, and an ex- 
eeeSag joy when he perceived they prospered, 2 Cor. vii. 8-5. He took 
all pains, run all hazards, to make tiiiem finitful ; he could freely spend and 
be spent for this, 2 Cor. zii. 16. Nor was his life dear to him in eomparisoB 
of it, Acts XX. 22-24, Philip, ii. 17. Those that are fidthful and duly quali- 
fied for the great work of the ministry, are in some measure like-minded, 
though not in the same degree. They have a great love for souls, an eaniest 
desire to make and to see them frniUul; they travail in birth with them till 
Christ be formed in them, till they be bom again, and till they bear frnik 
answerable to their new birth. And when they are disappointed, it is 
grievous to them as miscarrying is to a woman that passionately desiies 
children ; the frustration has in it some pain and anguish, like that of a 
miscarriage. Have they prayed, and wept, and studied so long, so much, 
to so little purpose ? Have tiiey sacrificed their worldly interest in his ser 
vice, and deprived themselves of all advantages of thriving in the woild, 
and left their dear relatives and posterity to want and contempt after them ? 
Have they spent their time, their strength, their parts, their spirits, con- 
sumed them8(Dlves in wasting studies, and all their labours in the issue in a 
manner fruitless ? Shall little or nothing be left them at the last but thai 
sad complaint, ' I have laboured in vain, and spent my strength for nou^^t;* 
I have lost so much, hazarded so much, done so much, and all in vain; this 
people will not be gathered, or those^ that seem to be ga^tfed will not be 
fruitful ; only * two or three berries in the upmost branches, or four or five 
in the outmost boughs.' Oh, where are the children that I hoped would 
have been given me, and that I have been so long in travail for ? Alas ! is 
the curse of a barren or of a miscarrying womb upon me 9 Have I been in 
pain, and cried out in my pangs, and brought forth nothing but wind ? 
Shall those who for all holy fruitfiilness should have been my joy and my 
crown, be my shame and reproach ; leave themselves and me under the 
reproach of barrenness ; barren socds, and a barren ministry ? Oh how 
does these thoughts cut and sting those who have oocasion to ^tntain 
them 1 Oh what tears do they wring out in secret I Oh if yon wei« eoo- 
sciouB to the inward wounds and heart-bleedings hereby occasioned; to the 
fears and jealousy, lest they have not been upr^t with God, lest they have 
run before they were sent, because they seem to have run in vain ; lest they 
have been unfaithful, because to unsuccessful in the work of Grod I It is 



LXTXX XIII. 6.] AMD FIMDIKO NONB* 

true those that are fearfiil and jealons this way have ordiiiarily least cause 
to be so, but that frees them not from the trouble and afiUctions of sneh 
fears; nor does it excuse those whose baivenness occasions it. And though 
they have this ground of comfort, that < though Israel be not gathered/ yet 
their * judgment is with the Lord, and their work,' their reward, 'with their 
God,' Isa. xlix. 14 ; notwithstanding, all this will fall heavy somewhere ; those 
who continue unfruitful must answer for all this ; their lost labour, their 
fruitless hazards, the consumption of strength and spirits, their torturing 
fears and jealousies, their grievous disappointments and afflicting mis- 
carriages, will all be charged on your account if you continue barren. All 
these will the Lord require at your hands, if you will not believe the report 
of Christ, or not believe it effectually and fruitfully ; all these, and more 
than I can reckon, will add to the burden of your guilt, and make your 
condemnation more intolerable ; all these will rise up in judgment and bear 
witness against you. But even the thought of this is grievous to ministers 
tender of the souls of sinners ; that when they expected joy in their fruitful- 
ness here and happiness hereafter, instead thereof they must be produced as 
witnesses against tiiem at the great day, and make heavier the condemnation 
of such whose salvation they had been so great a part of their days labour- 
ing for and thirsting after. Oh, if you would not cause so grievous an 
affliction to those whose joy and crown you should be, if you would not be 
involved in so great guilt, and so dreadful condemnation, bring forth such 
fruits now as may prevent it 1 

[6.] It is a di«ippointment to the Lord. He looks for fruit; he comes, 
he sends to you for it. So in the text, and verse 7, and Isaiah v. 2, 4 ; he 
sends, Mat. xxi. 84, Mark xii. 2, Luke xx. 9, 10. Wherever the Lord 
vouchsafes means of fruitfulness, he expects fruit ; and it is an expectation 
which the conmion sense of mankind declares to be highly just and reason- 
able, and so a disappointment herein will be more intolerable. If a hus- 
bandman bestow so much cost and pains upon a piece of ground, as is 
sufficient to make a part of the wilderness fruitful ; and when harvest comes, 
and he expects a rich crop, he finds no more on it than if he had done no- 
thing to it, or nothing answerable to the tillage, how will it trouble him ! 
Such ground will undo the tenant, and make a kndlord repent that ever he 
purchased it. So it is here, such frustrations will afflict men. But how 
can the great God endure it in those that are so much below him, and are 
more concerned, in reference to their own advantage, to bear fruit than the 
Lord to reap it ? He has but the honour of it; you have the comfort, the 
profit, the happiness. Will you frustrate his expectation, when your own 
interest obliges you to answer it ? A disappointment here is such a provo- 
cation as the Lord will not long endure. What an iniquity this is, and how 
the Lord resents it, is evident by what he expresseth, Jer. ii. 21, 22. The 
Lord had taken as much care in planting this people, viz. under his ordi- 
nances, as a man could have of the most choice plant, and expected fruit 
answerable; but they, as if they had been degenerate plants or wild slips, 
bare not such firuit as he looked for ; and the blur of this iniquity was such, 
88 all the ways or means they could devise should never either cleanse or 
cover it, never free them from the guilt or pollution of it ; but the Lord 
would always have it in his sight, as a provocation of special remark. Oh 
if you would not be guilty of such a sin as the Lord will mark out, so as 
never to overlook it, never to pardon or cleanse you from it, beware of un- 
fruitfolness 1 The Lord has branded this for such a sin. 

[7.] It hardens the world. It tends to root religion out of the earth, at 
least out of the place we dwell in, and to plant atheism and infidelity in the 



400 OF OHBIST 8BKKXNO FBUIT, [LUKX Xili. 6. 

loom of it. Thoee amonst qb upon whom the power of religion hss not yet 
■eized, they easily diseera the vanity and impoatore of other religiona pro- 
fessed in the world. If there be may worthy to be embraced, it mnst be the 
religion of Christ. Oh, but what can commend this to them, or to any, but 
the fruits of it ? And where shoold they expect the fruits of it, bat in those 
who profess they believe, embrace, and find the power of it? If sach as 
these bring not forth more and better fruits than others, they will be ready 
to conclude, that their religion (even that of Christ) is no better than others, 
and so no religion at all worthy of entertaiament. And is it not much from 
hence that multitudes amongst us, to comply with the custom of the conntiy, 
outwardly profess the religion of it, but inwardly are atheists, and have no 
religion at all in their hearts ? Does it not strengthen and encoorage this 
atheism and irreligion which so lamentably abounds amongst as, when they 
see so little of the fruits thereof in those that profess it ? Who will troubfe 
himself much about that which is useless and worthless? And what is rdi 
gion better, of what worth or use is it, if it be fruitless ?* If it take not them 
who profess it off from the world ; if it mortify not their lusts and passions ; 
if it raise not their souls above eaolh and self; if it ennoble not their spirits, 
and make them not public and active to do good, aboonding in good wofks; 
if it be not full of mercy and good fruits ; if it make them not better in their 
families, towards their relations, to aU with whom they converse ; it will be 
concluded good for little or noiJiing. Nothing will appear in it to attract 
their affections, to command reverence or esteem, or to persuade them to 
entertain it in their souls ; nay, they will be apt to think that professors who 
are not fruitfal are but atheists like themselves, and that they do not reallj 
believe what they profess ; and so that there is nothing indeed of religion 
but in pretence and profession, and so they need not trouble themsdves 
about more. Oh, * Woe be to those by whom offences come ! It were 
better a mill-stone were tied about their necks, and they cast into the sea.* 
But such offences will come, and such you will give ; they will not only be 
offences taken, but given, if you continue barren and unfruitful in the know- 
ledge and profession of Christ Your unfruitfulness is an ettgine to ezelude 
or banish religion out of the hearts of men, and to leave atheism and infi- 
delity in full possession. And will you do such disservice to Christ, and to 
the souls of men ? What can you do worse to either ; or, what is tbere thai 
you should more tremble at that this, which is of such a luHrrid and dreadfbl 
tendency ? 

[8.] It is a sin most highly aggravated. It has two ingredients, to in- 
stance in no more, that make a sin exceedingly sinful. It is agunst dear, 
much light, and distinguishing mercy. 

Firstf It is a sin against all light. The light of nature diseoveru moeh 
of that wherein our froitfolness consists to be our duty. The light of the 
law clears up that of nature, wherein it is obscured by cozruptioa, and adds 
more evidence and force to it. The whole light of the gospel does still 
more illustrate and enforce it The common reason of mankind shews frnit- 
fioilness to be a duty, where there are means of fruitlufaiess vouchsafed. There 
is no conscience but must come under the power of this evidence, and 
acknowledge it not only just, but equal. 

8o that to coDtinue unfruitful is to live in disobedience to all light, to ran 
counter to nature, law, gospel, reason, equity, and conscience. It is to 
offer violence to the light and dictates of aU. It is forcibly to hold a truth 
in confinement, and violently to imprison it, when all these straggle and 
contend for its liberty. And what a high provocation it is to detain a truth 
in unrighteousness against the dictates but of one of these, against natmal 



Luke XTTT« 6.] ahd mnoiNO Nona. 401 

« 

light, yoQ may see, Rom. L 18. The wrath of Ood is revealed from heaven 
agabst those who oDJQstly smother a trath which natural light wonld have 
to act freely. What wrath will be revealed against those who fetter and 
enslave a tmih, that it cannot move and act freely in heart and life, when 
all light requires and strives for its liberty ! ^e severity wherewith it is 
threatened shews its heinonsoess, Lnke xii. 47. 

Sins against knowledge are voluntary. There is more of the will in them, 
and wilfhl sins are presumptions, and these are ' the great transgressions/ 
Ps. xiz. 18 ; such a sm is nnfmitfolness. When a man knows frnttfalness 
to be his dnty, and has means sufficient to make him fruitful, why is he 
barren but because he will be so ? Yon cannot say, you know it not to be 
your duty ; you cannot say, though you know it, ye have not means to 
enable you to bring forth firuit ; why, then, are you not more fruitful but 
because you will not? Ob, take heed of sinning wilfrdly after ye have re- 
ceived the knowledge of the truth; there was no saeriiiee for such sins 
under the law, Num.* xv. 80, 81. 

Secondly f It is against distingnishini; mercy ; it is against the gospel and 
the means of grace ; against the end for which they are vouchsafed and con- 
tinued ; and these are ikvours which he vouohsaliBS not to many others, Ps. 
exlvii. 19, 20. 

To sin against common Cuvours is a great provocation ; it argues an in- 
tolerable perverseness and disingenuousness in him that will do it. And 
yon wiU better digest an ii^nry from a stranger, or any to whom you never 
shewed kind&ess, than one whom you have continually obliged, Ps. Iv. 12. 

But there is a peculiar provocation in sins against peculiar mercies ; these 
give an accent to the sin, and make it remarkably sinful. The Lord hereby 
frequently aggravates the sin of his people, as being thus rendered more 
heinous and provoking than the sins of others, Isa. i. 2. This is it that 
may astonish heaven and earth, that when I have treated them, and them 
alone, as children, yet their demeanour should be so unanswerable to such 
kindness, care, and tenderness. The creatures without sense may have 
some resentment of such a provocation, Jer. ii. 81. If the Lord had been 
a wilderness to us, it had been more tolerable to have found us barren ; but 
when he has been a Sharon, a Sorek to us, our unfruitfulness has no pre- 
tence to cover its shame. Christ may say to us, as he said to his disciples, 
Lnke x. 24, < Many prophets and kings have desired,' &c. And we have 
seen and heard such things as others had not the happiness to see nor hear; 
shall they be to us as vain things ? Vain things they will be, and unprofit- 
able, if they produce no fruits in us. Do we thus requite the Lord ? Shall 
we make such unworthy returns for peculiar favours, and such as the rest 
of the world are strangers to ? When he has made such a gracious distinc- 
tion betwixt us and others, shall we bring forth no better fruits than the 
common? If we go not beyond all others in fruitfulness, after peculiar 
means afforded us for that purpose, our sin will exceed that of all otiiers in 
sinfrilness. You see by these particulars how heinous a crime barrenness is 
in those who have means sufficient to make them fruitful. And by this you 
may discern how dangerous it is, how much severity it will meet with, what 
wrath it kindles, what judgments will follow it, for these will be answerable 
to the greatness and heinousness of the provocation. 

But to move you the more effectaally to a duty of so great consequence, 
let me set before you the dreadful danger of neglecting it in some particulars, 

(1.) Barrenness exposes to the curse of God. It is a cursed evil, Heb. 
vL 8. It is so ' nigh unto cursing ' as there is no escaping it without better 

vol.. n. 



402 OK GHRIBT BBSXDfG VBTTIT, [LUKB XTIL 6. 

frtdt. Ghrist warned not only his disciples, or the Jews, bat na, iriien he 
cnrsed the fig-tree on which he fonnd no frnit. That bamnness most ex- 
pect nothing but a cnrse, even fit}m him < in whom all the nations of the 
earth are blessed, Mark xi. 18, 14, 20, 21. It seems strange that Christ 
should curse it for want of figs, when it was not the season for that firnit 
The meaning may be, it was .not a seasonable or a good year for figs. Fig- 
trees did not bear well that year (for yet in the translation is not in the ori- 
ginal). But even so it shews severity, and teaches us that in such places 
where persons are generaUy and ordmarily unfruitfol, and good fruits are 
rare, mueh out of request, yet this will be no plea to secure any from the 
curse, if they be found without fruit. Christ himself, from and throng 
whom alone we expect blessings, will curse barren souls, whatever show 
they make, whatever excuse they have. He works a miracle to warn us of 
this, and impress it the deeper on those whom it concerns. Immediately 
the curse takes effect, and the tree withers, and is dried up from the roots, 
ver. 20, and Mat. xxi. 19. 

And how dreadful is it to be under the curse of God, that will cause all to 
dry up by the roots, estate, relations, body and soul to wither 1 When 
man curses, God may bless ; or when God curses, Christ may turn it into a 
blessing ; but when Christ curses, who then may bless ? laid even Christ 
will curse those that are unfrnitfrd. The king of Moab thought that if 
Israel were but under Balaam's curse, he should smite them or drive them 
out. Num. xxii. 6. But what shall become of those whom God, whom 
Christ curses ? For assuredly those whom he blesses are blessed, and 
those whom he curses are cursed. 

Oh, if the curse of God be dreadfril to you, let unfruitfulness be so too, 
for the curse of God is entailed upon unfruitfulness, a curse that will cer- 
tainly take effect, and may do it suddenly, and can never be turned into a 
blessing but upon your turning from this sin. 

(2.) This will put you out of* God's protection, and provoke him to pnll 
down the fences by which he secures you from llie rage of Satan and his 
instruments, and the fary of those who would devour you or lay you waste. 
So much is expressly threatened for this sin, Isa. v. 4r-6. And this wis 
executed upon that people afterwards, as the psalmist expresses it, either bj 
way of prediction, as a misery approaching, or of lamentation, as of a 
calamity already inflicted, Ps. Ixxx. 12, 18. The psalmist's question is 
answered by the prophet, ' Why hast thou broken down our hedge ?' &c. 
It was because ' instead of grapes, they brought,' ^ 

This will provoke the Lord to withdraw his protection, which is your only 
defence, and then you lie open to all miseries, and are exposed to the will of 
those that hate you ; then they may have their will of you, upon your estates, 
liberties, soul-concernments, upon all your pleasant things ; then may yoa 
be eaten up and trodden down, and laid quite open to spoil and ruin. What 
man will be at the charge and trouble to keep up a fence about a piece of 
ground, of which he reaps no more than of the common, and that which 
Hes unfenced ? You may judge by what yourselves would do, that it cannot 
be expected that the Lord should continue to fence those in as bis vineyard, 
who, when he looks for fruit, prove but like the heath in the wilderness. 

(8.) Barrenness will deprive you of the gospel and the means of grace, 
Isa. V. 6. The Lord will deny the means of improvement when he finds 
they are afforded in vain ; he will have no more labour and pains lost npoa 
them ; he will not always employ and spend his labourers to no purpose ; 
he will either send no more labourers into such a fruitless vineyard, or call 
them away whom he has sent, or suffer them to be thrust out, in judgment 



t 
Luxe XIII. 6.] and fikding none. 408 

to those whe are not improved by them, and leave them like the heath in the 
desert, which knows not when good comes, Jer. xvii. 6, shall have no benefit 
by that which is the greatest advantage to others, Mat. xxi. 48. Those who 
bring not forth the fraits of the kingdom, such as beseem it, sach as are 
reqmred by it, the kingdom shall be taken from them, and given to those 
who will bring forth snch frnit. The kingdom of God, i, e. of the Messiah, 
that blessed state and administration brought into the worid by Christ, and 
began at his coming ; that which was of old promised as the greatest happi- 
ness that the world should ever see ; that which was so ardently desired by 
kings, prophets, and righteons men, and for the discovery of which the 
angels longed ; that fulness of Spirit, of light, of grace, of hope, of comfort, 
of happiness, of redemption, of salvation, which the kingdom of Christ holds 
forth, and accompanies the happy admmistration of it by the gospel then 
preached and published, and the ordinances and officers by his regal power 
instituted, and his Spirit in both then more largely poured out and more 
powerfully working : those that bring not forth good fruits are in danger 
to be deprived of sJl this, as though they were left out of this gracious ad- 
ministration. Iliey shall be cut off from all the blessings, all the privileges, 
all the advantages of the kingdom of Messiah. They shall be left in such a 
state as though Christ had never come, nor had erected a kingdom in the 
world ; as though the acceptable year of the Lord had never been published ; 
as though the day of salvation, the day of greatest joy to all nations, had 
never dawned. 

Oh dreadful condition t Christ shall profit them nothing ; nor shall his 
kingdom and government anything avail them. 

' The kingdom,' i, e, the gospel of the kingdom, * shall be taken from those 
who bring not forth the fruits of it,' (that is in effect th& same.) The un- 
fruitful shall be deprived of all the privileges and advantages of a gospel- 
state ; this sin will bereave a people of the goepel, upon which their glory, 
life, peace, comfort, and hopes depend. So that nnfruitfnlness will deprive a 
people, 

[1.] Of their glory. When the gospel is gone, the glory is departed, the 
crown is fallen from their heads. 

r2.} It hazards the life of the barren, the life of their souls ; for the gos- 
pel is the word of life ; for it conveys life, and preserves it. By this they are 
* quickened y who are dead in sins and trespasses ;' it is the immortal seed 
by which they are begotten, and bom again, 1 Peter i. 28, and it is that 
by which those who are bom again are nourished, 1 Peter ii. 2. It is the 
bread of life ; and when it is taken away, the staff of bread is broken, that which 
upholds and keeps the soul in life ; the loss, the want of it is a famine, 
Amos viii. 11, 18, not a fieunine which starves the body, but which destroys 
the Bonl. No such evil arrows of famine, as those that stick in the soul ; 
none BO dreadfully destraetive : and unfrnitfulness prepares such arrows, and 
sharpens them, and provokes €k>d to shoot them. 

[8.] It cuts you off from peace with God. The gospel is styled the ' gospel 
of peace,' Bom. x. 16. It is 'the word of reconmliation,* 2 Cor. v. 18, 19. 
Herein he offers terms of peace, upon which accepted he will be reconciled 
to sinno's. And while the gospel is continued, he is treating with them about 
this happy peace ; his ministers are ambassadors for this purpose. But 
when the gospel is gone, the treaty is hujk^ off ; his agents that managed the 
treaty are recalled ; the Lord wiU no more offer peace to such ; they shall 
no more hear of it, nor of any inclinations in the Lord to it. God of hosts 
hereby declares that he is an enemy, and wiU be so. This is like to be the 
dreadful issue of this sin. • 



404 09 0HBI8T 9BBKXNG V8TJIT, [LUZS XIIL 6. 

f4. It robs them of all trae oomfori Tkd gospel is the gromkd of aU our 
comforts ; the earn of it k ' comfortable words,' Zeeh. i. 18. It contaios 
that which alone ean make every relation* oTory eiuoymeDty ey^y eooditioii 
eomfbrtable. Without this, the pleasantest place or state in the world is 
bat as a dry and thirsty wilderness, wherein there is no water ; the bast 
eiyojrments of this world are but misemble eom£>rterB. Taka away the 
gospel, and the son is, as it were, turned into darkness, and the mooai into 
blood ; and all the lower springs, from whence yon letch yonr eomlbrts, send 
forth nothing but waters of Marah, waters of bitterness, or, which is wone, 
and more dangerous, streams of sweetened poison. Sndi are seososl 
delists, such are worldly comforts, when not healed and conected by the 
sovereign virtue of the gospeL Yon may bid adieu to all thai is truly coo- 
Portable when the gospel leaves yon, for aU the sparks which yon can sinks col 
of the world, or its eiyoyments, yon will lie down in sorrow and darkness 
in such a dismal and comfortless condition will this sin leave yon. This is 
the wofol tendency of it, since it tends to deprive yon of the gospeL 

[6.] It blasts all hopes. It is through the grace of the gospd thai we 
have, as everlasting consolation, so good hope, 2 The8« iL 16. Tha« is the 
foundation of all our hopes ; aod when the gospel is removed, their foonda- 
tion is gone, they all M and vanish. ' If in this life only we have hope 
in Christ* (says itxe apostle, 1 Cor. xv. 19), ' we are of all meoBk most miser- 
able.' And where have we any ground for hopes beyond this life, but in 
the gospel ? What but this can let io any glimmerings of hope for life ever- 
lasting 7 Nay, even for this life we have no hopes in Christ, bat thmqf^ 
the gospel. Take away the gospel, and you take away from sinners all hopa» 
both for this life and for the life to come. - When left without this, tber 
are left without Christ, without God in the world, and without hope either 
for this world or the world to come. There remains nothing for them, 
but a fearful expectation of judgment, and fiety indignation. InAo such a 
hopeless and desperate condition does unfruitfulness plunge barren soak ; it 
provokes God to take away the gospel, and he has threatened he will fer 
this cause do it They are in apparent danger to have the gospel of the 
kingdom taken from them, and therewith their glory, life, peace, coBsfert, 
and hopes. If this do not make unfruiifolness dreadfrd to you, whsA ynH 
what can do it ? 

(4.) This will suspend heavenly influences^ without which the gospel 
itself can do you no good. This the Lord threatens for the anfrnitfalnesi 
of his vineyard, Isa. v, 6. The rain and other influences of the heavenly 
bodies are not more necessary to the plants below, for their life and growth, 
than the concurrence, and operation, and influences of the Spirit are neees- 
ssry for the life and growth of our souls. The gospel and ordnances cannot 
be efifcetual upon us without these, but these may be, and are, in some esiwc, 
effisctual without them ; let the ground be never so well planted, or tiQed, 
or manured, yet without rain, and heavenly influx, nothing will grow, cr 
thrive, or come to maturity ; all will languish and wither away, So will 
our souls consume and pine away, whatever ordinances we ergoy, if the 
Spirit of Christ concur not, if we be not infloenced from above* The ministir 
of the apostles, of the greatest of them, of persons extraordinarily qoslified 
and assisted, wiU not take effect, will prevwl for no increase witihoat this, 
1 Cor. iii. 5-7. Their planting and watering had come to nothing, if Ood 
had not concurred, if it had not beeo for the divine influenoe ; it was this 
that gave the increase. And if there had been no Paul nor Apollos to plant 
or water, no such instruments, or none at all, this could have given an in- 
crease, as we see in Cornelius. 



LUKS Xni. 6.] AND FINDING NONB. 405 

Now theee iaflaenoes, wiihont which the gospel and ordinanees, in what 
power and plenty soever yon enjoy them, will not be effectual ; which are 
so necessary^ that without them, what means soever you have, what pains 
soever be taken with yon, your souls will certainly wHher and pine away ; 
your unfrnitfhlness provokes God to withhold them ; he threatens it, and 
his truth and justice requires the execution ; his Spirit will not always 
strive, when his strivings are still resisted ; he will not always move when 
he finds his motions still stifled and smothered ; he will not always snffior 
his influences to be lost upon you. The Spirit will withdraw, and then 
spiritual judgments (the first-bom of his wrath) do follow. Then has the 
word and oiniinances such a wofhl operation upon them, as hinders them 
from being converted and healed ; quite opposite to those gracious ends for 
which they were first appointed, Isa. vi. 9, 10. And this befell the Jews 
afterwards, for their unfruitfnlness, and non-improvement of what ihey en- 
joyed, as is evident by the application made tiliereof by our Lord Jesus, 
Mat. xiii. 12-16. 

(5.) UnfirnitfnlnesB brings temporal judgments and calamities. It brings 
them suddenly, and in a short time; and such as are desokiting, laying them 
waste; and such as are transcendent, and speak greater severity than those 
which befiJl such as ei\joy not the means of unfiruitfhlness. 

[1.] It exposes to sudden calamities. They come swifUy upon such aff 
are barren under the means of fruitftdnese. The Lord is not wont to for- 
bear them so long aa others ; he has not so much patience, no such long- 
suffering for them. It is such a provocation as he will not bear bug with. 
This is plain in this parable : three years the fruitless fig-tree is suffered to 
stand in the vinejrard ; it might have grown many years longer, if its barren* 
ness had not exposed it to a violent stroke, and bought it to an untimely 
end ; but within that time, such trees usually bear, if they be good for 
aught. So long he bears with it, but after three years he passes the 
sentence of excision, and orders it to be cut down. And though the impor- 
tunity of the vine-dresser prevails for one year's longer forbearance, yet that 
is all that could be obtained. No longer reprieve than for one year ; if that 
year produce nothing, the vine-dresser also will have it cut down. A tree 
in the forest or the highway, though it bear no fruit, will be suffered to 
stand longer than in an orchard, a place of choice plants and firuit-trees ; it 
is a greater eye-sore there. A man will bear with weeds in the highway, or 
a common, well and long enough, but he cannot so long endure them in his 
garden. The Lord can bear with the heathen, or any that enjoy not the 
means of grace, their barrenness is not so great a provocation ; but those 
who have a standing in his orchard, and are planted under the means of 
fnutfulness, he cannot so well forbear, he will not so long endure. Acta 
xvii. 80. While they had not the light of the gospel and his ordinances, 
im^ihw, he overlooked them, took no severe notice of them; their nnfruit- 
finlness was passed by : ' But now he commands,' &c. He resolves to take 
another course ; he will be quicker with them, unless they repent, and 
* bring forth frmts meet for repentance,' «-&«! ^anuypxi, ' all, everywhere.' 
And, Acts xiv. 16, he suffered Uiat in the wilderness which he will not suffer 
in his vmeyard ; he will not suffer so long now as he did then ; he will cut 
down those speedily now under the means of grace, who might have stood 
long, though barren, without them. Those whom the heat and influences 
of the gospel does not ripen for fruit, it makes them sooner ripe for wrath 
and judgment. 

[2.] It brings desolating judgments, such as lay a place and people utterly 
waste : this is threatened for this sin, Isa. v. 6. In the origimd it is waste- 



406 OF 0HBI8T 8SEKINO FEUIT, [LUKE XTTI . 6. 

cess, the Hebrew using the abstract to express a saperlative. As Isa. i. 7, 
desolation, i. e. most desolate, so here, the firoitless yinejard shall be made 
wasteness, t. e. utterly, extremely waste ; so that it shaJl not differ at all 
from the common ; nothing shall be left in it, to signify that it was before a 
vineyard, that it was ever planted or enclosed, or any cost bestowed on it, or 
any special care taken of it. 

This is a desolating sin ; it will tnm Sharon into a desert, and make that 
place which was like the garden of God to become a wilderness. It will 
min a valley of vision, and tnm it into the valley of the shadow of death. 
It will make such a place as mount Zion like to rained Babylon, as it is 
described Bev. xviii. 2, ' when it was become,* &c., or as by the prophet, 
Isa. xiii. 21, 22, and xxxiv. 18, 14. 

And it is utter ruin that is denoted here in this parable, by cutiong down. 
It is not stripping off the leaves, or cutting off all the brandies, or cleaying 
the body of the tree, that unfruitfulness exposes to ; but a greater sevmty, 
such as will quite ruin it, a hewing it down by the roots. Mat. iii. It is to 
be hewn down where the axe is laid, and that is, by the root, so as to kaT« 
no hope that ever it shall grow again. If you would not be utterly mined ; 
if you would not bring desolation upon the place of your abode, nor have a 
hand in bringing the axe to the very root of it, oh take heed of oontinaiD^ 
unfruitful ! 

[8.] Judgment shall be more terribly executed upon such, who, kavii^ 
the means of fruitfulness, do not improve them, than upon those who nevtf 
had them. They shall be ruined in a more dreadful manner than any other. 
This sin fills more vials of wrath, and fills them fuller ; and they will be 
poured upon those who are guilty of it, and continue so, with more fuiT. 
The Lord will empty all his vials upon them ; even the dregs thereof will be 
their portion. There is abundant evidence for this, in his proceedings agaxost 
his ancient people. Israel had the privilege of enjoying the means of firuit- 
fulness above others, Ps. cxlvii., and they not improving them, are threatened 
more severely : Amos iii. 2, 1 have done more for you than for others, ' there- 
fore I will punish you more than any.' The execution of the threatening 
was answerable, Dan. ix. 10 ; there is their unfruitfulness, ver. 11 ; therein 
the threatening executed, ver. 12 ; there is the exceeding terribleness of tbe 
execution. Under the whole heavens none had enjoyed such means of grace ; 
and under the whole heavens none met with such wrath. Tribulation and 
anguish will seize upon every people, ' every soul,' that brings not forth 
fruit ; but most of all, upon those who enjoy most means : Bom. ii. 9, ' to tlM 
Jew first.* On them shall it seize most terribly, because they first, and 
most, enjoyed the gospel and means of grace. No other that are barren shall 
escape the wrath of God ; but upon them the wrath came ' to the uttermoet,' 
1 Thes. ii. 16, itg rlXo;, to the uttermost, both for extremity and continoance: 
wrath in the highest degree, in its perfection ; and wrath of largest extent 
for its duration. It drew tears from Christ, to consider the dr^kdfnl issoe 
of their unfruitfulness, though they were his enemies, Luke xix. 41—44. All 
this, because they did not fruitfully improve the day of grace. This broo^t 
upon them so great tribulation, as never was known in the world before that 
time, nor should be ever after. Mat. xxiv. 21. The world never saw sueh 
instances of dreadful severity in any people, as in those who have been bancs 
under the means of fruitfulness. The day of a gracious visitation, the time 
wherein the means of grace are vouchsiJed, when it is not improved, will 
make way for such a visitation, as will make the ears of all that hear thereof 
to tingle ; a * day of blackness, and thick darkness ; ' but blacker and dari^er 
upon those to whom the day of grace has been most lightsome. 



Lttke XTTT. 6.] AMD nxn>jxa noivx. 407 

The Lord has Tisited yon more graciously than others. But if you bring 
not forth frait answerable hereto, if you ' neglect this great salvation, how 
shall ye escape ? * How ? Why, any people in the world shall escape better 
than yon, when another day of visitation comes. * It shall be more tolerable' 
for heathens, for Turks, for papists, for the darker parts of the Protestant 
world, for any people on earth, than for those that are barren in this nation ; 
nay, for many people in this nation, ' than for yon.' There is more wrath 
treasnred up, there will be more indignation poured out on you, than any, if 
you continue unfruitful. You have had more means ; the Lord expects more 
fruits of you. If you bear not more, yon must certainly bear more wrath. 
The Lord has rods for others, but he has scorpions for you. His little finger 
will be heavier upon you, in the day when he judges unfruitfalness, than his 
loins upon others. 

[6.] This brings eternal wrath ; the fire that never goes out was kindled 
for unfruitful trees. They are good for nothing etee but the fire, John xv. 2. 
He takes it away ; he cuts it off. But that is not all ; it is cut off, in order 
to burning, ver. 6. Fruitless branches shall not be endured on the tree ; 
such trees shall have no standing in the vineyard, they shall be cut down. 
To be cut down in God's wrath is dreadful. But that is not all which 
nnfruitfulness will bring upon you ; there is something more terrible follows: 
cutting down is in order to casting into the fire. Mat. iii. 10; so John 
Baptist told the Pharisees and Sadducees ; so our Lord Jesus tells us all. 
Mat. vii. 19. Mercy itself has no more favour for the fruitless. Jesus, who 
alone ' delivers from the wrath to come,' will deliver none who continue 
unfruitful from this wrath. He it is that passes this doom upon them, < the 
lake that burns with fire and brimstone' is the place for barren souls. That 
fire which * the wrath of God, like a river of brimstone, kindles' and keeps 
flaming everlastingly, that which will bum and torment for ever and ever, 
is the portion of the unfruitful. Nothing less ; nothing more tolerable than 
exquisite tortures, such as fire is to our bodies ; nothing short of everlasting 
burnings. This will be the issue of your unfruitfulness. If you continue 
therein, it will be so certainly. Delude not yourselves with vain hopes ; 
Think not the leaves of a specious profession will secure you. This will but 
provoke the flame, and make it rage the more. 

Think not to escape, because you bring not forth so bad fruits as some 
others, because you wallow not in gross wickedness and open profaneness. 
Nothing will secure you but good fruits, such as I have before described. 
Those whom our Lord Jesus, at the last day, will send into everlasting fire, 
are not described to be gross sinners, but barren professors. Mat. xxv. 41-48. 
Those on his left hand are pronounced by the Judge of heaven and earth 
accursed, and turned into hell ; not for outrs^eous wickedness, but for want 
of good fruits. Neglects, omissions, and mere want of fruit, though you 
abound not with vermin, is enough to damn you, and to send you from 
Christ's presence with a curse, amongst the devil and his angels. This shall 
not only be the doom of those who know not God, and are not acquainted 
with the gospel, but of those especially who are the ' children of the king- 
dom,' in respect of profession and privileges, and bring not forth the fruits 
of it, Mat. viii. 12. Those that know not God shall not escape. No more 
shall those that obey not the gospel ; though they profess it, though they 
know it, though they believe it, yet if they obey it not, t. e, if they bring 
not forth the fruits which it enjoins and requires them to bear, if they deny 
not ungodliness and worldly lusts, Christ himself will be revealed from 
heaven, to take vengeance on them in a most terrible manner, 2 Thes. i. 7-9. 
They that are barren under the means of fruitfulness, shall not only be 



408 OF 0HBI8T 8BSKINO FBXJIT9 [LuKX XHI. 6. 

turned into hell, bnt they shall suffer more in hell than others ; their tor- 
ment shall be more grieTons than of those who never had the means of frnit- 
inlness. The righteous Jndge will double their sufferings in the place of 
torment. It will be more tolerable for the worst of sinners, who perished 
without the means of graee, than for sneh, Mat. zxr. 20-22. 

The ancient inhabitants of l^rre and Bidon were some of those emsed 
Ganaanites, against whom tite Lord will have greater severity used in this 
world than any other, give charge they should he utterly rooted out» and 
not suffered to breathe upon the face of the earth ; yet the condition of 
these cursed Oanaanites should be more tolerable in hell, their tormeDts 
more easy than those of Ghorazin and Bethsaida, who eijoyed the gospel and 
means of grace in power and plenty, but made no fruitful improveneiit 
thereof, vers. 28, 24. Gapemaum, the city where Ghrist mueh resided and 
preached, was exalted above others in respect of gospel enjoyments, and as it 
were lifted up to heaven ; but by her unfiruitfnhiess was cast down lower 
into hell, and sunk under a heavier burden of wrath. The inhabitants of 
that city, for the wretched non-improvement of the means of frnitfnlness 
vouchsafed them, were to suffer more in hell than the inhabitants of Sodom 
and Gomorrah, the most abominable of sinners, upon whom God rained a 
bell upon earth. Gh then, if ye will be forewarned to flee from the wrath 
to come; if you would escape the damnation of hell; if yon would not sink 
lower, and suffer more than others; if you would not have that dreadfnl 
furnace made hotter, more tormenting, more intolerable to you than to those 
of Sodom : bring forth fruits worthy of the gospel; there is no other way to 
escape so great damnation. 

(7.) This has actually mined and laid desolate the first and aneieBt 
ehurehes. This has buried in ruins the most famous and flonrishiog 
churches that ever were in the world ; it has brought desolation upon a 
world of them, so many for number as it may astoni^ us. This has rooted 
out the Ghristian name from a great part of Uiat vast empire which is eaDed 
the world in the New Testament, and has left little but the nsme in other 
parts where the gospel first and most prevailed. Gome see what desoiatioB 
this sin has made in the earth, and tremble at the sight thereof, and Isani 
to look on it as a Sin which is followed with ruin and destruction, whereT tt 
it prevails. Its name may be Abaddon and Apollyon, Rev. iz. ll^ the 
destroyer. It is the * abomination that makes desolate.' '^9 

There were multitudes of ehurehes and Ghristians in Africa, f» the sptee 
of two thousand miles, such as were eminent for their profession and suffer- 
ings too, where now there is not one to be found that professes Ghiist. 

There were once many hundred thousand Ghristians in Egypt, many 
flourishing churches in the provinces of it, which are now vaniahed, and 
almost come to nothing. 

There was a glorious church at Jerusalem, very many chuithes in Judea 
and Palestine, l£e foundation thereof laid by Ghrist himself, the stmetnre 
raised by the apostles. But now where are they ? The stmoture laid in the 
dust, and the foundation razed. This sin has plucked up, even by the 
roots, that which was planted by Ghrist himself, and extraordinary officers 
divinely inspired, and miraculously empowered ; and what then ean stand 
before it? 

There was a church at Antioch in which the Ghristian name first began ; 
many churches in Syria, Mesopotamia, and the regions round about. But 
where are they now ? The eye that saw them can see them no more. 

There were most flourishing churches in the lesser Asia, in Pontus, Galatia, 
Gappadocia, and other regions of that once happy country, wh«re the gospel 



LtTXB Xni. 6.] AND VIHI>IN0 NOHS. 409 

rode in triumph in the ministry of Panl and other apoetoHeal men. Bat 
now thej are anbdned by a barbarous hand, the seTen golden candlesticks 
qnite oTertomed, and more than seventy times seyen besides them laid in 
^dost. 

There were mnltitndes of ohnrehes in Thrace, Macedonia, in Greece and 
Achaia, Philippi, Thessalonica, Berea, Aliens, Corinth, and others in great 
nombers, and through all those countries. But what small, what wofdl 
relics of churches or Christians can there now be found ! 

Then for Italy, and^ other parts nearer us, where the gospel was once 
efbctnal, and religion in its power and purity in former times flourished, 
are now OTer-run with popery. It was this sin that broke down the banks, 
and made way for that deluge of Mahomedanism which has drowned the 
primitive churches, and overwhehned the eastern and southern parts of the 
once Christian world, and let in that inundation of popery, which has pre- 
vailed so fiur and so long in the west. The apostle speaks of ' all the 
world,' which then brought forth firnit through the gospel, the word of truth. 
Col. i. 6. And it spread further, and prevailed more and more in that 
world, after the apostles' time. But how little of all that worid has that 
sin left in Christ's possession I This has divided it ahnost all betwixt Turk 
and pope; it is but a little, in comparlsDu, that is left to Christ's share.;; It 
was once a vine, to which that the psalmist speaks of could not be com- 
pared, Ps. Izzz. The Lord prepared room before it, and did cause it to take 
deep root, and it filled not only a land but a world: 'the hills were 
covered,' &o., vers. 10, 11. But for unfruitfulness were * her hedges broken 
down, so that all they that passed by the way did pluck her. The boar out 
of the wood has wasted it, and the wild beast of the field has devoured it.' 
This is the foundation of that apostasy under which the world, which once 
owned Christ, now groans. God gave so many churches a bill of divorce ; 
God 'gave them over to strong delusions,' because they 'received not the 
truth in love,' t. s. because of their unfruitfulness, according to the apostle's 
prophecy, 2 Thes. H. 10, 11. If they had received the love of the truth, 
they would have obeyed it ; if they had obeyed it, they had been fruitful. 
(For what is firnitftdness, Imt obedience to the gospel ?) Because they were 
unfruitful, €k>d gave them up to those delusions and impostures which now 
prevail in the worid, and have done for many ages, supplanting and smother- 
ing the doctrine of Christ, which once triumphed everywhere. So that it is 
nnfruitfhlness that has ruined all, and has given Satan possession of those 
large countries and many kingdoms which were once the kingdoms of the 
Lord, and of his Christ. TUs sin has ruin and desolation following it, 
wherever it comes. What people, what church, can be secured against 
such a destructive engine, which has ruined a world, and amongst the rest, 
Iftid desolate those dburches which were once the glory of Christ, and the 
joy and crown of the apostles ! This has wasted, this has consumed them. 
Look upon the ghastly fiaee of them everywhere, and learn to fear, learn to 
abhor unfruitfulness, which has made such fearful havoc in the world, and has 
tamed the most glorious and flourishing churches that ever the world had 
into ruinous heaps. 

(8.) This is the main ground of the Lord's controven^ with us at this 
day. That the Lord has a controversy with us in this nation, is so evident, 
aa scarce any amongst us can question it. The Lord has declared it from 
heaven with a loud voice, the voice of terrible judgments, and sach as one 
way or other have reached every one amongst us. He has pleaded it so, as 
we have not only heard, but felt it. 

All will agree in this, that God is and has been contending with us; and 



410 OF CBBIBT 6KSKIMG FBUIT, [LtJKB XIII- 6. 

also, thai it is our great concernment to inquire after the gronnd of it. And 
when we descend to particulars in this inquiry, there may be some difference; 
men's apprehensions may be various, according as their interests, their 
principles, their prejudices are various ; yet must all agree in this, that no- 
thing can be pitched on with more certainty, than our nnfrnitfulness. 
Herein we cannot be mistaken, we may resolve on this, upon such grounds 
as cannot deceive us. For this we may observe all along in Scriptare, that 
unfruitfulness (the means being vouchsafed), wherever it be found, is always 
a ground of God's controversy. And the Scripture, that is the rule by 
which we must now judge and discern. And so sufficient it is for this pur- 
pose, that we have no need of a discovery by special revelation. 

If we have been barren under the means of fmitfnlness, there needs be no 
doubt to any who will be directed by the Scripture, but that the Lord coo- 
tends with us for this. And it is too apparent that we have not brought 
forth fruit worthy of the gospel ; we have been far from fimitfulness, answer- 
able to the means of grace we have eigoyed. Now if the Lord have always 
contended with a people, when he has found them barren, under the means 
sufficient to i^ake them fruitful, and this be our case, this our guilt, we 
need not be to seek why the Lord has been and is contending with us. If 
this be the cursed thing which has always troubled those with whom it wu 
found, and it be found in our tents, we may conclude this is the Achan, 
this is it which has troubled us. And indeed, whatever particular can be 
justly fixed on, as the cause of the Lord's displeasure, it is comprised in this, 
either we have not brought forth grapes, or we have brought forth wild 
grapes. So that all, in the issue, may be resolved into unfruitfulness ; and 
therefore, if you would not have the Lord to contend with us still, if yon 
would have the Lord's controversy cease, with a people that are as stubble 
before him, take away the ground of it ; bring forth more and better fruit; 
cast out this Jonah, if you would have the storm laid that threatens to 
wreck us. This will lay it, and nothing else. Take what course you will, 
if you continue unfruitful, the Lord's anger will not be turned away, but his 
hand will be stretched out still. 

(9.^ This is it which has bereaved us of all we have lost. To instance 
only m the concernments of our souls, which should be, of all other things, 
most precious to us. This is it which has restrained the liberty of ^ 
gospel, and retrenched us as to that plenty of the means of grace we might 
have enjoyed. For we find not, in all the Scripture, that ever the L^ 
straitened a people in these respects, but because they did not fruitfuUj 
improve them. It is our unfruitfulness that has cut us short, and brought 
our souls to ' a morsel of bread.' This is it which has broken our assem- 
blies, and removed our teachers into comers. This is it that has smitten 
the shepherds, and scattered the flocks, and laid the heritage of God almost 
desolate. To this we owe our breaches, our dispersions, our feais, our 
hazards. There had been no laws of any such tendency, if our unfroitlQl- 
ness had not concurred to make them ; no instruments to attempt any such 
thing, if our bairenness had not raised them. 

We should overlook other things, and cast our eye upon that which has 
set them a- work, and without which they had never moved. That which 
has disturbed us, that which has abridged us, is not so &r off as we are apt to 
look. It is in our own hearts and lives ; it is the unfruitfulness of both. We 
need look no further upon any cause or instrument, but as that may help us 
to a more severe reflection upon our barrenness. Let us never be so ui^ost 
as to accuse others ; let us blame ourselves as most blameworthy, and tun 
our anger upon that which most deserves it, our non-improvement of what 



Luke XIII. 6.] akd findiko none. 411 

we eDJojed ; and if ihe condition of others be more lamentable than onrs, 
and their hazards greater ; if any be in danger to have their souls poisoned 
or starved for want of spiritual food, or want of that which is wholesome, 
let this engage ns to bewail nnfraitfnhiess, and to fear it, and to abhor it. 
No sonls amongst ns had ever known want, or suffered by spiritual famine, 
had it not been for their barrenness under plenty ; and if we would have 
our wants supplied, our breaches repaired, and the stroke of our wound 
healed, the way is plain before us ; let us bring forth more and better fruit, 
and it will quickly be done. 

(10.) This endangers the loss of what is left us. All that is come upon 
us will not excuse ns, if we continue under this guilt : Mat. zxv. 29, [From] 
' him that hath not,' t. e^ who fruitfully improves not what he is entrusted 
with, ' shall be taken that which he hath,' though he have but a little. 
"Whatever we have lost, which our souls once enjoyed, we have something 
left. The Lord, notwithstanding all forfeitures, does still entrust us vrith a 
little ; he is trying us somewhile longer how we will improve it. We are 
now upon our good behaviour in this respect : if we improve it not to more 
fruitfulness, what can we expect but that he should take from us * even that 
which we have' ? The sun is now clouded and somewhat darkened ; but 
then it will set, though it seem noon-day. The staff of bread (that by which 
our souls live) is cracked now, but this will quite break it ; we are cut off 
from a full harvest, but this will not leave us so much as the gleanings ; our 
teachers are removed into comers, but this will pluck them thence, so that 
our eyes may not so much as see them there. The scarcity will end in a 
famine, and that famine may not only reach us, but our posterity, and 
hazard the souls of this generation, and that which is coming. Our candle- 
stick may be quite removed, and we left like those dismal places which were 
once eminent churches, but are now synagogues of Satan, or ruinous heaps. 
If this sin have done that in the green tree, what shall be done to the dry ? 
And if those ancient churches escaped not, where shall we appear ? Oh, 
there are horrid and prodigious miseries and devastations in the bowels of 
this sin. If it should but bring forth what we have feared, we may think it 
bad enough. Oh, but it may be delivered of miseries and calamities greater 
than ever entered into our hearts to fear. 

When I consider what this sin has done in the southern and eastern parts 
of the world ; how it has stripped them of gospel enjoyments ; stripped them 
naked, as in the day when they were bom, and made them as a wilderness, 
which were once like the paradise of God ; I cannot keep my heart from 
trembling at what may befall these western parts for the same sin. I know 
no way, I see no hopes we have to fare better than those who groan under 
Turkish slavery, or perish in popish darkness, if we bring not forth better 
fruit. 

Our barrenness is our danger ; we are afraid of other things, but then we 
fear, where no fear is, in comparison. We fear the malice and violence of 
those who bear ill-will to us, and grodge us what liberty is left ns ; we fear 
their counsels, designs, suggestions, practices ; but none of these can prosper 
or succeed, unless our barrenness make them prosperous : none of these 
can move us, can prejudice us, unless our tmfruitfulness arm God against 
ns. The foot of pride cannot come near us, the hand of the wicked cannot 
remove ns, if this do not open their way ; but if we continue barren, we can 
neither expect the retum of what is gone, nor the continuance of what is 
left. We shall be so far from being entrusted with more, as even that which 
we have shall be taken from us. 

Thus I have shewed you the equity of this duty. There is, there can be 



412 OF OHBIST SEEKING FRUIT, [LUDB XIU. 6. 

nothmg, more reasonable, more equal, than that yon sfaonld be firnitfdl ; yon 
will be utterly inezcnsable, self-condemned, if you are not. How heinonsly 
sinful barrenness is 1 it will involve you in the greatest guilt. How extremely 
dangerous it is ! it will expose you to all that is dreadftd. 

Let me, as a further inducement to finitfulness, touch some of the great 
and blessed advantages which attend and follow it. 

1. Hereby you glorify God. This is the best, the only way yoa have to 
give him glory, John xv. 8, Philip, i. 11. We glorify God, not by adding 
anything to his essential glory, for that is infinite, not capable of any addi- 
tion ; but dedaratively, by declaring that he is glorious, by giving a testi- 
mony to his glorious perfections, by making it appear that he is glorious. 
And there is a voice in good fruits that declares this; a light in them 
that discovers it, makes it apparent to others ; and so engages them to 
acknowledge it, and thereby to glorify Mm, ICat. v. 16. 

By bearing good fruits, and bringing them forth to God, we declare and 
acknowledge his greatness and goodness, to which his other glorions excel- 
lencies are rednc^. His greatness; for good fruits are acts of obedience to 
him, and thereby his sovereignty, dominion, and authority over as, is really 
acknowledged. His goodness too : for, by bringing forth fruit to God, and 
not ourselves, we seek him, and not ourselves ; we please him, vre serve 
him, we aim at him ; we live to him, and not to ourselves, and so shew we 
have resigned up ourselves to him as our last end ; and so declare him to 
be our chief good, and that which we count absolutely best of aU. And this 
gives God the glory that is due to him as God, as the greatest and best, 
Maximus Optimm, 

And we have no other way to glorify God but by bearing good froits. Ao 
fruit disparages him : had fruits are an afi&ont to him. There is in both a 
contempit of his greatness ; an abuse, a denial of his goodness. If you be 
unfruitftil, God has no honour by you ; you do nothing but dishonour him ; 
you deny him to be glorious, or worthy to be so acknowledged ; you live in 
opposition to that great end of God, which he aimed at in all HhaX he has 
done for yon, or for the whole creation. You do your part to leave Gtod 
without honour in the world; for from whom on earth should the Lord 
expect glory, if not from you? The inferior cieatttres will rise op in judg- 
ment against you, and condemn you ; for they all honour God, by bringing 
forth such fruits as they are capable of. You, from whom most frtdts are 
expected, are only barren, and most a dishonour to God, from whom, in aD 
reason, he might look for most glory. 

But then, bringing forth fruit bemg the way, the best way, to glorify God, 
it is your greatest perfection, your Mghest excellency. The angeb them- 
selves can do nothing better, nothing higher ; they do, it is true, glorify him 
more ; but they cannot do more than glorify him. There is nothing high^ , 
nothing more excellent than this, for it is the highest end of the great God 
himself ; you pursue the same design, which the Lord himself has been pur- 
suing, from the foundation of the world to this day, and will be for ever ; 
you act in a conformity to the great God, and in a subserviency to his chief 
end, than which there is nothing mcnre noble and excellent, nothing more 
desirable to God, or men, or angels ; you can do nothing that will man 
please God, or will more advance him, or will render you more like him. 
On this account he will glory in you, Isa. Ixi. 8. 

2. This is the way to have much of God's presence, much oommmiion 
with him. It is the presence of God that makes heaven glorions, and it is 
communion with him that is the happiness of heaven. The more fruit you 
bring forth, the more of heaven will you have upon earth ; the mora of that 



Luxe Xni. 6.] and finoino none. 418 

preaenoe and eommoiikni which makes heaven a place of glory and happi- 
ness. The Lord will he mnch with those in whom he delights and takes 
pleasure ; and he takes pleasore in those who hear good fhiit, for that is 
pleasant to him ; he calls it * pleasant froit/ Cant. iy. 18 ; hereupon the 
sponse sues lor Christ's presence, ver. 16. And he needs not much entreaty 
where there are sneh attractiTes : he comes immediately, chap. ▼. 1. Christ 
comes, and entertains himself with this froit, which is so pLeasant to him, 
as he expresses it hy what is most delicious to us. 

We cannot entertain Christ with anything so acceptable to him as the 
fruits of the Spirit, and he will not be a stranger where his welcome and 
entertainment so pleases him* If yonr souls be as gardens, as orchards 
replenished with pleasant fruit, Christ himself will frequently be with you, 
he will delight to walk there. It is Uie way to have your daily course a 
walking with God. None can expect such clear discoveries of Christ, such 
gracious visits, such blessed interviews, so constant intercourse with him, as 
those that are fruitful. If you have little of Christ's presence, if he be sel- 
dom with you, if you have cause to complain of distance and strangeness, 
examine whether he find not little in you that he likes, little good fruit. He 
is not wont to deal so with those whose fruits please him, Isa. Ixiv. 5, 
' wori^eth righteousness ; ' L0, who brings forth the fruits g£ righteousness. 
If you would have the Lord to meet you in yonr worldly affairs, so that you 
may converse with God while you are conversing with men, if this be desir- 
able to yon, see that yon be then working righteousness. If you would have 
the Lord meet you in his ordinances, make fruitfulness yonr end and design 
in the use of them, then will your assemblies be, as the tabernacle is called. 
Lev. i. 1, ' a place of meeting ; ' not of meeting (me another, but of meeting 
with God. There will you see his face, and hear his voice, and spy his 
goings, and feel his wosllngs, and taste the refreshments which attend his 
presence, and flow from communion with him. 

8. This is the way to have more of the means of grace, to have them in 
more plenty, power, liberty : Mat. xiii. 12, * To him that hath,' i. €. who 
fruitfully improves what he hath. If he have httle, he shall have mcHre ; if 
he have much, he shall have abundance. This we are further assured of by 
the Lord's proceeding with those who faithfully improved their talents, Mat. 
zzv. 21-28. Would yon have more advantages for your souls than former 
unfruitfubiess has lefl you ? Would you have the gospel and ordinancea 
without restraint ? Would you have his worship in public without sinful 
or suspected mixtures ? Would you be brought out of corners, set in a 
large place, to praise the Lord in ^e great congregation ? Would you have 
your lights no longer under a bushel, but set upon their candlesticks, and 
made burning and shiniqg lights indeed ? Do ye long, mourn, pray for this, 
that the goe^ might have a free passage, that it may run and be glwified, 
none might obbtruct or obscure it ? Why, here is a plain and open way for 
the procuring of all this : be faithful in the little you now have, miJce a 
more fruitficd improvement of it, and the Lord, in due time, will entrust you 
with more. 

This is the way to have more means for your soul's improvement, and 
more o£ those heavenly influences which are neeessaiy to make them effectual. 
Isa. xxvii. 2, 8, * Bed wine' was the best, the most generous wine that conn- 
try afforded. The vineyard which prodaced . this, which brought forth the 
best fruit, the Lord undertakes to water it every moment, £ndeavour to 
bring forth better fruit, satisfy yourselves with no other than the best, and 
the Lord will take special care of you ; he himself will water you, and do it 



414 OF CHRIST SBBKINO ISUIT, [LUKB XTU. 6. 

every moment. Yoa shall neTsr want any assistanee, any refreshmmit, 
whidi may make your sonls grow and flourish. 

4. This will be yonr safety, whatever your dangers be ; your seeority 
against all attempts, whether subtle or violent. Whoever threaten or design 
upon you, whoever would bereave jou of what is precious to you, this is the 
way to defeat all their attempts, to turn all their counsels into foolishness. 
Take this course, and it will confute all your own fears, and establish ycm 
when all things totter and shake about you. The * vineyard of red wine/ 
that which brings forth good fruit, the Lord undertakes for its security, Isa. 
zzvii. 2, 8. If they prevail, it must be against God; for he it is that keeps 
it. If ihey find it without defence, it must be some time that can neitiier 
be referred to night nor day ; for by night or day none shall hurt it, eveiy 
moment of both the Lord himself will keep it They may attempt, but at 
their peril, as ver. 4 ; it will be with no other snceess than if briars and 
thorns should make an attempt upon a consuming fire. Those that will be 
like pricking briars and thorns to the people under Gk>d's protection, instead 
of burning tiiem, shall bum themselves ; for the Lord will keep and secure 
those that are froitfal as with a * wall of firto,' that whidi will not only £snee 
them, but destroy their opposers, Zech. ii. 5. 

When the Lord has ' pnrged his people,' Isa. iv. 4, and made them froit- 
ful, so that their fruit shall be excellent, ver. 2, and every one in Jemsakm 
shall be called holy, ver. 8, then does the Lord undertake to seenre them 
and their assemblies, so that they might meet together for the worship of 
God without fear of danger or disturbance, ver. 6. The Lord himself will 
be unto them, both at home and in the places where they meet to serve him, 
what the pillar of fire and cloud was to the Israelites in their way to Canaan, 
both their conduct and a wonderful protection. As that interposed betwixt 
them and the Egyptians, Exod. xiv. 19, 20, 24, so will the Lord interpose 
betwixt his people and those that endanger them, and will as effectually 
secure them and their sonl-conoemments as if that miraculous pillar were 
again commanded to attend them; and upon all their gloiy there shall be a 
defence. He will cover them when assembled for his service as that cloud 
covered the tabernacle when it was within filled with his ^ory, Exod. 
xl. 84, &e. Neither heat when it is &ir, nor storm when it rains, shiH 
annoy them. You see the way to be secured from the dangers of every 
season ; the way to have what you think in danger, and for which yoor 
hearts sometimes tremble, kept safe and secret, as though you were ove^ 
shadowed by the Almighty; the way to be kept from disturfoaneey and 
fear of it. 

5. Thus you may preserve others also, and save them firom rain, who an 
in great danger of it. A whole tree may be spared for some finitln] branches 
when it is very near cutting down, Isa. Ixv. 8. As a man offended with a 
vine that is not fruitful, according to what he expects, gives order to have it 
stubbed up, yet before the order is executed, spying some grapes or clusters 
on it which may afford good wine, is moved thereby to spare the whole tree; 
so may the Lord, when he is ready to execute judgment, forbear a multitude 
for his servants' sake, for some few amongst them who are fruitful. When 
a family, a town, a country, is too generally barren, and the Lord thereby 
provoked to cut it down by some destroying judgment, yet if he find some 
branches (though not comparable in number to the whole) replenished with 
such fruits as he delights in, the whole may fare better for those few, and 
be spared for their sakes. 

The holy seed, those that bring forth the fruits of holiness, may be the 
support of a place when it is falling into ruins, aooording to that» Isa. vi. 18. 



JjVsi Xin. 6.] AND FINDIKO NONE. 415 

The Lord would proceed in a way tendiog to the utter desolation of city and 
cooniry, ver. 11, 12, yet there being a remnant, a small part of them, like a 
tenth, which were a holy seed, holy in heart and life, these shonld be each 
a secnrity to those who had escaped, as trees are planted on the sides of a 
bank, which keep it from mouldering away. The holy seed, those few which 
were fruitful in holiness, should be the substance, t. e, the support of the 
rest, so that all should not run to ruin. You see this is the way, not only 
to be safe yourselves in a day of judgment and common calamity, but to 
preserve others from perishing, whose barrenness is bringing swift destruc- 
tion upon them ; you may hereby secure your families, though there be too 
many fruitless branches therein ; you may preserve the places where you 
live, though under the sentence of excision, and in great danger to be cut 
down ; you may be common saviours, so far as this title is communicable to 
men; yea, who knows but if the people of God would improve the means of 
grace, and the prunings by judgments and afflictions, to more fruittulness, 
ihiB land, under the curse of barrenness, and in danger to be cut down by 
desolating judgments, and whose cursed fruits provoke the Lord to make its 
plagues wonderful, might yet be spared and preserved from utter desolation, 
jea, and entrusted further with more means of improvement. The tree is 
not quite dead while there is fruit seen in any of the branches ; and if after 
the danger of cutting down more fruit appear, there would be hopes that by 
some more improvements it might be made yet more fruitful ; and so more 
encouragement, not only to give it time, but to bestow more cost and labour 
on it. So it is amongst men, and the Lord declares himself willing to pro- 
ceed accordingly. If the old branches did but bring forth more and better 
fruit, and there were some hopes of new buds also, the condition of this 
people, though extreme dangerous, would not be utterly desperate. You see 
upon what the hopes of it depend. Oh, do not bhist them ! Bring not all 
into a hopeless state by continuing fruitless. 

6. This is the most safe and certain way to get assurance. Good fruits 
will be an evidence that you are in a good state, that you are engraffed into 
Christ, John xv. 15. If you be fruitful, it will signify that Christ abideth in 
you, and you in him. Bom. vi. 22. Those who bring forth the fruits of 
holiness may conclude that they are the servants of God, and that they shall 
receive the reward of faithful servants, everlasting life : Mat. vii. 16-18, 
we may conclude what the tree is by the fruit it bears ; we may conclude 
this probably of others, but more certainly of ourselves ; we may see what 
others act, and are obliged in charity to think it good when it seems so ; 
but we cannot discern from what principle, or for what ends they act, 
and 80 cannot be sure that what seems good in others is really so, 1 Cor. 
ii. 11. But we may discern our own principles and ends, and so may 
pass a judgment upon our own acts with more certainty, and consequently 
upon our state. 

If we bring forth good fruits, this wiU be a surer evidence to us that our 
spiritual condition is good ; and the better our fruit is, t. e, the more free 
from carnal, worldly, or selfish mixtures, the clearer will our evidence be ; 
the character wherein it is writ will not be so blotted and blurred ; we shall 
not be so puzzled to read it, and to discern the sense and signification of 
it. And ^e more our fruit is, the fuller will our evidence be ; the charac- 
ters will be larger, and more legible ; we may discern them better, even in 
an hour of temptation, when others, who have them writ in a smaller hand, 
will be at a loss. 

Fruits of the Spirit will be an argument to prove the Spirit is in us ; and 
frnitB of holiness will signify that we are sanctified ; and fruits of righteous- 



410 or 0HBI8T BSBKiHa Fsurr, [Luke XTTf, 6. 

ness that we are in the state of the righteoiu. Bat the better, tbe mora 
these fraite are, the better, the firmer gronncU of assurance will they be to 
us. A folaess of firait will beget a plerophory, a folness of assHnnce. Tbe 
richer we are in the froits of holiness and good works, the more riohea of 
assoranoe may we expect. 

Those that complain for want of assurance, and are afflicted with feam and 
donbts as to their spiritnal state, can take no more e&otoal coarse far their 
relief than by bringing forth more and better froit The leea firnit, the leas 
and dimmer light yon will have for the discovery of a saving state; more and 
better fmit will be as the setting np of greater and clearer lights for the dis- 
cerning of it. 

Whether assurance is ordinarily had, by the immediate testimony of the 
Spirit, is a question with some* Bat this is onqaestionable, the Spirit neTcr 
testifies the state is good, bat where there are good firaits. So thai where 
they are not, it is a foolish and vain presumption to expect any such teatimonj 
of the Spirit. And to believe we have such a testimony, without saoh firoitB, 
is to delude oarselves, and belie the Spirit of God. 

And this is unquestionable, that the Spirit helps us to discern the mnoerity 
and goodness of the fruit we bear, 1 Cor. ii. 12 ; and so testifying to our 
spirits that the fruits we bring forth are good, and such as are proper and 
peculiar to the children of Ghod. Hereby ' the Spirit itself beareth witndss 
with our spirits, that we are the children of God,' Bom. viii. 16. 

So that if assurance be by the immediate testimony of the Spirit, it never 
testifies a good condition where good fruits are nok If it be by the imme- 
diate testimony of the Spirit, good fruits are the fnsdium by which it help«us 
to conclude it. Therefore no assurance can be had, no testimony of the 
Spirit will be given of a saving state, where there are not good froits. All 
persuasions of a good condition, without good fruit, are but vain, graondleH 
presumptions ; all hopes of heaven are but dangerous delusions. These will 
be grounds of hope, and nothing without them ; and the more, the better 
they are, the firmer and clearer will the grounds of your hopes be, and the 
more will they advaooe towards confidence and foU assurance. 

7. This is the way to comfort, when it is most needful, and when it will 
be most comfortable. In reproaches, temptations, s^ictions, yea, in death, 
and at judgment, when the vain comforts of fruitless souls will vamsh, 
and end in remorse and terrors, and be as the giving up of the ghost, 
Job xi. 20. 

In reproaches. When men speak against you as evil-doers, and your 
conscience bears you witness that your lives have been and ai« full of good 
fruits, either you may convince them that they wrong you and their own 
souls, and have the comfort of bringing them to glorify God by an acknow- 
ledgment thereof, 1 Peter ii. 12. Or if they be hardened in their pr^ndioe, 
and resolute not to be convinced by any evidence sufficient for that purpose, 
you may appeal to God, and comfort yourselves with that blessedneaa which 
Christ makes the portion of those who have all manner of evil spoken against 
them falsely. Mat. v. 11. And reproach wUl not leave any sueh ating in 
your conscience, as in theirs who are conscious that their nnfruitfuhiesB, and 
not walkmg worthy of the gospel, has opened the mouth of reproaoheiB. 

In temptation. Satan will not so easily fix any fiery dart on yon as on 
othere, if you have been fruitful indeed ; you have a better shield to secure 
you from the wounding impressions of them. You will have more to ooniute 
iour iiL^'^^^^ wherewith he would disturb yon, and caU in question 
^ li wS^fi^^bJ'? ^^' more to aUege for yourselves, and thiU which 
wm DC narder for him to answer or gainsay; yon may r«pel him with mors 



LtJXX Xni. 6.] AND FDfDINO NONS. 417 

confidence, and more advantage when there is little or nothing in yonr con- 
science to take part with him. 

In afflictions. It is a great comfort to know that we are not afflicted for 
onr harrenness ; and who can know that bat those that are fraitfol ? Good 
fraits yield the most sweetness in pressores, and snch as are able to sweeten 
the bitterest afflictions, and to cause the bitterness of them to pass away : 
Heb. zii. 11, the 'fruits of righteousness' are 'peaceable,' because they 
bring peace and joy, instead of that grief which the chastenings are accom- 
panied with. This turns the storm and tempest wherewith an afflicted soul 
is tossed, disturbed, discomposed, iuto a sweet calm and serenity. This 
brings that ' peace of God, which' not only surpasses all that is afflictive, 
and is sufficient to drown the sense thereof, but < passes all understanding, 
and keeps the heart and mind' in a quiet, composed, comfortable posture, 
when all is stormy and ruffled round about. The apostle had experience of 
it, when, having given an account of his great troubles and hazards, 2 Cor. 
i. S-10, he adds, ver. 12, he could rejoice, notwithstanding these troubles 
that threatened him with present death, when his conscience bore him 
witness, that his conversation had abounded with good fruit (that which was 
Bincerely good) in the world, and towards those to whom he was more par- 
ticularly reUted. 

And at death, when there is most need of comfort, and when all outward 
enjoyments will give out, and prove miserable comforters, what joy will it 
be to reflect upon the days of lives past as fruitful seasons, which have 
brought forth fruits pleasant to God, and advantageous to the world ; to 
look upon our time, parts, anck enjoyments as employed for Christ, in ways 
of frnitfulness and serviceableness to God and men ; to have the testimony 
from our consciences, that it has been the design and business of our Uves 
to live to God, and bring forth fruit to him, and not to ourselves ; to please 
him, and not to gratify our own, or the humours of others; to advance him, 
though it laid us under reproach; to lay out what we had for him, though we 
and ours have suffered by it ; to be able to say, as he, Acts zxiii. 1, and 
xxiv. 16. But their life will look upon them with as pale, and ghastly, and 
frightful face, as death itself, who can spy little in their days past but cyphers, 
and must reflect on them as unfruitfril, unserviceable, insiguificant days : 
days rather consumed than lived and fruitfully employed; days spent in the 
pursuit of the world, for the profits or pleasures of it, or the external advan- 
tages of themselves or their posterity ; days wasted in the service of their 
lasts, or the service of their great idol mammon, or in the service of them- 
selves ; melted away either in idleness, or in that which God had not made 
their works ; days so consumed, not improved for God in ways of frnitful- 
ness. Yfhen death is approaching, what comfort can there be in such review ! 
This is the way to make the day of death a day of blackness and thick dark- 
ness indeed. Oh, if you would have comfort in death, lay up a good founda- 
tion for the time to come ; abound in the acts of holiness, and the fruits of 
righteousness : that is the way to do it, if you will believe the apostle, 
1 Tim. vi. 18, 19. 

And then at judgment, if you, in the sense of the worthlessness of what 
frnits you have brought forth, should not venture to fetch any comfort from 
thence, Christ himself will bring it you, and thence derive it, as he has 
plainly declared beforehand, Mat. xxv. 84-86. Good fruits are not the 
cause of the reward; they do not deserve it, they did not purchase it; that is 
the honour of Christ, of Christ alone. But he alleges Uiem as the reason 
of this comfortable sentence. And Christ himself wiU be no ground of com- 

voL. n. D d 



418 OF GBBTBT BBSXIKO FBUIT, [LUXB XHL 6. 

fort to yoa without th^se There is no true comfort, either in life, or in 
death, or at judgment, without good fruits ; and the more, the belter they 
are, the greater, the sweeter comforts both now and then, both here and 
hereafter. 

6. This is your beauty, your ornament, your glory, in the si^t of God 
and men. What is the exoelleooy of a firnit-tree but fruitfulneaa ? What 
leaves soever it have, what Uossoms soever it shew, yet if in the sesaon it 
bear no fruit, all its flourishes are blasted, and he that owns it will maike no 
account of it. The excellency of the trees of righteousness, the planted of 
the Lord, is to abound in the fruits of righteousness ; and as these axe a gkay 
to God, of which before, so they are an honour to the gospel, an <»iianie&i 
to your profession, that which renders it lovely aud beautiM in the eyes oC 
all men, and a special glory to the fruitful themselves. God himself does 
seem to glory in such, Isa. ki. 8. Those of the same profession may gbiy 
in them, and those tiiat hate and malign them will ei^er be ocmvineed, or 
silenced, or condemned, in the judgment and conscience of the world, hi 
condemning them. * There is one glory of the sun, another of the moon, 
another glory of the stars, one star differing from another star in glory;' for 
all the difference in degrees, all are glorious, for all are luminaries. And 
such is the glory of the frui^nl, they are all luminaries, though some greater 
and some less. By holding forth the word of life in a conversation foil of 
the fruits thereof, they shine as lights in the world, Philip, ii. 15, 16, Pkov. 
iv. 18. * The path of the just,' of him that bears fruits of righteonaness, 
* is as the shining light,' and the more fruits he bears, the more and mon 
does he shine. Clouds of reproaches are hereby scattered ; each a light 
will break through them, it cannot be hid ; the splendour of it will be 
apparent and conspicuous to the world, in despite of malice and detractioD, 
Mat. V. 16. There is a light in good fruits, which attracts the eyes of the 
world to it, and stays not Ihere, but reflect^ glory upon the Most High. 

9. Christ will own the fruitful here and hereafter, John xv. 8 ; so ahall je 
declare yourselves to be ' my disciples indeed, if ye bring forth much fruit' 
Upon this account Christ -will own you for his disciples, as thoee that have 
so learned Christ as he would have them, as those that have * heard him 
and been taught by him, as the truth is in Jesus,' £ph. iv. 16, Ae. ; as 
those that imitate him, as disciples should their master ; as those that lot- 
low him, and tread in his steps, and would be oonfMmed to that grett 
pattern. When they make it their business in the world to do good, as he 
' went about doing good,' Acts x. 88; when they strive to * be holy, as he 
was holy, in all manner of conversation,' 1 Peter i. 14, 16 ; when it is their 
design to 'fulfil all righteousness,' and their ^ meat and drink [b] to do his 
will' : he will not be ashamed to own such for his disciples* But hanen 
professors he will be ashamed of, as being a real shame and reproach to him ; 
and he will declare it, he will disown them, and thrust them from him, as 
we do that which is shameful to us. Mat. viL 2(K>28. The meet speeioos 
profession, the fairest pretences, the most splendid performances, soeh as 
prophesying, and casting out devils, and working miracles in the name of 
Christ, without real fruits in universal obedience, will be no plea that Christ 
will regard. Whatever they profess, whatever they do, though what ther 
have done amount to wonderful works, if they have not done the will of the 
Father in briuging forth good fruits, Christ will disown them ; they must 
depart from him, as those he is ashamed of, pretenders, not tme <iiiirip^ffr 

But the fruitful he will own, as here, so in the last dayt <^d ezpreases it 
in terms so trauscendently affectionate and comfortable as will leave no sense 
of any trouble, loss, hazard, or suffering that they have met with in the 



LUKB XTTT. 6.] AND FINDIKO NONZ. 419 

way of fraiifalneBS, Mat. zxt. 84. Compare this peerless sentence with the 
dreadftd doom of the nnfraitful, ver. 41. The fraiifcd must ' eome,' the 
barren ' depart ;' those prononnoed * blessed/ these * accnrsed ;* those oalled 
to a ' kingdom,' these sent into * everlasting fire ;' those to inherit and reign 
with the Father and Christ lor ever, these to remain with the devil and lus 
angels. Oh, what words ean be invented by men or angels apt to make so 
deep an impression upon the mind and heart of man as these words of Christ f 
If yon have any sense, any regard or belief of Christ when he speaks words, 
each of which have the joys or terrors of an eternal state in them, there 
needs no more be said to engage yon to fmitfolness, or to render barrenness 
dreadful to yon. I will only add this, 

10. Good frnits, good seed ; whatever yon do or suffer for God, yon sow» 
and shall assuredly rea^p what yon sow with abundant advantage. This is 
frequently expressed in Scripture, Hosea z. 12. The saddest act of seed- 
time has assuranee of a joyful harvest, Ps. czzvi. 5. And the harvest shall 
not fail to answer the seed, 2 Cor. ix. 6, and Gkd. vi. 7--9. And he makes 
use of this as a motive to frnitfulness, ver. 10. It is seed that cannot pos* 
sibly miscarry ; it is under the Lord's husbandry : not the least grain of it 
shall be lost, no, not that which seems to be quite ^own away, Eocles. xi. 1, 
That which seems as utterly cast away, as what seed is thrown into the 
water, shall return with plentiful increase. It is the Lord that looks after 
it ; he is engaged to take care that it grow, and it is he that gives the increase. 
It depends not upon the temper of the soil, nor the seasonahleness of ayear, 
nor the heavenly influence, which may occasion a miscarriage in other hus- 
bandmen's seed after all care and pains. Your expectation will not be frus- 
trated ; yea, it will spring up beyond, above all you can expect or imagine, 
when your expectation is most enlarged, and your apprehensions raised to 
the highest. It will bring forth not only thirty or sixty fold, but what Israel's 
seed produced, an hundrodfold. Gen. xxvi. 12. You have the best assur* 
ance for it that heaven can give, the word of Christ, Mat. xix. 29, * an hun- 
dred fold here in this life ' (as it is expressed by the other evangelist, Mark 
X, 29, 80), the largest increase that any seed ever yields on earth ; but here* 
after it wUl produce so many hundred, so many thousand fold, as is past all 
account ; it will nonplus all art, all artists to cast it up, for ' eye hath not 
seen,' &c. 

It is expressed in a gross sum, ' life everlasting.* But how much that 
comprises no man nor angel can understand ; so much joy, glory, happmess^ 
as passes all understanding. 

Oh, if a husbandman were ascertained of this, that how much soever be 
sowed, it would all yield him at last an hundredfold, he would sow all the 
ground he had, and labour to get more, and spare no pains, no cost ; the 
hope of so rich a crop would let him think nothing too much. Oh, if we 
did believe God, and what he so clearly expresses, that all good fruit is seed, 
and that it will yield so much, * the increase of God,' an exceeding great 
increase, we should think it our concernment not to sow sparingly, we should 
think we were highly iiyurious to ourselves not to * abound more and more 
in all fimitfulness.* 

And thus, if you will be moved by reason or equity, by fear or hope, I 
have offered something that may put you upon motion toward more fruit- 
fulness. If this have made any impression on you, it will be seasonable to 
give you some directions for the promoting of your fruitfulness, and to dis- 
cover what it is that keeps many so barren, notwithstanding all the means 
of improvement they enjoy. And to begin with this latter ; — 

1. Unmortifiedness is one main impediment of fruitfidness. The lest 



420 OF CHRIST 8BBKINO FRX7IT, [LUKZ XIII. 6. 

mortified we are, the less firoit we shall bear ; and that littie will be the worse 
for it, it will neither soffer it to be mnch nor good. And so we may obserre 
that the method wherein the Holy Ghost in Scripture leads ns to frnitliilDess 
is answerable : there we are directed, first, to ' pnt off the old man, with its 
deeeitfol lusts/ and then the new man will act in holiness and righteousness, 
bringing forth the firuits of both. So the apostle Paul, Eph. iv. 22-24. 
And the same apostle first describes ' the works of the flesh,' and will have 
them destroyed, and then proceeds to the * firuits of the Spirit,' insinuating 
.that these cannot grow unless the other be first rooted out. Gal. y. 19, 20, Ac 

Unmortified lusts and affections render all the means of fimitfnlness b- 
effectual. The word, which is the seed that produces good fruit, cannot 
take root, cannot be firuitful, till these be stubbed up, and therefore the 
Spirit of God leads us first to this, James i. 21, 22. You wiU be beann 
only, and not doers of the word ; the word will not be an engrafted word, 
bringing forth saving fruit, unless these be laid aside. So, 1 Peter ii. 12, 
if those evils be not mortified, thrown away with indignation, purged out as 
bad humours, that both take away the stomach and hinder digestion, and 
turn what is received into the same noxious quality, you will not grow stzoog 
nor fruitful by the word ; it will not be Xfyo; xa^npo^lffuvog^ Col. i. 6, a 
' fruitful word.' So, Jer. iv. 8, 4, rid your hearts of inordinate loaitB and 
affections, or else nothing will thrive or grow that can be accounted good 
fruit ; all means of improvement will be as seed cast upon ground whidi is 
overgrown with thorns and weeds, it will come to little or nothing. Carnal, 
selfish, worldly lusts, while they are tolerated or not subdued, they are as 
weeds or vermin to Ihe seed or to the fruit; they hinder it firom being either 
much or good ; either they hinder it from springing up, as brambles or thonis 
do ; when these grow thick, the crop will be thm ; or they spoil or destroy it 
after it appears. Either as locusts or caterpillars, they destroy it in the 
blossom ; or as worms and other vermin, they eat into it and corrupt it whan it 
should come to maturity. 

Begin with the work of mortification if you would be firuitful ; make use of 
all means afforded you for this purpose ; be diligent and unwearied in the use 
of them. Improve judgments and afflictions for this purpose, as I have lateh 
directed you. There is no expectation your fruit should be much or good, un- 
less you pluck up these weeds and brambles which pester your hearts and 
lives, and leave little or no room for good fruit ; unless you destroy these ver- 
min which devour the seed, so that little comes up, or corrupt the fruit when it 
is come up, so that it is become good for little or nothing. Unmortified lusts 
will let little take root or grow, and afterwards they corrupt or rot that little, 
hinder it from being pleasant fruit to God, as that is not pleasant to joa 
which is rotted or worm-eaten. 

An unmortified Christian cannot be firuitful ; his lusts take np mnch of the 
ground where good fruit should grow ; his time, his parts, his enjoyments, 
yea, his soul, is otherwise employed than to bring forth good fruits, so ftf 
as it is under the power and command of these lasts ; and that little which 
he bears is full of vermin, the tolerated corruption (^ his heart eorrapts and 
spoils it. It cannot be so much nor so^good as in those who have 'enicified 
the flesh with the affections and lusts.' "^ 

2. Worldliness. That is a principal impediment to froitfulness. Canfiil- 
ness either to get or keep much of the world, eagerness either after the pkntr 
or the pleasures of this life, is assigned by Chnst himself as the main cause 
of nnfruitfalness: Mat. xiii. 20-22, *Tbe cares of the world, and deodtful* 
ness of riches,' cvfMniyti rov Uyw, do as it were take it by the throat and 
strangle it ; or as thorns and brambles, with rank roots, suck away the UX- 



LUKB Xni. 6.] AND FIMDIMa NONB. 421 

ness of the earih which should nourish the corn, and so destroys it. Thus 
does the world engross the strength and vigour of the soul, which should he 
put forth in good fruits, and converts it to its own use ; it stifles good 
motions, inclinations, affections, resolutions raised hy the word, and never 
suffers them to come to maturity. The other evangelist is more particalar 
in the account he gives of the world's mischievousness this way, Luke viii. 
14. Here are three engines, hy which the world does this mischief in 
worldly hearts : The cares of the world ; when men are too careful, too husy 
ahout it. The riches ; when they too highly value them, and too much 
affect them, and too forwardly pursue them ; when the deceitfulness of riches 
seduces them to a high opinion of riches, a great affection to them, an eager 
following after them; when they helieve what they deceitfully promise, and 
expect great advantage and great pleasure in outward ahundance. The plea- 
sures of this life ; when they please themselves too much in the getting or en- 
joying much of the things of tiiis life. This chokes the word, makes the hest 
means of improvement ineffectual; all. good conceptions hereby prove abor- 
tive. Whatsoever the word does towards fruitfulness, the world undoes it. 
Even when the soul is big with good motions begotten by the word, the 
world makes it miscarry ; l^ey become like the untimely birth of a woman, 
that never sees the sun, Ps. Iviii. 8 ; such do not riXifffo^. When the 
heart of the ground is eaten out, and the moisture and fatness of it sucked 
away by thorns and brambles, sow what you will in it, you will find it barren. 
When the world takes up the thoughts, the heart, the affections, the time, the 
strength, the endeavours which is necessary for the producing and nourishing 
of good fruit, what can be expected, even under the best means for improve- 
ment, but barrenness ? Indeed, if the design in seeking riches were to be 
' rich in good works,* and they were accordingly so employed, the world 
might be helpful to us. But it is a rare thing to have it so sought, and so 
ased, for God, and not for ourselves and relatives only or principally. And 
while this is so rare, worldliness, so much branded in Scripture, is common, 
and barrenness general. A worldly spirit, whatever it profess or pretend, 
what zeal soever it shew in some little things, is and will be unfruitful. 
' You cannot serve God and Mammon :* you cannot bring forth firuit to God, 
and fruit to the world. What the world will spare for God, will neither be 
much nor very good. There is little time for it, there is little heart for it ; 
the world takes it up. God must have none but the world^s leavings, some 
crumbs that fall from its table ; this will not amount to much. Nor can it 
be very good ; it will have a tang of the world, an earthish taste ; it will 
saYOur of the temper from whence it proceeds, and have some worldly mix- 
tares that will taint it. And though others, or yourselves, do not discern it, 
the Lord can and wiU ; and less like it, the more it tastes of a worldly spirit. 
If ever you would be fruitful indeed, get the world crucified, get it laid 
low in your thoughts, get it cast out of your hearts. Demean yourselves 
towards it, in your daily course, as a weaned child. Get your hearts, which 
have been set upon the world, set upon your work, that which the Lord has 
sent you to do. Let it not engross your time, which is necessaiy for your 
souls, for your fiunilies, or for others whom you ought to improve and help 
on towards firuitfhbess ; that time which is necessary for prayer, for examin- 
ing your spiritual state, for meditation, and working the word which you hear 
or read upon your hearts. 

You must be more indifferent towards the world, if you would be 'zealous 
of good works,* of good fruits ; as Christ's peculiar people should be, those 
'wliom he has purchased and redeemed from the earth ; and you will not be 
fruitful unless there be some zeal and fervour for more and better fruits. 



422 OF 0HBI8T SBSsmo FBmr, [Lukb XCQ. 6. 

8. PrivateneBB of spirit. Yfhen a person is oonfined to himself, himsetf 
single or multiplied, he and his relatives, thinks himself little concerned to 
look farther ; shnts np himself, in a mannor, wholly in the narrow circle of 
his own concernments or that of his hioalj and relations ; seldcttn draws 
any lines beyond it, rarely acts iturther ; or what he does of larger extent, is 
little and extraordinaiy : such a one cannot bring forth mnch froit, for the 
sphere of frnitfalness is very large, and reaches &r beyond onrselves and 
oars ; and the Lord expects we shonld walk and act to the fall extent and 
latitude of it, or else he has little froit of as. Seyeral graces which respect 
others will be unexercised, several talents will be hid and boried. Such as 
would be advantageous to others at a greater distance will not be employed, 
the improvement of which the Lord calls lor. Much of that we are entniked 
with, and must give an account of, will lie waste, which would yield froit 
desirable to Ood and men. And so far we shall be accounted barren, as we 
do not bear fruit where we might and ought, by the employment of our 
graces, gifts, accomplishments, estates, and outward enjoyments. He that 
brings but forth fhiit to himself, how much soever it be for bulk and 
quantity, is barren, and no better Uian an empty tree in the Lord's aeeoont, 
Hosea x. 1. He that will be fruitful indeed, must have fruits reaching is 
£Bur as the apostle will have them extended. Gal. vi. 10. The hous^old of 
frdth is far larger than our own household and relations ; bat the tdl be 
mentions is &r laiger than the household of £uth. Now, he that would 
bring forth fruits worthy of the gospel, such as it requires, must extend 
them beyond himself and relatives, to ^e household of faith ; and farther 
much than that also (though that be of large extent), even to all. He must 
do good to all, to some more especially, but to all in some measure. With- 
out any limitation, but that of opportunity ; nothing but want of this will 
excuse our neglect of any of these all from barrenness. Get publie spirits, 
get larger souls ; privateness and littleness of spirit, narrow and contracted 
souls shrunk np into themselves, seldom moving, like the snail, oot of its 
own shell, will leave you under the guilt of mnch barrenness. A aelfisk 
person will be an unfruitfrd tree, though planted in the Lord's vineyard. 

4. Indulgence to carnal ease and slothfulness. The calling of the husband- 
man is laborious; he that will improve his land in fruitfulness, especially if 
it be naturally barren, must be no sluggard. We must ' give all diligence' 
if we would not be ' Imrren and unfruitiul in the knowledge,' &c., 2 Peter L; 
otherwise heart and life will be overrun with weeds instead of good fruit, 
Prov. xxiv. 80-82. It is ' the diligent hand that makes rich,' Prov. x. 4. 
Men are easily convinced that they must be diligent in their particular call- 
ings if they will thrive ; but either they think it no duty to be rieh unto 
God, rich in good fruits, or else they think there needs not sueh diligence 
for this ; both which are pernicious delusions. ' The men of this world are 
wiser in their generation tiian' those who pro£BSS themselves to be * childRn 
of light ;' they rise early, &c., to improve their estates, whereas these use 
little or no diligence to improve the means of grace for fruitfulness. Whera 
is that diligence which the Scripture calls for, under the notions of striving, 
running, wrestling ? phrases which import the putting forth of aU our strength, 
and continuance therein. 

6. Mistaking that for good fruit which is not so. Now, because it is 
necessary, and very useful for all sorts to have this mistake mora fully dis- 
covered, I shall be a little more large and particular herein, and endeavour 
to shew how many ways we are apt to be mistaken about the goodness of 
our fruits ; and to be satisfied with that as good which is not so in the 
account of God. 



liUKS Xni. 6.] AND FINDINa NONE. 428 

(1.) Some take that to be good, which is indeed bad frnit ; and to be 
pleasing to God, when, indeed, it is a provocation to him ; think they do 
him service, when they are serving themselves, gratifying their own corrap- 
tion, and sacrificing to their own lusts. Christ tells his disciples of some 
who would think they did God service when they were persecuting his faith- 
fuUest servants, John zvi. 2 ; and this was the firn\t of error and ignorance, 
▼er. 8. Through such ignorance and eiror, persons and things may be so 
disguised and misrepresented, as that may be taken for a crime which is a 
duty, and that for heresy which is a necessary truth ; and those for flagi* 
tious persons who are not only innocent, not guilty, bat eminently holy ; 
and so these may be persecuted with a heat, which is taken for holy or 
heroical zeal, when it is devilish enmity against God, his truths, servants, 
and ways. And herewith may they be transported, who are in the com* 
mon account the most knowing and the most holy ; for such were the 
scribes and pharisees in Chzist's time, such was their esteem amongst the 
vulgar. They persecuted the apostles, yea, Christ himself, to the death, 
and thought ^ey did therein good service to God ; and it passed for good 
fruit, when it was the poison of asps and the cruel venom of dragons. 
Herein they are followed by the papists, and by those who disclaim this 
name, but walk in their steps ; who, out of a zeal to a church which their own 
interest has framed, and against schism, contempt, and disobedience, which 
have as little ground as their other chimera, are all in thunder and lightning. 
And someof their judgments and consciences maybe so deluded and infatuated, 
as to think it good service to God, and good fruit in the church, to ruin those 
who conform not to them ; and having no hopes of fire from heaven, to gra* 
tify their blind, selfish zeal, make wildfire of their own to do it. Yea, those 
who are neither papists nor formalists, being under the power of error or 
ignorance, in particulars which they suspect not, are in the like danger. 
To censure those things as sins, which are innocent ; and to make conscience 
of those as duties, which are crimes forbidden, or at least things not com- 
manded ; and to embrace those as lovely truths, which are foul mistakes : 
and the more zealously they act in reference to such things, the better fruit 
they may think it ; whereas, quite contrary, the more it acts, and the higher 
it rises, it is still worse and worse. You have lamentable instances hereof, 
both ccmceming a mistaken church and a mistaken kingdom, and also in other 
less observed particulars, which I cannot insist on. 

So you may see the zeal of some run out against the opinions and prac- 
tices of others, under pretence they are dangerous and of bad consequence, 
when the bottom of all is envy or revenge speciously dignified ; and the 
design is, the disparaging or depressing of those who are thought to out- 
shine them. lU-will to those whom they afiect not, is the root ; and evil- 
speaking, or detraction, the fruit of it. And yet it passes for good fruit, 
because it is supposed to be a good cause that is so managed, and that sup- 
posed evil to which it is oppos^ ; but God will not account this good fruit, 
whatever men do. 

(2.) Some take that to' be good frnit which is only negatively good, in 
comparison of what is stark naught : conclude it good, because it is not the 
worst of all, or not so bad as that which some others bring forth. Such was 
the fruit of the pharisee, which he thought to be very good, when he is 
represented as boasting of it, Luke xviii. 11. The pharisee is not alone in 
his mistake, or his confidence ; others amongst us are ready to presume their 
fruit is good, and they not much concerned to look after that which is better; 
because it is not quite so bad as is visible in many, or the most about them ; 
they are not so pro&ne, or so superstitious ; they neither blaspheme nor 



424 OF CBBIST 8BEKINQ FRUIT, [LUKS XIII. 6. 

persecnie ; they swear cot, nor forswear ; they neither scorn nor hate that 
which is good ; they are neither drunkards, adulterers, or oppressors, nor 
sordidly covetous ; they wallow in no such ungodliness and wickedness as they 
see others do ; they bring forth better fruit than many, and so conclude it is 
good enough, they need not trouble themselves further. But what a deceit 
is this 1 as though it were enough to prove a tree fruitful, because it has no 
vermin or caterpillars on it. There is no more fruit in mere negatives, than 
a tree has in winter, when it has not so much as leaves to cover it. This 
is but one half of what the pharisee had to allege for himself; and the end 
of your fruit wiU never be acceptance with God here, nor eternal life here- 
after, unless it be more and better than that of the pharisees. Mat. v. 20. 

(8.) Some take that to be good, which, though it be not bad in itself, yet 
has no goodness in it. Such are ikej who are great zealots for things whidi 
they count indifferent (t. e. such as are neither good nor bad in themselves), 
yet urge them with more eagerness, and are more severe in exacting that 
which they acknowledge to have no goodness in it, than any of the fruits of 
holiness or righteousness ; these are neglected, and the neglect of them ex- 
cused, if those be but observed. There needs no other mouth to condemn 
such than their own. God calls for good fruit ; that which they most mind 
is what they declare to be not good. The best they can say of such fruit 
is, that it is neither bad nor good. But it will be bad enough in conse- 
quence, when it hinders them, and makes them hinder others, from bringing 
forth better. 

Let us be warned by the follies and excesses of others not to be much 
taken with anything whose goodness is not manifest. This will dangerously 
divert us from that which is good fruit indeed. The life, and heart, and 
strength, and vigour of religion, which should put forth itself in fruits of 
holiness and righteousness, will be sacrificed to trifles and shadows, or wiO 
run out in some worthless grain or fruitless excrescency. Be sure that per- 
son or church will not be fruitful in God's account, whose excellency is the 
bringing forth of that which is not confessedly good. 

(4.) Others think their fruit is good, when the goodness of it is but 
imaginary and fancy: such as those whose religion is notional, who are 
most pleased with their notions, when they are most thin and airy, and spun 
into a fineness which makes them of no use ; admire them most, when they 
are least intelligible ; and think them the highest attainments when they are 
out of the common road, above ordinary capacities, if not without common 
sense ; make^most of them, and hug them with most passion, when they do 
them least good, and neither heart nor life is better for them. Sure, what- 
ever excellency persons may fancy in such notions, they are plainly flourishes, 
not fruits. Those that love to spin religion into such cobwebs, take the 
course to starve their souls, and keep themselves fruitless; cobwebs will 
neither keep them warm, nor nourish. These are not good fruit in them- 
selves ; but that is not the worst ; they will hinder those who doat on them 
from being otherwise fruitful. Those that are troubled with the rickets are 
not thriving children, though their heads be bigger than others. When 
religion is run up into the head in notions, heart and life being left desti- 
tute of the virtue and power of it, must needs be barren : a notional profes- 
sor will have little fr-uit but in fancy ; and the like danger there is when 
religion is turned into matter of quarrel and controversy. This tarns the 
soul, which should be as the fruitful vine, into a thorn or a briar, where yon 
may find many prickles, but little desirable fruit. The contentious ages of 
the church were barren, in comparison of the more ancient and primitive, 
when religion was a plain and easy thing, and not so perplexed with oonten- 



LUKS Xin. 6.] AND FINDING NONE. 425 

tions and controversieB : tU maffiKB eujtudam artis fuerit ortkodoxum esse ; 
that it was a matter of great art to be orthodox (as Erasmus speaks of the 
fourth age). Godliness as practical, was then declining ; but it was even 
expiring, gprown decrepit, and past fruit-bearing, when the chief supports of 
it were the schoolmen, who, instead of practical truths, and what would have 
nourished souls unto fruitfulness, threw amongst them some bare bones to 
pick; hard, abstruse, intricate questions, which exercised the brain, but 
drew up the heat and spirits from the heart, and left that languishing : to 
which that may be applied, Heb. xiii. 9. 

llVhen divines and other ChristianB affect to be controversial, they grow 
less practical ; and it is in practice that fruitfolness appears. Satan would 
bring all religion into question, and employ all in controversy. He knows 
what advantage he has thereby, to divert them from that which is most fruit- 
ful and edifying. Quarrelsome and contentious spirits are no soil for the 
peaceable fruits of righteousness. There may be some fruit of controversy, 
which the corruption and perversion of degenerate minds has made neces- 
sary ; but as it is ordinarily managed, it is sour and crabbed fruit, and such 
as will need many correctives to render it good and wholesome. 

(5.) Others think they bear good fruit, because they have something that 
makes a goodly show, a fair appearance. They make a great profession, 
they are furnished with excellent guests ; their parts and accomplishments 
are not contemptible ; they have a form of knowledge, a sound judgment in 
matters of religion, some understanding of the Scripture, abilities to pray, 
and to discourse of the things of God, and are apprehensive of the mysteries 
of the gospel. Some such fruits they had whom the apostle describes, 
Bom. ii. 17-20. If these had been good fruit, it had been a good founda- 
tion for the time to come ; whereas the apostle tells us, they * treasured up 
vnrath,* ver. 5. Indeed, tiiese are not fruit, but leaves ; and though the fair 
show they make may give hopes of fruit at a distance, as the fig-tree did to 
our Saviour, yet you know Uie issue of that goodly appearance, when he 
found no fruit thereon, according to expectation, nothing better than leaves, 
he cursed it, and it withered, and was suddenly dried up by the roots. If 
you think such shows, such leaves, fruit good enough, and this conceit hin- 
der you from care to bring forth something better, &ey will not shelter you 
from the curse of Christ, and the execution of it, nor keep the axe from the 
very root. If < every tree which brings not forth good fruit, shall be hewn 
down,' &c.| how can they escape who bring forth nothing but leaves ? 

(6.) Others think their fruit is good enough when it is but partially good ; 
they do things that are good, but they do them not well ; the matter of what 
they do is good, but they neglect the manner, or the end, or the proportion, 
something integral or essential to its goodness, without which, if it be good 
at all, or may be so accounted, yet it is £Etr from being completely good. It 
ia hereby utterly maimed and crippled, or no better tiian a dead work. So 
Bome, they will hear the word, and hear it frequently and attentively, but 
not effectually, so as to obey it ; or, if they wiU obey, as Herod did in many 
things, Mark vi. 20, yet they obey it but where it pleases them, and suits their 
humours and tempers, but not where it crosses theur inclinations or interests. 
And through this defect their hearing is no good fruit, nor their obeying 
neither; and if they think otherwise, they deceive themselves, in the 
apostle's judgment, James i. 22. 

They will yield to Christ in many things, but not in all. They are but 
almost persuaded to be fully his disciples ; they stick at some of the tenns 
on which he offers himself; though they can digest many, there is something 
too much, themselves to be denied, something too valuable to be forsaken and 



426 OF OBBIST 8SXKINO FBUIT, [LuKK Xlli. 6. 

relinqnished, some part of the cross too heavy to take up ; and being bat 
' almost persuaded' to be his, the frait they bear, how much sooTar it be, is 
bat almost good. 

They will leave many sins, bnt not all ; or if they abstain from the oat- 
ward aets, yet they do not mortify them ; or if they be in some eonise d 
mortification, they halt, and make stands in it, and will not go throngh. 

They will be charitable, and relieve those that are in want and distress ; 
bat then, either this most excose them from other good works ; or else they 
are defective in this, not rich in distribating, though this be the end why 
they are entrasted with riches, and the best improvement they can make 
thereof. They do it not proportionably to others' necessities, no, nor to their 
own saperflaities. They can expend more apon their own nnneeeasszy 
excesses than npon the pressing wants of the members or meenengers of 
Christ ; can spare it more freely when it ministers bat to pride and vanitv, 
and the excesses of their garb, frimitare, or entertainment, than for the 
feeding, clothing, and refreshing of Christ mystical. 

(7.) Others take that which is bnt questionably good, to be best of all, and 
accordingly mind it and pursue it as though there were not only some nn- 
qaestionable, but some eminent goodness in it, and, consequently, overlook, 
or too much neglect, those things which are really and undoubtedly betler. 
And this we may observe, both in matters of opinion and practice ; both in 
positive duties, and opposition of sin. So you may see some persons grown 
fond of an opinion to such a degree as to lay the greatest stress on it ; to lay out 
themselves almost wholly for t^e advancing and propagating of it; to contend 
for it as for life and death ; to disparage all that are not, as they think, finends 
enough to it, and blast those that oppose it ; to shew more heat and passion 
for it than those truths that are vital and fundamental, and have the most 
sovereign influence upon heart and life for fruitfulness ; and yet, when it is 
duly and impartially examined, it may prove a question wheUier it be troth 
or no ; and a matter of great difficulty to clear it from error, if it can be 
vindicated at all from such a censure. 

You may see others, to whom some particular practice is very much 
endeared ; they look npon it as a dnty of greatest moment ; they are ready 
to censure all that concur not with them in it. Those duties that are evi- 
dently and indispensably so must give way to it, and be neglected or little 
regarded in comparison ; and yet, after all, to those who are withont passions 
and pre- engagements, it may be a question whether it be indeed a duty. 

Yoa may see others have a great zeal against some things which tbey 
count unlawlul ; they fly out against them, as though there were no other, 
x>T no greater wickedness ; they judge those who do not avoid them unfit for 
society with Christians ; they are ready to censure those who cannot see 
reason to be so rigid and severe against them as themselves. And those 
things which are plainly and unquestionably evil in themselves or others are 
overlooked by this means, or little taken notice of in comparison. And yet, 
when those who are fearfiil of sin, and think themselves highly concerned to 
suffer none to lie under guilt, whom they can convince of it, do examine the 
things so condemned without prejudice, they find it questionable whether 
they be so sinful, or else exceeding difficult, if feasible, to find good grounds for 
the conviction of others, and not at all advisable to condemn so peremptorily, 
without good ground, and such as they may hope will be convincing. 

Satan, the enemy of our souls, and of their fruitfulness, makes nae of 
diversion as one of his main stratagems. If he can bnt make as ncglaet 
truths or duties that are unquestionable, he cares not how much we doai 
npon those that are questionable. If he can bat make us indulgent to our- 



LUKX Xin. 6.] AND FINDIKa NONE. 427 

selves in real evils, he will allow as to be as severe as we will against others 
for things donbtfol. He can make nse of oar zeal when it is misguided; of 
our heat let oat gronndiessly ; to the rendering of it ineffectnal, contemned 
and disregarded, when it is dnly employed. He can set np a blind, and if 
we spend all oar shot apon that which shonld be directed i^ainst real 
enemies, he has his design ; he hereby makes that ran waste which would 
otherwise render as firaitfol. As if the heart of the ground should be spent 
in nourishing soeh plants and herbs that are of uncertain use, and of whose 
virtue, what it is, and whether it be any or none, we are doubtful ; it must 
needs be to the prejudice of those fruits which are unquestionably good and 
useful. 

(8.) Others take those for good fruits which are only artificial, and of their 
own devising, and commend to as a fiction of mortification, and holiness, and 
divine worship, not of God's prescribing, but of man's invention. Buch are 
they who place mortification in some outward severities, and harsh usages 
of the body, chastening, afiUoting, and pinching it, as though this were the 
erncifying of the flesh, which the Scripture calls for ; as though they could 
mortify &e body of sin, by curbing the outward man with a * touch not, 
taste not, handle not ; ' and by neglecting the body, not shewing it respect 
due to it, in gratifying it with what is needfril, according to that of the 
apostle. Col. ii. 28, where you may discern of what account it is with God. 
Being after the commandments and doctrines of men, it may have a show of 
wisdom, humility, and mortification, but is no such thing really. 

iind such is their sanctity, who, neglecting holiness of heart and life, will 
have a holiness in garments, utensils, and the very walls. Beal holiness was 
at a low ebb when this counterfeit came in request ; it is a weed that throve 
most when the church was growing a wilderness, and is but a slip of a 
degenerate plant where it grows rankest. 

And such is that worship which the art and fancy of man devises for 
€k>d ; this can be no good fruit, with what colours soever it be set off ; this 
is so far from pleasing God, as it highly provokes him. How can it do less, 
when it is a preferring of human contrivances before the divine wisdom ? 
And what the fruit of it will be, we may learn by the threatenings denounced 
against it, Isa. xzvii., and by the censure of it : Mat. zv. 7, * In vain they 
worship me,' when the dockine by which their worship is regulated and 
ordered is the traditions of men ; in places and times devised of their own 
heart, 1 Kings xii. 88. It is vain worship at the best, and that which is 
vain is fruitless. It supplants that which would yield most fruit, and draws 
with it a n^leot of the commands and institutions of God, as the other 
evangelist shews, Mark vii. 7-9. That which is of this nature and tendency 
is eiffsed fruit, whoever bless themselves with it. 

(9.) Others take that for good firuit which is no more than buds, the mere 
embryos and rudiments of it. Such are good motions, raised by the word 
or by afflictions, or apprehensions of death or judgment, but vanishing before 
they have taken efbct. Some good inclinations, some purposes and resolu* 
tions to be better, but not pursued to execution ; the heart starting from 
them like a deeeitfhl bow, which returns to its unbent posture before it have 
delivered the arrow. Some transient impressions, which promise well, but 
pass away like the morning cloud ; some stirring affections, which melt away 
as snow before the sun, and influence not the life with any lasting efficacy ; 
some joy in the word, such as was in those hearers represented by the bad 
ground. Mat. ziii. 20; some delight in the ordinances, such as was in 
Ezekiel's hearers, Ezek. zzziii. 82 ; some remorse and sorrow for sin, such 
as was in Ahab, 1 Kings zzi., and the Israelites, Ps. Ixxviii. 47 ; some desires 



428 OF CBBI8T SBWNO FBUITy [LUKB XQL 6* 

of spiritual thiogs, as in the Jews, Jobn vi. 84, who jet believed not, Ter. 86 ; 
some wishes for heavenly enjoyments, as in Balaam, Norn, xziii. 10 ; some 
convictions also of sin and misery, and desires of freedom, bnt being not 
followed with sincere endeavours, prove abortive, and reach not the new 
birth. These are hopefnl in their first appearance, bat resting in them is 
the way to fiedl short of fraitfulness ; for they are bat blossoms, not frait, 
and being nipped or blasted by the world, or prevailing oormption, or the 
powers of darkness, and not suffered to knit, or at least to oome to consist- 
ence and maturity, they prove no good frait. Those only are fraitfal indeed 
which bring forth fruit to perfection ; when the blossoms miscarry not, bat 
knit and come to some ripeness ; when there is a patient continuance under 
such good impressions, and under the means appointed for the ripening of 
them. Bom. ii. 7 ; but though there be no such continuance thexein, yet 
these, making a specious show, are apt to be taken for good fruit, and so take 
men off from endeavouring after that which is good indeed. 

(10.) Others take that for good fruit which is good only morally, not 
spiritually. They are prudent, and modest, and sober, chaste and tem- 
perate, meek and patient, candid and ingenuous, trae and faithful in their 
words, just and righteous in their dealings, and have their conveimtion 
honest in the world. Now these would be good fruits indeed (and none can 
be justly counted fruitful without them), if Uiey proceeded from a right prin- 
ciple, and were acted for a due end ; if they sprang from a new nature, and 
were brought forth unto God, out of obedience to him, and with an intent to 
please and honour him; if the Spirit of grace were the author of them, and 
the end why they are exercised were answerable, they would be fruits of the 
Spirit, good fruits indeed. But when they are the issues only of a better 
natural temper, of moral principles, and selfish considerations, when they 
have no other rise than nature somewhat refined, but not thoroughly changed, 
and rise no higher in their design than self, and have no other end but what 
is common or sinister, they are not fruits proper to the garden of God ; they 
may be found in the wilderness, oven amongst the heathen. There is a 
fineness, a loveliness in them ; they are but finer weeds, and such as may 
grow in the common of the world. When they are destitute of a spiritual 
principle and end, they make up but an ethnical and natural, not a Chiis- 
tian and spiritual, morality. It is a pity that things so amiable and desr- 
able should do any hurt ; but they are apt, when rested on as fruits good 
enough, to hinder the growth of what is traly and spiritually good, yea, and 
to take them off from so much as looking after that which is better. It will 
be harder to convince such than others that they are unfruitful, and, till such 
conviction, they are not so much as in the way towards fruitfnlness. 

(11.) Others take that for good firuit which is good only extemallj. Such 
are they who are much in the ezteraal exercises of religion, perform the 
outward acts of godliness and holiness in public and private, attend the ordi- 
nances of worship, and submit to those of discipline, and would have holy 
administrations according to divine prescription; like, them best when visibly 
confonned to the pattern in the mount, the rule of the word ; spend the 
Sabbath in these holy employments, attend the word diligently, repeat it to 
others, employ some thoughts in meditating on it; re^ and search the 
Scriptures, as hoping therein for eternal life ; express a firm belief of the 
whole as truly divine and infallibly trae ; reverence the name of God, bo as 
not to endure any gross open profimation of it in themselves, or it may be 
in others ; pray everywhere, in public, in their families, and in secret too ; 
discourse of heavenly and spiritual things currently, as occasion is offered ; 
sing the praises of God, to outward appearance, devoutly; seek the know- 



tiUKS Xm. 6.] AND FIMDINO KONB. 429 

ledge of God and of their sonl-concenunents theniBelves, and take some 
pains, have some care to inBtmct others. 

And are not these good fruits ? Indeed they make snch a goodly show, 
that those who bear &em may be apt to think they are not obliged to bring 
forth any better. Here are the external lineaments of holiness well drawn, 
and to the life, so as the piece may be taken for that very thing, of which it 
is bnt a picture, and a mere artificial representation. But, yon know, the 
draught of the best artist is not indeed the fruit of the womb, though it may 
be exactly like a child ; there wants a soul to inform and enliven it. There 
is the colour and proportion of the several parts, but they are not living 
members. And so it is here. If the soul concur not in tibese exercises of 
religion, if that do not enliven them, and be stirring and active therein ; if 
the heart be not in motion towards God, while the outward man is employed 
in holy dutieq ; if the heart pray not, while the Ups pronounce the words of 
a prayer, or the ear attends item ; if the affections keep not time with the 
expressions in praises, or petitions, or confessions ; if the soul comply not 
vith the word, and run not into the mould of it, so as to admit the impres- 
sions of it intimately and effectually ; if God be not worshipped in the spirit, 
and the heart kneel not, or lie not prostrate before him when there are out- 
ward postures of reverence ; if the soul outmove not the lips in our addresses 
to him, and the inward man, the powers of the soul, be not thoroughly 
engaged in these holy services ; why, then, all these religious employments 
are but bodily exercise, which profits nothing, is altogether fruitless. Here 
is but in all this a form of godliness, without the power and life of it. This 
makes but the picture, the mere skeleton of a fruitful Christian ; the pro- 
portions and b^e resemblance of him, but without life and soul. . Here is 
the colour and the figure of good fruit, and such as may deceive the eye, 
but all is only the effect of art, which can represent that to the life that has 
no life in it, and can make that seem good fruit which is really no such 
thing. Yet because these are so like good firuit, they are taken to be the 
same, and those that bear them presume they are good enough, and are 
thereby hindered from minding or endeavouring to bring forth better. 

This, and the other mistakes mentioned, are dangerous impediments to 
the fruitfulness the Lord expects from those that enjoy the means ; and 
therefore I have the longer stayed in the discoveiy and removal of them. 

6. Let me add another, but more briefly ; and that is, looking more at 
comfort than at duty, studying the privileges to which we are advanced 
more than the service to which we are called, labouring more to get assur- 
ance than to do our work. All excesses in some things occasion defects in 
others. While we are too much in any one thing, we shall be too little in 
others, and it may be, such as are more necessary. Assurance and com- 
forts are desirable, but fruitfulness is absolutely necessary. If we do not 
diligently and faithfully mind our duty in the latitude of it, and apply not 
ourselves wholly to the work the Lord has set us to do, we shall be found 
unfruitful. And then what place, what ground will there be for comfort or 
assurance ? What claim can we lay to the privileges we are so much taken 
with ? The end why the Lord offers us comfort and assurance of his love, 
is to make us cheerful in his service, and to encourage us in his work, and 
engage our hearts in it thoroughly. Now, if we mind the means more than 
the end, we act irregularly and irrationally. 

What will you thmk of a servant who minds his refreshments more than 
his work ? who takes more care, and spends more time about his meals 
than in his labour and employment ? Will you think him a profitable ser- 
yant, or expect much fruit of his labour ? You are too like such servants 



480 OF casiBT BBBxnre wnvn^ [Loks XIH. 6. 

when yoa are eager for eomforts and spiritnal refrwhrnents, bvi less setive 
for God in a way of serriceableness, anid mora backward to do or sofier what 
he ealls yon to. This is to be more for yonneKes than for him ; and while 
yon are so disposed* he is not like to find mneh fruit on yon. Itisno eom< 
mendation of Ephnim when he is compaied to a * hmSat thai lores to tresd 
out the com,* Hosea z. 11. It was the way of thrashing in those times to 
tread oat the foil sheaYes with the feet of their eafttle ; and while they were 
so treading, their months were not to be mnssled. Dent. zrr. 4, so that ihej 
were eating while they were ai this woik» therefore they liked this woik,bttfc 
were averse to the toil of the yoke and the bbonr of the plough, lAntn 
they had not sneh liberty and eneonragement. Ephnim was like one of 
these heifors; he loyed the service that was sweetened with a present 
reward, and would pay itself while it was a-doing, hot decliiied that whidi 
was laborioQS, and was not attended with soch refreshments. Thoee of 
this temper will be less serviceable, and so less frnitfoL 

The way to get comfort and asanrance, and the sweet sense and improve- 
meat of your relations to God, and the privileges wherewith he hononra ud 
enhappies his servants, is to be ' constant and nnmovaable, always aboimi- 
ing in the work of the Lord, for then*yonr laboor shall not be in vain in the 
Lord.' The issne of it will be, the testimonies of his love and accsptenoe. 
Bnt to be eaniest for joy and comfort, and remiss in the Lord*s work, is tbe 
way to fall short both of assorsnce aii^ frmtfnlness. 

Be not then so solicitoos about reaving good, as in doing good. It is t 
more blessed thing to do than to receive. It is a director way to aboimd in 
those frtdts which the Lord will crown with rich Uessings. Be not moie 
careful to know that the Lord is your God than to shew yonnehes to ke 
his servants, by faithfulness, diligence, and aetiveness in the work of God. 
He that will mind his duty, and make it his busmess to be every wsj 
serviceable, and proceed in thai way, though he walk in darimess, sad see 
no light in God's countenance, is in the most probable way to comfort, bat 
in a most certain way to fruitfhlness. 

7. Beware you be not much taken up with little things. These will teke 
you off from the greater, wherein your chief and most vahiable fruits consist 
Let truths and duties have thjit proportion of your thoughts and eo- 
deavours which their weight and moment require. The ' tithing of raint, 
anise, and cummin,' will occasion the ne^ect of things which are /Ssfvn^ 
veil r^AMv, * the weightier things of the law.' There are some matten of 
opinion and practice that are but in the skirts of religion and godliness, fu 
from the heart of it, e. g, the less considerable questions about rites, order, 
discipline, &c. If these take us up as much or more than the vitals of gi>d< 
liness, we are like but to make an inconsiderable improvement in the maio. 
And then whatever our proficiency be in minute things, and sneh as are not 
material, it will turn to no great account ^en God comes to seek for finiit 
If we be more busy about the fringe and the lace than the body and soul of 
religion, or if that which is but as the hair be of more regard with us than 
tbe head of it, we may be fruitfol in tiifies, but barren in what is of gnateit 
value and consequence. This is as if a gudener should take much pains in 
watering and pruning one small branch or sprig, but should do nothing at 
all to the main arms, or the body, or the root of the tree. That is not the 
way to make it bear well. 

Having discovered tbe impediments which hinder your finitfulness, and 
therewith shewed you the necessity of removing of them, and the way to do 
it, I proceed to some positive directions, such as, beiii^ duly observed, may 
promote your fruitfnlness more directly. 



LUXS Xin. 6.] AND mXDISO NONE. 481 

1. Labour to be sensible of yonr barrenness. The sense of an eTil is the 
first step towards its remoyal. He that obserres not his distemper, and has 
no sense of it, will not look after cnre, nor so mnch as think of it; it is like 
to grow upon him, and continne so till it prove mortal and incurable. He 
that is past sense is often past cure, and he that is without sense is so far 
without hope of relief that he is not in the way to it, nor will so much as 
seek it. Ephraim's condition was dangerous indeed, when there was oause 
to complain of him, as Hosea. vii. 9. If you would be fruitful, get true and 
efieotual apprehensions of your unfruitfulness, such as may impress a lively 
and stirring sense of it upon your souls and consciences ; endeavonr to 
understand what the nature of it is, how much, how far it prevails, wherein 
it consists, and in what particulars you are chargeable, what are the causes 
of it, and what the danger ; labour to see these severals, so as yonr eye 
may affect your heart, and so affect it, as it may set ail in motion towards 
cnre and redress. 

(1.) Labour to know what is the nature and extent of your unfruitfulness, 
whether it be total or partial only ; whether you be whoUy barren, and bear 
no good fruit at all, or only bring not forth so much and so good as the 
Lord may expect from you. Get acquainted with the state of your souls ; 
if there be not an universal change wrought therein, if the fallow-ground of 
yonr hearts be not ploughed up, no good fruit at all can grow there. If this 
be your condition, and you are not sensible of it, you wUl never look after 
that great change, without which yon cannot be in any capacity for fruit- 
fulness. 

(2.) If you be not wholly frxdtless, but only defective in part, labour to 
understand where the defect is, in quantity or quality. Be apprehensive of 
both, and how far it reaches, and tiie severals wherein it appears. Get a 
particular sense hereof; that is the best way to an universal redress. 
While you have only confused apprehensions of your unfruitfulness in 
general, and are not sensible of the particulars wherein distinctly yon are 
guilty, you will do little or nothing towards a cure, or nothing to purpose ; 
neither can others do it for you. A person that complains he is ill, but 
minds not where or how, nor gives any account of it so as the particular 
distemper may be discerned, is not in Uie way either to help himself or to 
haye help from a physician. Besting in confused apprehensions and general 
complaints of barrenness, without searching in what parts of heart and life 
it lies, is the way to continue still unfruitful. Neither yourselves, nor 
others for you, can apply themselves particularly, snd so not effectually, to 
remove it. 

Search then evexy part of your souls, and every part of your conversations 
where fruit should appear, and observe what branch of either is too bare ; 
how far your fruit is too little, how far it is not good ; where it grows not 
thick enough, or where it is spoiled and corrupted. 

Look into your minds. What is the good fruit that should grow there ? 
High apprehensions of God ; frequent meditation of his attributes, word, 
works, holy thoughts, minding of heaven and things above, and minding 
other things in a subserviency thereto ; making use of the world, the ob- 
jects and occurrences therein, to make it s^pregnant with spiritual 
thoughts and motions heavenward. Take notice how fruitless your minds 
are herein, how little they are so employed, how seldom such thoughts have 
admission, how short their stay is, how cold their welcome, how inconsider- 
able their efficacy, how easily they are diverted, how often stifled, how much 
yonr minds and thoughts run waste ; what vanity, impertinency, cariosity 
or camalness corrupts them, so that the fruits of your minds are neither 



482 OF CHBI8T BEXEINa FBUTT, [LUXS XIII. 6. 

mncb nor good. How near, how like yon are to those who delight not to 
retain God in their thoughts, and the things of God. Get such a sense of 
this as the nature and consequence of it calls for. 

Look into your hearts. The good fruits which these should bring forth 
are the acts and exercise of graces and holy affections to God and others. 
Observe if the exercise of some be not almost wholly neglected, if others be 
not seldom acted, though there be frequent occasions for it. If» when they 
do act, it be not very weakly, feebly, with much mixtures of corruption'; 
and so, if your best fruits be not, as it were, very much worm-eaten, if not 
half rotten ; take such notice hereof, as may strike your hearts with a due 
sense of it, and of the consequence of it. 

Look into your lives. Observe what fruits these should bring forth unto 
God, yourselves, your families, those to whom you are specially related, 
what and how much unto the household of faith, unto strangers, unto 
enemies, what their several conditions and circumstances call for, what 
your several talents oblige you to, what variety of occasions and oppor- 
tunities require, what you owe to their souls, what to their other concern- 
ments, what acts of godliness, of sobriety, of righteousness, of merey, of 
charity, you should abound in. Observe how many of these are omitted, 
how many slightly performed, how many sorely corrupted in respect of 
their principle, or their matter, or their manner, or their end. These 
diligently observed, if either multitude or weight would make yon sensible, 
will help you to a great and a particular sense of your unfrnitfblness. 

(8.) Be sensible of the causes of your barrenness. Make diligent inquiry 
after them, and engage yourselves to a carefal observance of &em. It is 
here, as in other cases, to know the cause is half the cure. 

Take notice what weeds they are which choke the seed, what Tennin it is 
that corrupts the fruit. You will not take pains to pluck up those or 
destroy these, unless you be sensible what mischief they do you. Beaith 
out those inward distempers which hinder your souls from thriving and 
growing fruitful. Be sensible of them, as of suoh a judgment as locusts, and 
canker-worms, and caterpillars, and palmer- worms were counted of old, when 
they destroyed the fruits of the earth, and made the land barren and deso- 
late, as it is expressed, Joel ii. ; such desolation will tolerated lusts make 
in your souls. Observe whether it be spiritual sloth or too much business ; 
whether negligence of your souls, or too much eagerness after earthly things, 
or little things in religion; whether it be mistakes or prejudice. The ftumet 
account given you of the impediments of fruitfulness, may be helpful to yon 
herein. If you discover the true cause of your barrenness, and be ««p«^hk 
how pernicious it is, that will make you resolute against it, and so contribute 
much towards more fruitfulness. 

(4.) Be sensible of the sinfulness and danger of barrenness, how much 
guUt it will involve you in, what dreadful calcmiities of all sorts it will ex- 
pose you to. Those many particulars which I made use of as motives 
before, will serve also as means for this purpose. And let them be re- 
membered and so improved to make you more and more apprehensive how 
exceeding sinful, how extremely dangerous it is to continue barren under 
the means of fruitfulness. The more sensible you are of ibis, the more 
careful, the more active will you be to produce more and better fruits ; and 
that is the next way to more improvement. It is want of sense that hinders 
action, and it is through want of activeness that nothing goes forward in our 
spiritual course. A barren womb was counted a shame, a reproach, a ourse. 
How impatient was Bachel of it t Gen. xxx. 1. And what an ^ffli Vt ion was 
it to Hannah I 1 Bam. i. 8, 10, 11. 



LUKK Xni. 6.] AND FINDINa NONB. 488 

Spiritoal barrenness is a greater grievance in itself, and should be so to 
US, and no less resented by us. And if we were duly convinced of oar un- 
firoitfalness in the severals wherein we are gailty, and truly sensible of it as 
our sin, our shame, oar reproach, our burden, one of our greatest afflictions ; 
if we had such a sense of it as would make it fearful, and shameful, and 
grievous, and afflictive, and bturdensome to us : this woi^d lead us (as it did 
them of old) to take such courses as would not suffer us to continue long 
imfruitful. But we are so, and we continue so, because we make little or 
nothing of it, we go lightly under it, we are too well content it should be so. 
There is no such longing for deliveranoe from this affliction, as from outward 
petty grievances; none of Hannah's sore weeping for this barrenness ; we 
are in no such bitterness of soul on this account. And why is it thus, but 
either because we are not apprehendve that we are unfraitfol, nor how far, 
nor wherefore, nor wherein ; or else because we have no such sense of the 
evil of it as our souls should be possessed with. A due sense of it, as of a 
dangerous and burdensome grievance, would bid fair for an effectual redress ; 
this would set all in a quick motion towards it ; this would beget such 
longings, such wrestlings, such diligence and aotiveness for it» as would not 
fall short of abundant fruitfukiess. 

2. Get new natures. There must be that great and universal change 
made in your souls, by renewing grace and the ^irit of regeneration, before 
you can bring forth good fruit. You must be bom again before you can 
bear much, nay, before you can luring forth any fruit at all that is truly good. 
Nothing more evident in Scripture than this. You must be ^renewed in the 
spirit of your minds,' and * put on the new man,' Eph^ iv. 2S, 24. That 
new man, that new nature, must be created in you, which consists in holiness 
and true righteousness, before you can bring forth the fruits of holiness and 
righteousness. Holiness and righteousness planted in the soul at our new 
birth is the root of all good fruit. You may as well expect that herbs or 
com will grow without a root, as that any good fruit should grow where 
holiness and righteousness is not first rooted in the heart. 

Therefore that is the method of the Spirit of God in Scripture ; when he 
calls for good fruit, he first advises to look to the root, Col. iii. l6. * After 
the image of God,' which consists in holinesa and righteousness, there is the 
root ; and these being planted, he proceeds to call for good fruit, ver. 12-14, 
and aflerwarda requires relative duties, which are the fruits proper to wives, 
husbands, children, fathers, servants, masters, in the rest of the chapter and 
the beginning of the next. These fruits will not be brought forth till the 
new man be put on, t. e, till renewing grace be planted in the soul. So the 
Lord requiring better fruit of the Jews, that his fury might not consume 
them, in order thereto calls upon them to get their hearts circumcised, Jer. 
iv. 8. That which is called circumcision oftJie heart in the Old Testament, 
is renewing and quickening by the Spirit of regeneration in the New Testament, 
Col. ii. 11, 18. 

The soil must be good, that the fruit may be good. The old smI of nature 
nnrenewed bears but such fruit as that Heb. vi. 8. The fruit cannot be 
good unless the tree be good. Mat vii. 16-18. So Luke vi. 48-45. He 
that brings forth good fruit must be first a good tree ; and he is a good tree, 
as the metaphor is explained, who is good at heart, L e, in whose heart there 
is a treasury of grace. No good thing, no good fruit, can be expected where 
there is not such a treasure within. You may as reasonably look for figs of 
thorns, or grapes of brambles, as good fruits from those whose hearts are 
not sincerely good, whose souls are not enriched with this heavenly treasure, 

yojL. n. X e 



484 OF CBBIBT 8SBSIKO nRJIT, [LUKE XIII. 6. 

the treasure of grMe and holiness. Nay, fhose who are not bom again and 
qnickened bj regenerating graee, are not only bad trees, in Scripinre phrase, 
bat such as are dead. That is the state of eyery nnregenerate soul, he is 
* dead in trespasses and sins,' and some * twice dead, and plucked up by the 
roots,' Jade 12. And what frait can you expect from a dead tree ?* Till 
you be * quickened by the Spirit ' of Christ, and made ' alive unto God,' aD 
the fruits yoa bear will be no better than ' dead works,* 

Oh then, if eyer yoa would bear any fruit that is good, any fruits that 
Gk>d can take pleasure in, if you would ' flee from the wiuth to come,' that 
dreadful wrath which is coming upon all who are barren, mind the new 
birth, make sure that you are bom again ; xxand this as that 'one thing 
needful,' that one thing ^upon which all firuitfubess, and consequently a& 
happiness, depends. Beg this of God, above all things in the worid, that 
he would give you new hearts and make you new creatures ; thai he would 
rase out the image and superscription of Satan, which naturally every soul 
bears, and impress on you his own image, 4sreated in holiness and righteous- 
ness. Give no rest to your souls till you have some evidence thai you are 
renewed in the spirit of your minds, and in the frame and temper of your 
hearts ; till you can say upon some good ground, ' Old things are passed 
away, and all things become new.' 

Till then the best of your fruits will but have a show of goodness, such as 
may delude you and deceive others, but will never procure yon comfort here 
or reward hereafter. ' Be not deceived, God will not be mocked/ Gal. vi. 
7-9. * He that is in the flesh ' can do no other than ' sow to the flesh ;' 
and he is in the flesh who is acquainted with no other birth but his first, htt 
carnal and natural birth, who never knew what it was to be bom of the 
Spirit,' John iii. 5, 6. * Marvel not that I say unto you. Ye must be bom 
again ;' I say no more than Christ, than the apostle says ; till then, you will 
never bear frait of which you can reap anything but eonmption, t . e. the 
temporal and eternal ruin of body and soul. If you expect anything better, 
you will find yourselves miserably deceived. 

And take heed you be not deluded by others. There are some teachers 
admirably wise in their own conceit, who, having no experience of the new 
birth in tiiemselves, or following Pelagius, who flattered nature and denied 
the necessity of renewing grace, they waive the doctrine of regeneration, 
and call upon their hearers for mondity, as though that were all in all : 
wherein they proceed as wisely, and are [asj like to prove successful, as if they 
were praning a dead tree to make it firuitfal, or taking pains with a bramble 
to make it bear grapes, or looking for fimits where &ere is no root, lluit 
no finit truly good can be expected where the new birth is not the firanda- 
tion, and renewiog grace the root of it, is a trath so clear in Scripture, that 
if an angel from heaven should preach any other doctrine, we might upon 
good ground count him a delader. 

8. Get the inward principles of holiness strengthened and enlaiged if yoit 
would be fruitful. The first thing you are to mind is to get grace planted 
in the heart ; without this, as I now told you, there can be no good frnit at 
all. The next thing is to get it fortified and increased ; without this there 
cannot be much fruit, and without much you cannot be fruitful. The Lord 
expects not only some good firuit, but much of it, proportionably to the 
means of improvement vouchsafed. He looks for much, of those to whom 
much is committed. And indeed it is not good enough, <lioogfa it may hate 
some goodness in it, unless it answer his expectation. And on this account 
it will not be good unless it be much, and much it cannot be when Uie prin- 
ciple it produces is weak and little. For good fruits are the acts of holiness 



LUKB Xm. 6.] AND FINDINa NONB. 485 

in heart and life, and everything acts as it is ; operari sequUur esse. That 
which is bat small and feeble cannot ordinarily do mnch nor do it so well. 
Where grace is weak, it will but act feebly ; the acts of it will neither be so 
many nor so yigorons, and so our fruit will neither be so much nor so good 
as when grace in the heart is much and strong. When it is such, the vurtna 
of it will reach farther, and be able to fill a larger sphere of fraitftdness, and 
there will not be such mixtures of corruption to vitiate or rot it. When a' 
tree is well and firmly rooted, it will grow higher, the body of it stronger and 
more bulky, and the branches more and also more spreading, and so it will 
be capable of bearing much more fruit than another. Holiness in the heart 
is the root of all good fruits (as I shewed before). That the trees of right- 
eousness may be strong and spreading, and so very fruitful, you must look 
well to the root ; you must dig about it, and open it, and water it ; I mean 
you must be diligent, by all means, to have holiness thrive in your hearts, 
to make it strong and keep it active, to remove whatever may hinder its 
spreading, or obstruct the diffusmg of its virtue into the several branches of 
your souls and lives. ' Give all diligence,' that every grace may increase 
and abound, 2 Peter i. 6-8. ' If these be in you and abound, you will not 
be barren,' &o. To be rich in inward holiness is the way to be full of good 
fruits, rich in good works, for out of the good treasury of the heart those good 
things proceed ; and when this treasure abounds there, out of the abundance 
of the heart will they flow freely and plentifully. It is not enough that the 
soil be good, unless it be kept in heart ; it is not enough that your souls are 
sanctified, unless they be kept up in a gracious temper, always ready and 
disposed to exercise grace upon all occasions. That is the way to be ready 
to every good work, Titus iii. 1. And so whenever the Lord comes seeking 
fruit, he may find some. 

4. Be much in the use of ordinances. They are the means appointed by 
God for the improvement of his people's souls to firtdtfulness ; and being 
diily used, they will not fail to attain their end, they will certainly produce 
good fruits. You may be as confident of it as that meat and drink will 
nourish you, or that rain in season will make the earth fruitful. For the 
means of gi'ace are, by the Lord's appointment, that to your souls which 
meat is to your bodies, or rain is to the ground. That of the prophet seems 
spoken of a promise for deliverance, but it holds true of the word in general, 
and we may conclude the same in proportion of the other ordinances, Isa. 
Iv. 10, 11. And it follows, ver. 18, those who were before unfruitful as the 
briar and thotn, shall be like fair and goodly trees, they shall abound in 
graces and good fruits. The Lord would never have appointed those means 
for this end, but that they are apt to effect it, and it would be a disparage- 
ment.to him who so appointed tiiem if they ^onld not attain it. But then 
they 'must be duly used ; let me tell you how, briefly, in three or four 
particulars. 

(1.) Your hearts must be employed in them. The soul should be 
thoroughly engaged therein, Jer. xxx. 21. We should strongly oblige our 
heartfl, and m^e a covenant with our souls to approach unto God, when we 
go about holy duties, otherwise we shall but do the work of the Lord negli- 
gently ; and so, when the blessing of the ordinances is to make us firuitfril, 
they may leave us under the curse of barrenness ; for, Jer. xlviii. 10, negli- 
gence in worship is less tolerable than in the work there spoken of. You must 
hear, as for life, Deut. xxxii. 46, 47. You should pray, as if you were in a 
eonSlet; put out the strength of your souls, as if you were wrestling; tfuva/ai- 
»/tftttf^, is the apostle's word. Bom. xv. 80. 8o use the ordinances, and they 
will not M short of their end ; the blessing of them will come down upon 



486 OF OHaisT 8exkimo fbuit, [Lukk XnL 6. 

yonr bodIb, like rain upon the mown grasSy to refresh and make yoa 
froitful. 

(2.) Come with an appetite, longing for the blessings of them ; eome 
wiUi sonls pinched with their spiritoal wants, sensible that jou. need them ; 
as jonr bodies, when faint or hungry, are sensible that thej need refresh- 
ment, 1 Peter iL 2. If yon would grow strong and froitfol by the word, 
come to it as the hungry infant comes to the breast, so as nothing else will 
satisfy it. If yon come as yon do to a meal with a fall stomachy no wonder 
if yon be ' sent empty away,* Lnke i. 53. He will fill with the good things 
of his ordinances those that come hungering after them, but the full he 
sends empty away, full of nothing but thef soul-distempers they came clogged 
with. Why do so many continue unfruitful under the means of grace, but 
because they come out of custom. Are too well content to go as they come, 
are too indifferent whether they reap any spiritual adTantage thereby or no ? 
Alas ! when so exceeding much might be gained hereby, we get no more, 
because we no more /desire it. * The Lord's hand is not shortened,' &&, 
but we are ' straitened in our own bowels ; * our desires are contracted, and 
shrunk up into nothing ; our mouths are shut, when the Lord's hand is 
open. Nothing can get into our souls till desires open them ; these wonld 
make us drink in those heavenly showers, as the dry chapped earth drinks in 
the rain, and fraitfulness would be the issue of it in our souls, as it is in 
the ground, Heb. vL If we came to the ordinances with earnest and sincere 
desires after the blessings thereof, a blessed fruitfulness would be our por- 
tion, we should theb be under the influence of that sweet promise, Mat. t. 

(8.) Content not yours^ves with the ordinances without the presence of 
God in them. He is present everywhere, by common acts of providence, 
but more in some places than others, according as he more or less appears 
and shews himself in his power and glory. He is said to be most in heaven, 
because he is there most gloriously mamfested; but next to heaven, most in 
his ordinances : there he gives us ground to expect a more special preeenee 
than elsewhere ordinarily on earth. And then is he so present when he 
concurs with his ordinances, makes them powerful and effectual ; when be 
shews his goings, discovers his glory, exerts his power, distils his influences. 
Then is he present with them, when in the use of them he shines into tiw 
mind, stirs in the conscience, opens the heart, moves the will, excites Uia 
affections. So that there is no fructifying virtue in the ordinances unless 
the Lord be present there. So that to be contented with the use of ordi- 
nances, without the divine presence, is to be satisfied with an empty dish, 
instead of that which should nourish and refresh you. Heaven would not 
be heaven without that glorious presence ; and the means of grace will not 
be the means of grace, cannot be the means of fraitfulness, without this 
special presence. There is no healing virtue in these waters, nothing to 
heal those distempers which keep you barren, unless the angel of his pre- 
sence descend and trouble them, or move upon them. 

And therefore, whatever other circumstances commend or ^dear the 
ordinances to you, be satisfied with nothing without this special and efficacious 
presence. Begthis importunately before yougo, as Moses, Exod.xxxiii. IS-ld. 
The Lord had assured him, ver. 2, that he would send an angel before him : 
but the conduct of an angel, without the presence of God, wonld not avail 
them, nor satisfy him. If the ordinances were administered to you by angels, 
yet would not they be effectual, nor you fruitful, witiiont the Lord's pre- 
sence. If Paul should preach to you, if ApoUos were your minister, yrt 
would not the word be fruitful, unless God gave the increase ; that so de- 
pends upon his presence and concurrence, as nothing, no act, th^ which is 



LUKB Xni. 6.] AND FINDINO NONE. 487 

extraordinaiy and miraenlons, can yield an increase withont it, 1 Cor. iii. 6, 
and 80 he applies himself to God for it, 2 Cor. iz. 10. 

Be importonate for this presence of God before yon come, and come with 
snch longings for it as David expresses, Ps. Iziii. 1, 2 ; whatsoever he saw 
in the sanctnary (and there were glorioas things to be seen), nothing would 
satisfy his longings and thirstings, bat the sight of the glory and power 
of God there ; nothing bat that presence which he was wont to have : * Aal 
have seen thee/ Ac. 

And when yoa find the Lord withdraws, when at any time you enjoy not 
his presence ; when yonr hearts are hard and dead ander the ordinances, 
not touched from above, not warmed, not affected, not in motion ; when, by 
the ineffectualness of your attendance on them, you find reason to conclude 
that he is absent, that you see not his goings, feel not his working, find no. 
footsteps nor impress of the divine presence on your hearts : let ihe Lord 
know that you count this a grievous affliction, that you cannot tell how to 
live without his presence; that the ordinances, however otherwise the 
special solace of your souls, are no joy to you without him. Give him no 
rest till he return, and impregnate the ordinances with his influences, and 
make them fruitful, and you by them, with his presence, Cant. iv. 16. By 
refreshing gales, and firuitfhl inspirations of his presence and Spirit, graces 
are quickened, strengthened, increased, acted ; they flow forth, and abound 
in pleasant fruits. 

(4.) Use not the ordinances for themselves. Account them not your end, 
but the means to attain it. Look not upon your use of them as the fruit 
which God expects, but as the way to that frnitfulness. Do not think your 
firuitfulness consists in heariog, reading, praying, meditating, conference, or 
communicating; this is as if Uie husbanchnan should think his harvest lay in 
tilling, and ploughing, and sowing his ground : if he mind nothing more, 
and look no further, his bam will be empty at the year's end, and he undone 
in^the conclusion. These are not the fruits of the earth, but the way and 
means to make the earth yield them. So are the ordinances ; if you use 
them, and look at no other fruit, yon will reap little but your labour for 
your pains. Their end is something further than their use; if yon rest in 
the use of them as the end, you will fall short of frnitfulness, which is their 
end indeed, and continue barren. 

God will not count you fruitful, because you are much and often in the 
use of ordinances, no more than a vine-dresser will count a vine fruitful, 
because it is much dunged, and often watered ; if he have no other fruit of 
it, his labour is lost, and the tree in danger to be cut down as fitiitiess. 
That is your case, that is your danger, if your fitiit be but your being 
employed in holy duties. This perishes in the using, and you may perish 
for all this, as those that are barren. He that useth the means, as tiiough 
it were his end, both abuseth the means and loseth the end. Best not in 
your performance of holy duties, how much, how well soever yon seem to 
perform them, unless you find some good effect thereof upon your hearts 
and in your lives. For all your diligence and exactness herein, if nothing 
more, nothing better come of it, let it be as grievous to you as it would be 
to B gardener, if, after much pains in digging, and planting, and watering, he 
should see nothing spring up, or grow, he would look upon himself as in 
danger to be undone.' Ajad so may you; nor will the use of ordmances help 
or secure you, unless they help you to be fruitful ; and if you would have 
them helpful to you this way, you must use them for this end, and not as 
if they were the end of their own use. 

(5.) Make frnitfulness your business. Look upon it as your greatest con- 



488 OF GHBIBT SXXKIKO muiT, [LUKB XHL 8. 

oernment in this world, and accordingly mind and pursoe it. Let it not be 
a ird^^9f, something ttiat yon mind on the by, when other things yon aie 
more taken np with will give yon leave ; bnt make it the main work, and 
great design of your lives, to be fimitfol and live firoitfally. It is for want 
of this usnally that we remain barren. There is snch a concnrrence of all 
other things requisite to make us fruitful, that our great defectivenefls herein 
cannot rationally be charged upon anything so much as this, that we do not 
make it our business to abound with good fruits. The Lord has deeland 
himself willing, yea, desirous, that we should be filled with the fruits of the 
Spirit. He calls for this importpnately, by his word, by his providences, 
by our own consciences : he threatens and afflicts us for want of them ; he 
affords us means abunoantly sufficient for this purpose; he promises his 
concurrence and assistance, to jnake them effectual; he furnishes ns with 
abilities, opportunities, and advantages for the improvement of them. We 
have much more to secure our success herein than in other affidrs, wherein 
we ordinarily succeed well enough, using but common prudence and industty. 
What, then, can be the reason that we are not more successful in this, that 
so many who are planted in the Lord's vineyard bear so little frait ? So £tf 
as I can discern, in ordinary cases, the true cause of this is, beeauae we do 
pot make fruitfuhiees our business. When we have pursued this in our 
thoughts so fiEtr as we can, it must at last be resolved into this as the maio 
reason of it, we make it not our chief work and design to be full of good 
fruits; something else is more our business, more minded, more designed, 
more pursued. We have something else more in chase which diverts vs; 
our hearts are more upon some other business ; the main streams which 
should carry us to this run some other way. We mind this as thoii|^ we 
did not mind, and seek it as though we sought it not We seem to seek 
this, but we strive not for it; we move towards it, but we run not; we offer 
at it, but we wrestle not ; and it is running, striving, wrestling by which 
effectual endeavours for fruitfulness are expressed in Scripture. We act not 
[at] such a rate as becomes those who make it their grand design, nor as 
we see others act for that which they make their business. We foUow not 
this as a man whose heart is on the world pursues some promising worldly 
des^ ; and manage not this affair as careful, industrious men manage their 
business. We do not take such care and pi4ns about it. This seems to me 
\o be th^ principal cause why many, who, in respect of the.means they eigov, 
might be filled with the firuits of righteousness and holiness, are very mudi 
to seek in many of them. 

Since, then, there is a concurrence of all other things, all that is leqoisite 
on God's part, to render you fruitful, and this is the chief remora that stops 
it on your parts, resolve for the future to be no more wanting toyonrselves in 
that which infinitely concerns you. Make it but your business, bestow bat 
on it that care and pains which you allow to that which you inake year busi- 
pess in the world, and you may be certain of more success than any can in* 
sure to you m earUily undertakings. It is a sure way to be firoitfril^ to be 
rich in all good fruits. 

(6.) Make use of afflictions to promote fruitfulness. Pruning is a mesns 
to make a tree Truitful, Lev. zxv. 8. So the Lord, when prov^^^d to deny 
^e meuis of firuitfulness, because they were not improved, threiUeiia the 
barren vineyard shall be no more pruned, Isa. v. 6. Afflictions ar^ that to 
the soul which pruning is to a fruit-tree; as necessary, as advanta^oos, to 
render it fruitful. Hence those plants which the Lord will have improved 
he will purge or prune them, John xv. 2. Those branches he has no hopes 
0^ di^, he cuts them off forjkhe fire; but those which he intends to maks 



LXJKB Xm. 6.] AMD nSNXQ KOMI. 489 

more frmtfol, %a64a^^ he pnigee, he prunes them. As a me-dresser cnit 
off the Backers, lops off the twigs and Buperfluons branches, which are good 
lor nothing, but spend the sap which shoold make the better boughs fraitfol, 
BO does the Lord, as by other means, so by afflictions, cat off those laxari« 
ances which suck away the strength of the heart that should ran oat into 
good frnits. If, then, you woald be more and more fruitful, make use of 
afflictions and outward calamities, which the Lord exercises you with £ar 
this end. Submit to pruning, and see that it be improved for this purpose. 
Bat how may afflictions be so improved, for the rendering of us more 
fruitful ? Briefly, 

[1.] Observe what excesses you are apt to ran into ; what useless excies- 
oences or luxuriances sprout out anywhere in your souls or lives; what 
suckers there are which spend the strength of your hearts, in any degree 
nnprofitably. Take notice what it is that takes up more of your thoughts* 
affections, endeavours than is due to it; what relation, what ex^'oyment, 
what design or business, what recreation or refreshment, is wpnt to hurry 
you into excesses, and to take up more of your hearts, or time, or talents 
that it ought to have. Make use of afflictioDS, to wean you from these, and 
to keep you within your bounds, which they tempt you to transgress. Apply 
them as wormwood and gall, as offered on purpose by the Lord to embitttf 
those things, the lusciousness of which has endangered and ensnared your 
souls, and drawn you into too great neglects of God and your heavenly 
interests, upon the due mindiag of which depends your fraitfvdness. Those 
excesses and inordinacies spend the sap, and strength, and vigour of yoor 
souls unprofltably, which, if it ran the right way, would turn into good 
fraits. Make use of afflictions to lop these off, though it go to the quick to 
do it ; sharper chastenings must do it if others will not serve the turn, on- 
less the Lord will leave you under barrenness. When afflictions are sharp 
and bitter, say, These are the issue of my excesses and inordinacies, and I 
am like to suffer more by them if they continue. And so make use of suffar- 
ings in any kind, to dead the heart to them ; then they are lopped off and 
wither when the heart dies to them. And these suckers being cut off, the 
other branches will better thrive, and be more firuitful. 

[2.] Exercise faith for this purpose. Depend oa God for such an iSsae 
and offset of afflictions, that he will so order and manage them that they 
shall tend to make you more fruitful, that be will help you to such an im- 
provement of them. Dependence on the Lord for it dotb engage him to do 
it. Those that trust him 'shall not be ashamed;' «.«. shall not be dis- 
appointed, R(»D. X. 11. It is disappointment that makes ashamed, when 
he falls short of what he confldently expected. Those that in faith expeel 
this of the Lord, shall not find their expectation frustrated, shall not meet 
vrith any disappointment that will make them ashamed of their confidence^ 
Ps. ix. 18. The expectation of the afflicted shall not come to nothing; the 
Lord will not forget to answer his expectation. Do but trust God, and be 
will not herein fiul yon. And there are two strong supports of iaith, great 
eaeouragements to believe that he will sanctify afflictions, so as to make yoQ 
froitful: his design, and his promise. 

Fir$ty It is his end and design in afflicting his children. It is not to 
satisfy his justice, nor to give vent to his anger, when he is fall of it, nor to 
please himself in the smiurt of those who have provoked him ; but, as he 
graciously expresses it, Heb. xii. 10, that is his end in chasteidDg hds ehil^ 
dren, to make them more ' psirtakers of his holiness' than thay were before, 
and without chastening, and so more capable of bringiB^ Ibrth the finiits of 
holiness. Bo John xv. 2, when the vine-dresser makes use of the proaing* 



440 OF OHBIBT 8BBXINO VBTTXTy [LuKK XllL 6« 

hook, and ents the Tine, and makes it hleed, his design is not to kill it, bnt 
to make it more frnitfnl. And snch is the Lord's end in pruning his people 
by afflictions ; and this being his design, we may be sore he is not willing 
to lose it or to &11 short of his end ; that wonld be a dishonour to him, sndi 
a one as the sons of men cannot digest. And upon this gronnd fiuth may 
raise itself into confidence, that he will promote fnutfhlness by afflictions, 
since that is the end he proposes to himself in afflicting, and these are the 
means he nses for the effecting of that end. And it is not for his honour to 
lose his end, or to nse means which are not effiBctoal for the accomplishing 
of it. 

Secondly^ Ton hare his promise for it. He has passed his word, and 
engaged Ms truth and iai^fulness, that afflictions shall have this effect, 
Heb. zii. 11 ; it will bnng forth these fmits. This, when Qod's method is 
obserred, is so certainly fdture, that he expresses it as present : * It bringeth 
forth.' It is confirmed by experience too : Solidissimapan e$t eorparUf quam 
frequsM usus agitavit (Seneca). Bom. ▼. 8-^, affliction pnts these graces 
upon trial and exercise, and exercise strengthens and increases them ; and 
hence the fruit of affliction is more** precious than gold,' 1 Peter i. 7. It 
is hereby tried, and often trials put upon frequent exercise ; and the mon 
it is acted, the more it is strengthened, and consequently the fruit of it is 
more and better ; more both in quantity and Talne, precious fruit. 

Now, the Lord having promised, and given experiments too, of his &ith- 
fhlness in performing his promise, what can be more desired for the en- 
couragement of our fiuth 9 Act it accordingly, believe the Lord, so shall 
your souls prosper. It will not only purify the heart itself, and purge out 
those distempers that keep you barren, but engage the Lord to make afflie- 
tions effectual to promote your fruitfulness. 

[8.] Seek him for this purpose. He intends this by afflictions, and has 
promised it ; but for this he will be sought unto. After the Lord had de> 
dared his intention, and given his word that he wonld plant what was deso- 
late, yet he adds, Ezek. xxxvi. 87, Be importunate wiUi the Lord, that he 
would make you fruitful by afflictions ; pray, and that your prayers may be 
prevalent, pray in faith ; and that faith may be strong, let the design and 
promise of God be its support. This is the way to put life and spirits both 
into your fidth and prayer. The apostle James, having given an account 
of the fruits which iSfflietions are apt to produce, James i. 2, 8, adds, ver. 5, 
* If any want wisdom,' to make such a fruitful improvement of affictions, 
' let him pray for it.' But how must he pray ? Every mode of praying will 
not serve the turn. He tells you, ver. 6, this is the way, in brief, to make 
use of afflictions for fruitfulness ; I have given a lai^ account of it. 

(7.) Labour to make all thmgs subservient unto fruitfulness. Improve 
all that you are entrusted with, ail that you can make any such advantage of, 
for this purpose. Make use of parts, and gifts, and oUier enjoyments, for 
this end ; manage them all so as the product of Uiem may be good firnits. It 
is true, holiness in the heart is the root and stock upon which, and upon 
nothing else without it, that which is truly and spiritually good doth grow. 
But oti^er scions, though otherwise incapable of bearing good firuit, being 
grafted into this stock, may bring forth excellent fruit ; the sap and juice d 
graoe conveyed into them, changes their nature and quality ; and instead of 
that which is wild and degenerate (which is their natoral issue), makes them 
capable of bearing fruit pleasant to God and man. 

And as by the infiuenee of grace they may be improved for such firuitfol- 
ness, so the Lord expects we should actually so improve them. They are 
talents which are committed to us for this end ; and the Lord, that has en* 



LuKB XTTT. 6.] Am) roxDmo nonb. 441 

trasted ns with them, and made ns stewards of them, looks that such adyan- 
tage shoold be made thereof, and will call ns to an account for it. We 
must shortly give an account of our stewardship ; and if we cannot shew 
good fruit, as to the improvement of these talents, we shall be found nnfaith- 
fol stewards, unprofitable servants, and in danger to have a process formed 
against us accordingly. 

Those who have more advantages than others, should be careful to bring 
forth more and better fruits than others ; or else they will not be able, when 
the great day of reckoning comes, to give a good account of it. 

[1.] Those that have a better natund temper, have this way an advantage 
thereby above others. Grace in such a temper is like apples of gold in pic- 
tures of silver ; it is as a diamond better set, the lustre and beauty of it more 
appears ; but then, if we would improve it for fruitfulness, the use of it must 
not be to please others, or to set off ourselves, or to gain love and reputa- 
tion to ourselves, but to insinuate ourselves the more advantageously into 
others, to do them good, to sweeten spiritual advice and reproofs, which, 
though for the health and recovery of their souls, yet, as bitter pills, and 
unpleasant receipts, would not otherwise go down ; to commend Uie grace 
of Christ to those Uiat are without, which appears more commendable thus 
set off, than in a crabbed, and sour, and severe temper; to render the 
ways of Christ more pleasant and lovely, so as to overcome prejudice, and 
melt obstinacy into a compliance. You know the sun is more powerftd 
when it shines in a clear heaven, than when it was clouded, and the weather 
stormy ; and so has grace the more advantage for a fruitful efficacy upon 
others, when it is not encumbered with a cloudy or stormy temper. And 
when it is not so improved, the advantage is so far lost, and the fruits not 
brought forth, to which they are hereby more than others obliged. 

[2.] Natural parts should be improved to fruitfulness. Any clearness of 
judgment, or quickness of apprehension, or strength of memory, when it is 
receptive or retentive ; any degree of these should be made use of for our 
Lord's advantage, and the benefit of others, else we let ground, which is 
improveable, lie fallow, and so far we shall be found barren. Those that 
have least of these owe something on this account ; those that have more, 
ought herewith to be more serviceable, and so more fruitful. They are 
accountable according to the proportion of what is committed to them. Our 
&culties are not given us for nothing, or for our own use only, or to exer- 
cise them as we please ; the end even of these is fruitfulness, the producing 
of that whereby we may please and honour God, and do good to others. Our 
Master gives us not tools for no purpose ; he expects work, and that we 
should use them in his service ; and the better the tools are, tiie better work 
does he look for. When we have more than others, we should be helpfrd 
thereby not only to ourselves, but also to those who have less. A good un- 
derstanding should be a guide to others in the ways of Qod, so far as there 
is a call and opportunity to give them light. A quick apprehension should 
be a relief to the slowness and dulness of others in spiritual things ; as it 
grasps more and more easily, so it should eommunioate more freely, and 
offer it more clearly, accordmg as several capacities require. A good memory 
should be a good treasury, for the enriching both of himself and others with 
the precious things laid up there. Both things new and old, things taken 
in for daily use or laid up for constant store, as an householder, in a free 
entertainment, brings fortii, according to that, Mat. xiii. 61, 52 ; and so a 
good man, Mat. xii. 86. The more good to ourselves and others is the issue 
of natural accomplishments, the more fruitful we are. 

[8.] So spiiitcud gifts, though but common, should be improved for the 



442 OT 0HBI8T BXBKQCO FBUXT, [LUXS XHL 6. 

bearing of good fruit ; and those who would be fruitful indeed, must so use 
them. A gift of prayer and utterance ; a faculty of expressing ourselves to 
GK>d or to man, as occasion requires ; ability to discourse of the things of 
God, or to make use of other common things in subserviency thereto : the 
chief fruit of such gifts is edifying ; and the apostle directs to this as that 
which was principally to be aimed at in the use of gifts, when they were 
extraordinary, 1 Cor. xiv. 12. The gift of prayer should be improved in 
praying for and with oUiers, as our place requires. Those that restrain H 
are enemies to the fruit of it, whatever is pretended or offered instead of it 
You may carve the bark of a tree, and cut it into forms and figures of 
grapes, or other fruit ; but that is the effect of art, it is forced upon the 
tree ; it is not genuine fruit, nor that which is expected of a fruit-tree. The 
gift of discourse should be improved, as there is occasions for reproof^ ad- 
monition, instruction, comfort, exhortation ; for provoking one another to 
love and good works. This is good fruit, and tends to make others fruitful. 

[4.] So power and interest may be improved for fruitfulness. Interest in 
the esteem or i^ections of others, should be made use of to draw them into 
ways wherein they may bring forth fruit unto God, and to lead them on to 
more and more fruitful walking. Interest in those that are grea;t» to engpgs 
them to be a refuge from the storm, and a shadow from the heat ; sodi 
storms and heats are as injurious to good fruits, or those who bear them. 
Bo power or authority over others should be improved by superiors of all 
sorts, for the weeding out of sin, which chokes good fruit, for the bringing 
of those under them into fruitful ways, under fruitful influences, snd ia 
the keeping of them there ; which was the Lord*s confidence of Abrahamy 
Gen. xviii. 19, and the endeavour of Moses and Joshua, in referenee to 
their people. 

[5.] Outward enjoyments, they afford advantages for fruitfnlnes. And 
the apostle calls for their improvement this way, and shews withal what 
fruits they may be helpful to bring forth, 1 Tim. vi.*17, 18. That is the 
best that can be said of riches, they give those who have them a capacitj to 
do good ; they give them the advanti^e to be rich in good works, which are 
more precious and valuable riches by far than outward abundanoe ; and they 
are richest this way who are most * ready to distribute,* most ' willing to 
communicate ;* as ready to use for God what he gives Uiem as to receive 
more ; as forward to be rich in good works as to be rich in the world. It 
is a great degeneracy, and most unworthy a Christian, to be otherwise dis- 
posed ; to be eager after much, but backward to employ much in ways of 
fruitfukess. Then only are we faithful stewards ; then only do we empkry 
plenty for the ends for which it is given ; then only is it a complete Ueansg, 
when it runs out freely in good fruits for the advantage of God's interest in 
the world, for the promoting of knowledge, holiness, and righteousness, and 
the means that tend to promote them ; for maintainii^ the gospel and 
ministry of Christ, and upholding his worship and institutions ; for the re- 
pressing of his enemies, for the relief of his members ; and, in the ^ottb's 
words, for doing good to all. 

When they help you to rich expressions both of love to Christ, brotheily 
love and charity io all, then do Utey make you rich indeed, ridh and fiaU 
of good fruits. And so must you endeavour to use them, if ever yon would 
have true comfort in them, or ever expect to give a tolerable aceouat of 
them. He will never be found a faithfol stewardj^who improves them not 
for such fraitfuhiess. 

[6.] The world, not only as it is an ez^oyment^ but as it is an objeott may 
help you to good fruits* You may ^ee that in the creatures, in the ocenr* 



I^nES Xlll. 6.] AND nilDINO NONB. 418 

reoc«8, in the conne and administration of the world, whioh may acquaint 
yon with God, and bring him to jour thoughts, and raise your apprehensions 
of him, and engage your affections to him, your love, delight, fear, desire. 
You may see that in it that is sufficient to embitter sin ; a world of motives 
to set your hearts against it. Ton may see many things in it which may 
help you to the exercise of holiness ; much to encourage dftith, to teach you 
wisdom, to engage you to thankfalness, to lead you to self-denial, and nuke 
you humble and vile in your own eyes ; much to wean you from things 
below, endear heaven to you, and make ye in love with the appearing of 
Christ. These are good fruits; yet even this world will help us to them» if 
it were duly improved for this purpose. And if you would be fruitful in- 
deed, the world, and all you have and are, must, be made use of to promote 
your fruitfulness. 

(8.) Aim at universal fruitfalness. Make it your design and endeavour 
to be fruitful in aU things which the Lord requires of you, or commends to 
you as good fruit,' and towards aU objects and persons who ought to taste 
the goodness of it, and should reap any fruit of you. Be fruitful in all 
things which the Holy Ghost calls good fruit. Satisfy not yourselves with 
some small things ; a little shrivelled fruit will not answer the Lord*s ezpeota* 
tion. Content not yourselves with some great things so as to neglect others, 
though small in your account. The want of that which you count small 
may be a great neglect, and things little in themselves are often great in their 
consequence, and the want of them may render things great in project little 
or nothing in the issue. And so it is certainly when nothing will be effectual 
or acceptable, unless all be designed and endeavoured, which is the ease 
here, Ps. cxix. 6. lict him do what he will, he that minds not the doing of 
all that is required, of bearing all the fruit that is expected, will be ashi^ned 
in the issue, can have no confidence that he will £Eure better. 

Be not contented with a few things, whatever they be, small or great, no, 
nor with many things neither. When a2Z is a duty, neither few nor many 
will be a disdiarge. Where all is expected, even in many things (while 
short of all) there will be a disappointment, and that is the case here ; not 
a few, not many fruits only, but aJl is our daty and our Lord's expectation. 
The apostle's prayer for the Hebrews shews it, Heb. xiii. 20, 21. He prays 
the Lord would accomplish in them whatever is wanting, so jtmra^i^iu 
signifies. And something is wanting where there is not every good work, 
every good act, wherein mind, or heart, or life should be fruitfrd. For if we 
endeavour not to do all and every good work, inward or outward, we do not 
his will nor that which is i ua^i tfrov, well-pleasing in his sight. He is not well 
pleased unless we design to do ^ that pleases him, to bear all pleasant 
fruit. Labour then to be fruitful in all. 

In holy thoughts. Let them be frequent, Ps. exxxix. 17, 18. Let them 
be pleasing and delightful, else they will not be frequent, and so the mind 
not fruitful, Ps. civ. 84, and cxix. 97. Let them be fixed, else they will not 
be effectual ; let them have good entertainment till they have done their 
business, till they have left some impression upon the soul, whose influence 
may reach the life. If they vanish before, they prove untimely fruit. 

Be fruitful in good incUnationi, that the tendency of your souls m«y be 
upwards, and the constant bent of it towards God ; that you may be still in 
motion either towards him or for him ; towards him even through the crowd 
of earthly business, and for him in those things wherein others are for them- 
selves. 

In good dsiigns and %rUeniion$t that all of them, in all undertakings, may 
be the pleasing, and honouring^ and eigoyi^g of God, that none may bj 



444 OF CHBIBT SSBUNG 7BT7IT, [LUKS XTTI . 6. 

tolerated that cross these, none entertained or pnrsned hnt in a sabsenienej 
nnto these. And a due observance of, and inquiry into them, whether thej 
be of this natnre and tendency, that aceordihg as yon find them, so or other- 
wise they may be suppressed or promoted. 

In good purposes and resolutions, for God, and all that pleases him ; against 
sin, and the world, and self, and all that offends him. And look that they 
be firm and effectual, followed into execution, that they may not prove, as they 
do in too many, only buds and blossoms, blasted and perishing without any 
effect, but a short flourish ; so they will not be complete fruit, but only vam 
shows of it. Let them be like those of David, Pb. cxix. 116, as firm as 
what is ratified by an oath, and such as will not fall short of performance; 
so they will not £ul to prove good fruit. 

In heavenly graces. In the acts and exercise of faith, hope, repentance, 
self-denial, contempt of the world, heavenliness, mortification^ &e. The 
acts of these are the firuits of the Spirit. And that you may be herein fruit- 
ful indeed, the exercise hereof should be so frequent as that such acts may 
make up your life. That the life which you live may be a life of faith, of 
repentance, of self-denial, a life above the world, a living in heaven while 
you are on earth, a walking with God while you converse with men, and 
advance above the things of time and sense while you are in the midst of 
them, and a dying to self and the world while you live in it. Such firuits 
reach heaven itself, while their root is here below, and they will distinguish 
you ^fit>m eveiy degenerate plant, yea, and firom such as are the planted of 
the Lord, but prove shrubs, and thrive not. 

In holy affections. In love to God, his image, his people, his truths, his 
ways, all that he commends as lovely ; delight in him, and all that pleases 
him ; desires of him, and all that he declares to be desirable ; zeal for him, 
his whole interest, and all his concernments ; fear of sin, and hatred of eveiy 
evil way and motion, above all things that are dreadful ; rejoicing in God 
more than all things which you are apt to make your joy ; and mourning 
for that which dishonours and displeases him as the greatest grievance; 
jealousy of whatever may tempt you from him, or render you disloyal to 
him, less regardful to him, or less affectionate to him. The acts cvf these 
affections are choice firuits, and the more you abound therein, the more wiQ 
you abound in firuits which the Lord himself takes special delight in ; these 
signify the heart is set upon God, and that is a posture winch not only 
pleases him, but yields an advantage to derive virtue from him, which will 
make you more and more fitiitful, even to the utmost extent of what you 
can desire, Ps. xxxvii. 4. 

In spiritual discourse. Such as is the firuit of a gracious heart, and may 
produce the like fruit in others, Eph. iv. 29 ; such as is good, f if oiiudfup 
T^g x^ioLg, for the edifying of others in things that are useful, and may pro- 
mote grace, or minister spiritual advantage to them. Such firuit the same 
apostle calls for. Col. iv. 6 ; let it be such as ought to proceed from a 
gracious soul ; let it be savoury and wholesome to the souls that bear* it, 
seasoned with such prudence as may accommodate it to eveiy one's capacity, 
condition, and necessity, that so they may relish its gust, and turn it into 
spiritual nourishment. 

In all good actions, Col. i. 10. Not in some &w, or some small, or some 
eminent works that are good, but in ' every good work ; ' and to persist 
stedfast and constant in every of them, 2 Thes. ii. 17 ; prepared for all, 
2 Tim. ii. 21 ; furnished for all, 2 Tim. iii. 17 ; ready for every one, Titus 
iii. 1 ; following them, and not staying for occasions, but seeking oceaaioni, 

• Qu.* hear'?— Ed. 



Lun Xin. 6.] AND 7INDING NONX. 445 

1 Tim. T. 10, and following them zealonslj, Titns ii. 14, as those that 
would be patterns nnto others, Titas ii. 7 ; and all to be well reported of 
on that acconnt, 1 Tim. y, 10 ; and as carefal to maintain them as them- 
selves or families, Titus iii. 8 ; so as to account abundance of them their 
riches, 1 Tim. vi. 18. Not confining yourselves either to some acts of 
religion, or some acts of charity, as though these were all, or these were 
enough; not satisfying yourselves with those of the first table, as the 
pharisee, or those of the second, as the moralists ; but * walking in all the * 
commandments,' Luke i. 6 ; making good works your daily course, your 
constant walk, as God has made it, Eph. ii. 10 ; not baulking a step, but 
passing quite through it, going constantly from one end to the other of 
the whole walk. I^t tlds be the design and business of your lives, to be 
fruitful. 

2. In all things. And fruitful also towards all who should reap any fruit 
of you, or to whom you are obliged to bring forth good fruits. 

(1.) Towards God. All good fruit must respect him one way or other, as 
the end and motive, though others be the object of it, else it cannot be good. 
But the fruit I here intend must respect him more durecUy and immediately ; 
Qod must be the object of it,) and not the end only. And that you may 
bear fruit, get more and more acquamted with God. A clear, and full, and 
effectual knowledge of God, is not only good fruit itself, but also the seed 
of all other good fruits, towards God, or ourselves, or others. Without some 
degree of it none that is truly good can either spring or grow ; and the 
clearer, and fuller, and more efficacious it is, the more will it contribute to 
make all your fruit both better and more abundant. The want of it, or 
defect in it, is an error in the first concoction, which, according to the degrees 
of it, is of dangerous consequence, and hardly to be prevented; and being not 
redressed (as it cannot be easily if neglected at first), will run into spiritual 
distempers instead of good fruits. 

Oh then, whatever you are ignorant of, get acquainted with God 1 Study 
his perfections and excellencies, order all other studies and inquiries, so as 
they may serve and promote this. You may move towards other knowledge 
as the way, but this you must follow as the end, and then you will not fail 
of it, Hosea vi. 8. Let his nu^esty, and greatness, and power, and presence, 
and wisdom, and goodness, and transcendent glory and excellency every way, 
be often in your thoughts, always in your eye, as that which you must mind, 
and are most taken with. That is the way to have his greatness and his good- 
Bess pass before you ; to see him, as far as mortal eye can see him, so far 
as he can be seen on earth. The more you desire and endeavour this, the 
more full and clear sight you will have of him ; and the more fully and 
clearly you discern him, the more effectual will your sight of God be ; and 
the more effectual it is, the more fruitful will it be in those fruits which 
respect God more particularly, which we may reduce to acts of admiration, 
submission, and complacency. 

[1.] Acts of admiration. Get high adoring apprehensions of God, and 
by the sight and contemplation of his glorious excellencies, endeavour still 
to raise and advance them more and more. When they are highest, they 
are infinitely below him ; that is the unavoidable weakness of our natures 
and capacities. We can never give him the gloiy that is due to his migesty, 
that is better fruit than human nature can hear ; but something we are 
capable of, and the least that can look for acceptance is to advance him in 
our esteem above anything, above all things that are counted worthy of 
esteem, so that he may have the highest place in our minds. Nothing may 
take place of him, nodiing may come near him ; all that finds entertainment 



446 OF OHBIBT SBSKIMO VBUIT, [LXTKB XTTT. 6. 

in oxut minds and thongfats most stoop and lower to him, and be made his 
footstool, while he alone has the throne in onr judgments, and is exalted 
above every other object, even those we coont of greatest vidne. He onght 
to be adored and admired, so as other things must be eontemptible to as in 
eomparison. The higher onr apprehensions of him are raised, with the 
more force they will fall upon the lower faculties, and put them into more 
vigorous motions towards more and better fruit. 

[2.] Acts of suhjeetion*. Get your wills into a posture submissive to God, 
and observant of him in all things. Keep it in a readiness to submit to him, 
and every signification of his will and pleasure, without opposition or resist- 
ance, without exceptions or reservation, without any backwardness or linger- 
ing, that this may always be the voice and language of it, * Behold, I come,' 
Ps. xl. 8, and Ps. xxxvii. 81. * Thy law is withm my heart,' transcribed and 
drawn upon it, so that the act and motions of it within answer the seve- 
rals of the law without, as a fair copy answers the original ; so that the 
will of God may be found and discerned in the heart, as it may be seen and 
read in the word ; as if the words and characters of it were impressed on 
the soul in a lively manner, begetting real motions within, in a conformity 
to the word without. Urge the promise and covenant for Uiis, 2 Cor. iii. 8, 
Jer. xxxi. 88, Heb. ^ii. 10, that the Lord would make the bent, temper, 
dispositions, motions, and acts of the heart and will, conformable to the 
divine will, as it is expressed in his law, so that there may be no elashinj^ 
no differing, no varying betwixt his law in the heart and his law in the woid, 
but a likeness, an answerableness, an agreement, a compliance, a readiness 
to do whatsoever he requires, to forsake and abandon whatsoever he forbids, 
to lose and part with whatsoever he would not have you keep and possess, 
to suffer and undergo whatsoever he will inflict, or may be inflicted for his 
sake. 8uoh a submission of the heart to God is excdl^t froit ; it is the 
heart of godliness, and fills all the veins and arteries, all the other parts with 
good blood, with that good fruit wherein godliness consists. When the will 
is subdued to the will of Gt)d, this being the commanding faculty, all the 
rest depending on it, submit with it. And the power of godliness, though 
it may seem a paradox, consists much in submission ; and then it ia most 
powerful when it prevails most with the will, to a lowly and entire submis- 
sion unto the divine will. The bearing of this frtut brings with it all the 
fruits of godliness. The attendant of it is an observance of God, expressed 
in all acts of worship, inward and outward ; in the acts and exercise of 
graces and affections, which are the soul of worship; and in performance ot 
tiiose duties, and waiting on him in those ordinances of his appointmg, 
which are, as it were, the body of worship. When soul and body are united, 
and we offer them up together frequently, sincerely, conscientiously, wor- 
shipping him both outwardly and in the spirit, adoring him with the whole 
man, honouring him both with soul and body, then we offer unto him 
holocausts, sacrifices acceptable to him, and not corrupt or curtafled offer- 
ings; then we bring forth the fruits of godliness, fruits unto God, such as 
respect him directly and immediately, and such as he expects to reap of as. 
[8.] Acts of complacency. The glory, and power, and goodness of God 
are the heads to which our weakness reduces all his perfections and aibi* 
butes, the fruits which we bring forth unto God, should answer aU these, 
and be a real and honourable acknowledgment of them. Acts of admiration 
acknowledge his glory and excellency, acts of sulyjection do acknowledge 
his power and sovereignty, and acts of complacency acknowledge his good- 
ness and graciousness. The acts whereby we testify that we believe he is 
infinitely, transcendently good and gracious, that we have tasted him to be 



LtTXS Xin.'6.] AND FINDING NOffif. 447 

BO| are some of {he chief of thoie good frnits whieb we should bring forth 
unto God. And so we act, and each frait we bear, when we move towards 
him as the object most desirable, and can troly say, as Pb. Ixxiii. 25 ; when 
our hearts embrace him, cling to him, ehisp abont him, as that which is 
most amiable and lovely ; when the heart can sincerely say, * I love the 
Lord,' Pb. ezvi. 1 ; I love him more than all the persons and objects that 
ever I had affection for, above all that ever I saw, or ex^oyed, or counted 
lovely. 

When we rest in him as that which is most delightful ; are more taken 
with him, and satisfied with him, than that which has most pleased us. 
When he terminates the motion of the soul, and the heart, restless and 
unsatisfied with all other things, stays here, and desires to go no farther, as 
having found that in God which contents and satisfies it, that with which it 
is so pleased as it is at rest, Bs. cxvi. 7, and says of the Lord as the Lord 
doth of Zion, Ps. czxxii. 14, and as David, Pis. xvi. 5-9 ; when God is as 
to him, liinOVf VHlt Ps. czxxvii. 6, the head, the top of his joy, the crown of 
his rejoicmg, and that which he can really prefer before his chief joy on earth, 
such acts as these are sweet firuits indeed, most pleasant to God himself. 
It is not sorrow, and mourning, and heart-trouble, and inward dejection, 
and soul-affliction, that the Lord is so much pleased with ; these are firuits 
good in their place and season, but of an inferior quality, and not desirable, 
but as lower steps to help us up to this higher pitch of complacency in God. 
A life of delights in Gk>d is a life firuitful of that which most pleases him, 
which most honours him. It is nearest and likest the life of heaven, and 
the firuit of it is very much like that which grows there ; only that is fiiUy ripe, 
here it is but growing. If you would be firuitful indeed, aim at all fhiitfnl- 
ness towards God, you see partly hereby in what acts it consists. Let it be 
your design and endeavour to abound more and more therein, and most in 
those which he counts best. 

(2.) There are fruits which respect yourselves which you must mind if 
you would be universally firuitful. The apostle gives us all these in one 
word, Titus ii. 11, 12. To ' live soberly' comprises many things; it is to 
live temperately, and chastely, and humUy, and modestly, and contentedly. 
The firuits which respect our personal and private capacities are the acts and 
exercise of temperance, chastity, &c. 

Temperance as to meat and drink. Affecting neither too much, nor that 
which is delicate; avoiding all excess in quantity or quality. A moderate 
use of these refiresfaments, so as may best consist with health, and render 
the body most serviceable to the soul, Luke xxi. 84. 

Chastity. Keeping body and soul pure in every ^state, married or un« 
married, 1 Thes. iv. 4, 5. 

Humility. A lowliness of mind, esteeming others better than themselves, 
as the apostle defines it, Phil. ii. 8. A peculiar excellency of the religion of 
Christ, in the neglect of vdiich the wisdom of the world befooled itself,, their 
wise men not teaching it. But Christ made himself a pattern of it, his whole 
life being a continued example of humility, John xiii. 15. 

Modesty. Repressing curiosity, boldness, uncomeliness. 

Canientedness in all estates and occurrences, Philip, iv. 11, 12, 1 Tim. vi. 8, 
Heb. xiii. 5. These are firuits (however overlooked by any) of great value and 
consequence. And though something like them may be found amongst those 
that are strangers to God, yet those who neglect them are certainly strangers 
to God. And being graffed upon a new nature, and ordered by spiritual 
motives, and directed to spiritual ends, they are not mere moral qualities, 
bat supematoral graces, and special firuits of tiie Spirit The more we 



448 OF CHBI8T 8SBKINO FBUIT, [LuXB XTTI. 6. 

abound in them and exercise ihem,[the more firoitfol we 'shall be in the 
account of God. And if we be careless and negligent of the acts thereof, we 
shall be barren and destitute of good fruits even towards ourselves. And 
what fruits can be looked for, towards God or others, from such who are 
barren towards themselves ? 

(8.) Be fruitful towards others. There are many branches of heart and 
life that must be full of fruit to others. For direction herein take these 
three rules : 

[1.] Be much in relative duties. Very much of our fruitfulness does 
consist in the duties we owe to our relations. And they are the most froit- 
fnl souls who bear most of these fruits ; and whatever show they make, ihev 
are barren who neglect these. Where the Spirit of Christ is operative and 
efficacious for the bringing forth good frait in any, he not only makes the 
persons good in themselves, bat makes them good towards idl their rela- 
tives, good parents and good children, good husbands and good wives, 
good masters and good servants ; makes them endeavour to be good one to 
another in all their concernments, but especially good to their souls, care- 
ful of their spiritual interest, that these miscarry not, that this may be pro- 
moted. They are scarce good absolutely who are not good relatively. If 
there be any good fruit on such it is but little, and many branches most needs 
be bare. And this relative fruit is of so great consequence, that the apostle 
insists largely thereon, even in short epistles. That is the subject of a great 
part of Ephesians, chapter v., and of many verses of the 6th diapter. It is 
almost half of the 8d chapter to the Colossians, and part of the 4th. Ha 
counted such fruit of great importance, else, when he designed to be brief^ 
he would not have stayed so long in pressing these. ^ 

[2.] Accommodate yourselves to the several conditions, capacities, and 
necessities of others. That is the way to do them most good, and so thej 
will reap the best fruit of you. The apostle gives particular direction herein, 
1 Thes. V. 12, to ver. 16. We find elsewhere what fruit we owe to the 
household of faith, viz. brotherly love, f /XadiXp/a, a particular affection, and 
special expressions of it. And what to others, viz., charity, and readiness 
to do them good, 2 Peter i. 7, Gal. vi. 10. To those that fall. Gal. vi. 1, 2 ; 
to the scandalous, 2 Thes. iii. 14, 15; to those that are weak, Rom. xiv. 1, 
and XV. 1, 2 ; to those that prosper, Rom. xii. 15 ; to the afflicted, ibid., 
and Heb. xiii. 8 ; to strangers, Heb. xiii. 2 ; to enemies. Mat. v. 44, Luke 
vi. 27, 85. Rom. xii. 20, ' Heap coals,' not to consume them, that is 
revengeful, and condemned by Christ, but to melt them, and dissolve their 
enmity and obstinacy ; as refiners heap more coals upon those metals that 
are hard to be dissolved, not to waste them, but melt them, and make 
them more useful. And the apostle not only enforceth this way of fruitful- 
ness by precepts, but commends it by his own example, 1 Cor. ix. 20-22. 
That which is thus suited to the several circumstances of others is fr^t in 
season, and that is the best ; and what is not so is scarce good. 

[8.] Labour to make all acts of converse and intercourse with men aeta of 
grace and virtue, and so even your common affairs and dealings in the world 
may yield good fruit. When you make use of your word to others, use 
none but words of candour, and Christian simplidty, such as may plainly 
signify your meaning, that your mind may be understood by your words, 
and nothing concealed, or reserved, or formed so ambiguously and sabtiiely, 
as to delude, or prejudice, or any way abuse those you deal with. Also to 
be strict and severe with yourselves as to truth and fEuthfiilness, that jour 
word may carry with it the security of a bond or an oath ; that yon may 
give no occasion to that scandalous rule, which those who are a shame and 



LXTXB Xni. 6.] Ain> FIKBDVa MONB. 449 

reproach to the* Ghrigtian profession, have given occasion for, that every 
one mast he dealt with as thoogh he were a knave or a cheat. Oh what 
have we been froitfol in, while such a maxim is any way necessary amongst 
those that profess the religion of Christ ? 

Be jnst and righteous in all, and towards all, whatever yon may lose or 
suffer by it. Whatever yon may gain by swerving in the least from the rules 
of justice and righteousness, overreach not those who seek to overreach you. 
And when you have to detfd with such whose weakness offers you some 
advantage, use equity; and when you might gain by the necessities of others, 
be meroifiil and compassionate ; be meek and patient to those who provoke 
you, humble to those who despise you, and ready to forgive those that wrong 
you. Col. iii. 12, 18. Tou will have still occasion, in your common affiiirs, 
for the exercise of some or other of these gracious qualities ; and if you 
would act them as you have oocasion, you might maJce the acts of your 
ordinary converse gracious acts ; and so your whole life would be full of 
good fruits, such as would be pleasant to God and man, and sweet and com- 
fortable to your own souls. Order but your intercourse with men, according 
to that admirable rule of Christ in all those instances which give occasion for 
its observance. Mat. vii. 12, and your whole conversation in the world would 
be made up of gracious acts, and consequently would abound with good fruits. 

And thus I have shewed you how you may be fruitful in all Uiings, and 
towards all persons, and so how you may arrive at that which should be your 
chief aim, universal fruitfulness. 

9. Though universal fruitfulness should be our aim, and the increase of 
all good fruit should be carefully promoted, no part of our souls or conver- 
sation should be unimproved, no branch of either should be bare or not 
well replenished with fruits of holiness or righteousness ; yet there are some of 
these fruits that we are to regard more especially, and bestow more care and 
pains, that they may be multiplied, and grow, and ripen. The want or 
neglect of any good fruit is not to be tolerated, but there are some which 
require more care and industry, and we are obliged to concern ourselves 
more about them, lest they be wanting, or dwindle and thrive not, or rise 
not to their due proportions, or come not on, as the seasons of grace require, 
towards ripeness and maturity. Let me instance in some particulimi, of 
which you should be more careful that they be not wanting. 

(1.) Those to which you are more averse, and find or should observe 
yourselves less inclined. Such fruits you will be in most danger to neglect; 
and where there is most danger, there should be most care and industiy to 
avoid it. There are some good fruits we are less disposed to, either because 
of the unhappiness of our temper, or because they are more out of our way, 
or because they consist not so wdl with the employments we are most taken 
with, or because they comply not with oar worldly interest, or because opposite 
to some corruption not subdued, or some evils that we are more addicted to 
than others ; or from some other cause which may be discovered by observance 
ofy or inquiry into, your hearts and ways, or the use of other means proper 
for this purpose. So there are some more averse to meditation, a frequent 
and due entertainment of holy thoughts, find it hard to employ their minds 
apon God, and heaven, and their spiritual state ; upon the wcurd, or works, 
or attributes of God ; though such thoughts be both good fruits themselves, 
and much tend to the nourishmg of other good fruits, so that many cannot 
thrive without them. 

Others who, it may be, can more easily employ their thoughts to good 
purpose, are more barren in good discourse ; find it harder to raise it, or 

VOL. n. F f 



450 OF CBBBT 8BBKDIG teUIT, [LOKS XIII. 6. 



eontinoe H, ihrongh alowiiesB of speeeh, or too much modesty ; or f€ttr« it 
may be, to express themsehres mn^ in thmt with idiich their hearts mre not 
much aifeeted, as thinking it some kind of hypocrisy; or beeaose the spring 
in the heart is low as to spiritoal things, and it is * oat of the abondanee of 
the heart that the month speaks.' 

Others, it maybe, are swift and forward enoo^ to spetJs of good thit^s, 
bat too dow to do them ; baekward to act for (^, or may be aetive for 
themselTes, bat not active for the good of others. 

Some may be well inclined to acts of worship, and win not omit them, bat 
too mach decline acts of charity and mercy ; or will relieve the ontwaid 
wants of others, bat shew little compassion to their sools, in sach acts as 
shoald minister to the relief of their spiritaal condition. 

Others may be mach in holy daties, and in oatward acts of ri^teoosness 
and mercy too, bat too little in the inward exercise of grace and holy 
affections, wherein the spiritaal worship of (rod, and eommonion with him, 
consists. 

Now, it is yoar great concernment to observe what yoa are backward to ; 
what fraits of mind, or heart, or life, which respect Ood, yoarselves, or 
others, yoa are most apt to neglect or be defective in ; to take care that it 
may be discovered, and to be willing to be convinced of it, and to be appro- 
hensive of the sinftilness and danger of it ; and to apply yoarselves more to 
that which yoa are more sabject to neglect ; to be most carefol and watchfal 
where yoa are most in danger ; to take more pains to bend the boogh the 
other way, when yoa see it growing crooked. Yoar neglects of defective- 
ness, wherever it lies, may be of greater conseqaenee to yoa than yoa 
are aware of. It may be this is the groand of Gk)d*s controversy with yoa, 
tboagh yoa have not taken notice of it. It may be this is the rise of yoar afflic- 
tions, and yon may expect harder measares if this be not reformed. It may be 
this which yoa overiook is the way wherein yoa might be most servioeiiile, 
and the Lord lets yoa oot saceeed in other ways becaase yoa will not waft 
in this. It may be, this binders the prosperity of yoar sools, and keeps yoa 
from being sofiraitfal as otherwise yoa might be in other respects. It may 
be, this enooarages others to continae barren when they see yoa so, and 
thas diffose the gailt of it fturther than yoarselves. And no doobt yoa 
gratify Satan in this, and serve him in promoting that particalar design 
which he has herein apon yoa, and grieve the Spirit of Christ, striving 
against him within yoa for it. If yoa woald be delivered from the conae- 
qaences of this evil, so sinfal and so dangeroas, yield not to yoar temper, 
or mdination, or whatsoever makes yoa backward and indisposed to that 
fraitfiodness, in any kind or degree, which the Lord calls yoa to and expects 
from yoa. Set yoarselves against that averseness and the canses of it, so 
far aa yoa can discover them, and strive to overcome it ; seek strength firom 
above to prevail against it. 

(2.) Those fraits which are too maoh oat of feshion, sach as are too 
mach neglected by the generality of professors, in which the coantry or age 
wherein we live is too barren. It has been the anhappiness of every age to 
ran itself into some great neglects, and to continae thereio, and vdien an 
evil grows common, and those that are of repatation for wisdom and holiness 
are tainted with it, it gains credit, or at least connivance, it loses its name, 
and passes for a better andmore tolerable thing than it is ; it is not accoonted 
a sin, how sinful soever it be ; it will hardly be discovered whea it has the 
coantenance of many that are good, and some of the best ; there is little hopes 
of conviction in sach circumstances, and so little or no probability of refor- 
mation. Bat where there is the greatest difficulty, there shoald be the most 



LUKB Xm. 6.] AND FXNDIMO NOHK 451 

-vigoroiiB endeayonra to master it ; and where the tide runs strongest, we are 
coneemed to take the most pains to stem it. We should not snffar onrselves 
kzilj to he carried down with the stream, hnt the stronger it is, strive more 
against it. We must not make custom, nor common opinion or practice, 
no, not of professors otherwise strict and conscientious, our rule to judge of 
all the fruits we should hring forth, or what fruitfulness we should lahour 
for, but go to the law and to the testimony, and what fruits Christ, and 
those inlallibljr directed bj him, call for from the disciples of Christ, and in 
what degree and extent they require them, and order yourselves according 
to that rule, and follow none but as they follow Christ, and walk according 
to what he prescribes. And after the light of the word, other means may be 
useful for the discoveiy of barrenness, in any particulars where the sight of 
it is too much lost in common practice. And particularly we may make 
use of the charges and reproaches of enemies for this purpose. Fas est et 
ab hoste doeeri. An enemy may sometimes teach us that which a friend may 
suffer us to be ignorant of. It is known that the papists charge us to be 
SoUfidians, all for faith and nothing for the fruits of it, not minding good 
works. We are here concerned to give the world a real confutation of this 
charge, and to shew that the genuine principles of the gospel which we pro* 
fess, our faith in Christ and love to him, is more effectuid, and makes us more 
fruitful in all good works, than their corrapt principles of justification or 
salvation by the merit of works is or can be in them. Others charge ua 
with the neglect of moral righteousness, greediness of riches, and the want 
of those fruits which the contempt of the world brings forth. Oar courso 
in this case is not to recriminate, though we may have ground enough, bui 
impartially to examine how far the charge is just, and to reform whatever 
less or more we are guilty of, and to roll away the reproach by endeavouring 
to remove all occasion and suspicion of guilt in the severals of the charge^ 
and to make it appear that a new nature and regeneratmg grace is more 
powerful to produce all fruits of righteousness than their moral principles^ 
and that we are crucified to the world, and desire not much of it, but to 
enable us to do more good, and to be more serviceable to God and men. 
And while others accuse us, we have too much cause to accuse ourselves for 
want of brotheriy love, and the many and precious fruits of it ; which divi- 
sions and difference in way or opinion has involved almost the whole 
generation of good men in the guOt of, which has been so common, and so 
ihe due sense of it so far lost, that it is well if the hand of God, stretched 
out against us for it, will make us effectually sensible of it. Let us examine 
vrhethar we be not much to seek in those fruits of the Spirit which the 
apostle commends to us. Gal. v. 22, the first and principal whereof is love, 
and the rest dependents on it. Are not these fruits too much out i^ fashion ? 
And since it has been a day of judgment with us, a long day, even for 
several years, let us observe whether we be not to seek in those fruits which 
the righteous judgments of God should have produced ; and particularly, 
since they seem to have been directed so as to strike most at our woridly 
interest, have we learnt hereby more fruitfully to improve the world ? neither 
to hug it too close, and confine the fruits and advantages of what we have 
to ounelves and ours, nor to let it run out in pride, and vanity, and excess 
in habit, accommodations, entertainments, or otherwise ? Are not the bad 
fruits wldch the world is apt to bring forth more in re<|uest than the good ? 
Let us take care that we be not involved in the guilt of common barrenness ; 
our danger is the greater here, and therefore we should have a more parti- 
cular regard we be not wanting in those fruits which are too commonly 
neglected* 



452 OF CBBIST BSBsno fBuxT, [Iatkb XTTT. 6. 

(8.^ Those whieh jon are more engaged to bring ibrih, either by inward 
abilities or outward etgoyoenta, or pariienlar ooatietioiia. Great ears 
should be taken to answer great and spedal engagements, espeeially yfbea 
they are laid on ns by the great God. Now these, amongst otiiers, aro the 
ways whereby the Lord does oblige ns to some special firmtftilDeBS, when 
be enables partieularly for it, or gi^es means and eneonragementa to that 
end more than others ha^e, or has conyinced any that he expects of them, 
and that their neglects, in this or that particolar, is sinfhl, and sock as he 
will Tisit for and proceed against. 

Those that are Inmished with grace, and gifts, and acoomplidunentB, 
which enable them to instruct, eonyince, quicken, encourage others in the 
way to heaven, must be careful to abound herein more than such who ere 
not so well qualified for such purposes. Those that hare moch of the world 
are highly ccmcemed to do more good with it than those that have Issl 
It is the special charge of those who are rich in this world to be ^ridi ia 
good works,' 1 Tim. tL 18. It will be a shame to such if thoee that have 
less do more, and a sin, too, which those that are faithful in a little will rise 
up in judgment and condemn. For those who ace rich in the worid to be 
poor in good works is intoleral^ barrenness. 

And tibose that have convictions, drawing them to such and such wajs of 
finitfuhieBS, should be exceeding careful to walk in such ways more espe- 
cially, otherwise their own consciences will be their torturer and exeentMner, 
if they should escape other sufferings. The unprofitable servant knew whit 
his Lord expected ; this made his sin the greater, and his sentence thesMm 
severe, Mat xxv. 24, 26. He knew and was convinced what would be n- 
quired of him, and therefore should have been more careful to improve whst 
he had fruitfully ; and becanse he was not, ver. 80, he was east into oatff 
darkness. 

(4.) Those fruits, whose goodness and advantage is most extensive. Then 
is a special excellency in such firuits, which calls for a special care, thai thej 
may be cherished and incieased. Bonicm, quo eammumiu^ eo meUus. That 
is ihe best fruit which does most good, which does good to mosti whoss 
goodness reaches fiurihest. The apoiEtie gives those extraordinary gills the 
pre-eminence whose advantage was most common and communicative, and 
would have preferred an ordinary gift whieh tended to the promoting cf 
common and general firuitfulness befoie those extraordinary and miracokms 
gifts which were but lor personal or more private advantage, as appears by hu 
discourse, 1 Cor. xiv. 1—4. He prefers prophesying before the gift of 
tongues, because in the use of this he that had it did but edify himaeK^ but 
the use of the other edified many, ver. 12. This is the way to excel ia 
fruitfnlness, when our fruits beoome a common harvest, where all that come 
may reap. 8uch fruits we should take more care and pains for, whidi mav 
reach not only ourselves but others ; not only their bodies, but their aooh 
too ; not only few of them, but many ; and do good, not only to this or that 
person, but to a community. A particular person this way fruitful becomes 
a common good, a general blessing, and is so much moie rieh and valnaUe 
as a common treasury is more than a private purse. 

(5.) Those which you may be tempted to ne^eot, either because they are 
difficult, or reproached, or costly, or hazardous. Your ease, your eredit, 
your safoly, your worldly interest, will be ready to interpose here, and 
endanger your barrenness herein, unless you be earefhl and resolBle for 
them. 

[1.] Those that are difficult and cannot be brought forth without pams 
and mdustry. It is enough to sweeten all, and make it easy, to 



LXTSB Xm. 6.] AND TDXDTHa NDNB. 453 

it is for God, For whom will you take pains if not for him ? Should not 
what you hring forth for him he the fhiit of some lahonr? That which can 
he done with ease jon may do for any one, and shall the Lord have no more 
from you than any may challenge? None ever repented of any pains they 
took for God, hnt that ease which makes yon decline such frnits mnst he 
repented of, or else it will have a dreadful issue. 

[2.] Those that are reproached. Such as may expose you to scorn or 
derision, or hazard the reputation of your wisdom or moderation. Be sure 
they be good fruits, and then resolve, with David, * I will yet be more vile 
than thus,' 2 Sam. vi. 22. To sacrifice our reputation with men in bringing 
forth fruit to €k>d is the way to greatest honour with him, before whom the 
noblest and greatest reproachers are vile persons. 

[8.1 Those that are costly. Tou may be tempted to think (though 
nothing but a worldly unbelieving heart will thmk it) that it impairs your 
estates, or lessens the provisions you intend for posterity. Check such 
temptations with that of David, 2 Sam. xxiv. 4. Those that cost you most 
will prove best cheap ; you have the Lord engaged to make it prove so. 
And it is for the Lord, whose stewards you are but in all you have, and 
should you grudge to serve him with his own ? And the Lord in such cases 
is trying you, whether the world be dearer to you than himself. And re- 
member how the Lord resented such offerings as were cheap, and mean, and 
little wxlky Mai. i. 8. The blind, and the hune, and the sick, cost them 
little or nothing, and such they oould offer freely. But what is the issue of 
sueh thriftiness ? ver. 14. They Bxe deceivers in Gk>d*8 account, and cursed 
by him, who, when they should offor to him that which is best and of most 
value, put him off with something that is worthless and costs them little. 
You see what need there is to be earefol you decline not those fruits that 
an costly. 

[4.] Those that are hazardous, and expose yon to sufferings. Flesh and 
bk)od will be apt to decline these. Corrupt self, and carnal reason, and 
worldly spirit will call upon you, when call^ hereto, to spam yourselves. 
But such fruits most ^rify God, and will most honour those ^o bear them. 
They evidence the greatest love to Christ, and will yield the most comfort, 
and will be crowned with the greatest reward. And therefore, as there is 
neeessity to be carefrd that they be not declined, so greatest encouragement 
to be froitfal herein. 



THE LORD RULES OVER ALL 



His kingdom ruleth aver aU.-^^. Cm. 19. 

Thib 18 a psalm of praise, wherein the Lord is magnified for his mercy espe- 
cially. This mercy is the more to be praised and admired, beeanse the 
object of it is so unworthy and contemptible, man, who is so sinful, tst. 
8, 10 ; so weak, ver. 14 ; so frail, yer. 15, 16. Man, in his greatest flonrish, 
is bat like the grass, which is soon cat down, or withereth ; or like a flower, 
which fades of itself, or is blasted with a puff of wind. Oh, bat the Lord's 
mercy is more durable than life. The shortness of our lives would be a ltd 
consideration indeed, if the mercy of God did end with our life. Oh, but 
this follows us when we leave the world, beyond death and the grave ; and 
can reach those that we leave behind us too : ver. 17, * Bla mercy ia from 
everlasting to everlasting, and his righteousness to children's children.* 
Here mercy that will survive us, that will never die ; that we may meet with 
in another world, when our place in this shall know us no more ; and &iih- 
fnlness, that will continue from generation to generation, and will be mmd* 
fdl of children's children when we are dead and gone. And the comfort of 
this, ver. 18, belongs to those that believe in him, and shew the truth of 
their faith by sincere obedience, by care and mindfubess to do hia will. To 
shew everlasting mercy to such is part of his covenant ; and if we deal not 
unfaithfully wilh him, as to our part, we need not doubt but he is willii^ to 
perform his part. And as he is willing, so he is able too ; for he has all 
power in heaven and earth ; be has all things under his dominion, and rules 
over all, ver. 19. His throne is in heaven ; he rules and reigns there. But 
though the glory of his kingdom do most appear in heaven, yet ia not his 
kingdom and dominion confined to heaven, it reaches every where, thing, 
place ; it rules over all. The whole world is his kingdom ; his dominion 
extends over all. The words need not more explaining, but what we ahtll 
offer afterwards. 

Ob$. The Lord rules over all. All things belong to his kingdom, and are 
under his dominion. He reigns everywhere, and rales all and everything. 

Nothing is more plain and express in Scripture than both his reign and 
the extent of it. For the first, Ps. xciii. 1, 2, Ps. xcvii. 1, 2, where we 
have his royalty, and his throne, and the basis of it; so p30 signifies; 
and Ps. zcix. 1. His throne is not only in heaven, but between the ehem- 



Ps. cm, 19.J THB LOBD BULBS 07BB ALU * 455 

bimsy amongst his people, ver. 2; and not only in Zion/'bnt above all 
people. For the extent of it, add bnt 1 Chron. zxiz. 11, 12, < Thine, 
Lord, is the greatness, and the power, and the glory, and the victory, and 
the majesty : for all that is in the heaven and in the earth is thine ; thine is 
the kingdom, O Lord, and then art exalted as head above all,* &c. 

For the explication of the universal dominion of God, so necessary, so 
useful to be understood, and that we may lay a gronndwork for the applica- 
tion, which may be exceeding profitable and comfortable to ns at all times, 
especially in the worst, I shall endeavour to give you a dear and particular 
account of the act, the object, and the mode of it. 

For the first, to Bule^ includes these three things : 

1. Authority. Bule, without authority, is but usurpation. God is the 
fountain of all just authority : Rom. xiii. 1, * There is no power but of God.' 
All such authority, whether economical in a family, or civil in the state, or 
ecclesiastical in Uie church, is from God ; and he, from whom all is derived, 
has incomparably more himself. His authority is sovereign ; all else in the 
world (how sovereign soever called and accounted), it is subordinate to his ; 
under it, subject to it, depending on it ; and so far as it is not subject, it 
is usurpation and rebellion. He is the ' Emg of kings,' &c.. Rev. i. 6; 
and the authority of the greatest monarch is not so much, compared with 
his, as tiiat of a constable, or the meanest officer, compared with that of a 
prince. 

2. Power. To keep those who are to be ruled in subjection ; to make 
them yield and submit to the authority of the ruler. Without this he will 
be but a ruler at courtesy, and rather have the name than the reality of a 
governor. Now the Lord has all power ; he is vavrcx^ru^, the Almighty 
ruler ; he can make the powers of earth or hell to stoop to him, or crush 
them ; and usually in Scripture, where his rule and government is mentioned, 
his power is annexed: Ps. Ixvi. 7, ' He ruleth by his power for ever,' ^y^ffiQ 
Q^^. He ruleth by his power over the world : Rev. xix. 6, ' The Lord 
<7od omnipotent reigneth ;' Rev. xi. 17, ' Thou hast taken thy great power, 
and hast reigned.' 

8. The actual ordering and disposing of what is under him, for the ends 
of government — the actual exercise of power and authority for this purpose. 
And so, when the Lord is said to rule, the meaning is, he shews his autho- 
rity, and uses his power, in the ordering and disposing of all things as seems 
good to him. He makes them all serve his end and design ; he works all 
tilings according to the counsel of his will ; he orders all things in a subser- 
viency to those purposes he had from eternity ; he actually so disposes of 
all things so as to serve the ends for which they were appointed. And in 
this respect it is said, John v. 17, * My Fatiier worketh hitherto, and I work.' 
He is still at work, still ordering all by his providence. He is not like an 
artificer, who, when he has made a clock, and set it in order, and hanged 
weights upon it, leaves it to go of itself; but (as one says) more like a mu- 
sician, who, knowing his instrument will make no music of itself, does not 
only tune it, but actually touch the strings, for the making of that harmony 
which pleases him. 

This, for the first, what it is to rule ; and what we are to understand 
thereby, when God is said to rule. Let us now see what he rules — ^what is 
the object or subject of his government ; and that is no less than all things, 
' He ruleth over all.' Now, that we may more distinctly view this, let us 
look upon it in the several parcels which make up this all. 

1. He rules both heaven and earth: Isa. Ixvi. 1, 'The heaven is my 
throne, the earth is my footstool.' Both heaven and earth are under him. 



456 THB LOBD BUZ.B8 OYBB ALL. [PB. CiiL 19. 

both are sabjeet to bim. Th« glory of bis kingdom appears most ib heaTOD, 
bat the power of it reaebeff the earth, yea» and bell too. That is the proper 
place of rebels indeed ; bat he has tbem in chains ; they will not yield ob^i- 
ence, bat he keeps them in snbjeoiion, and shews that he is their mler by 
execating jastioe apon them, and making them feel the power of his wnlh. 
Ihey woold not obey the laws of his goyemment, and therefore the penalty 
is ii^oted on them ; and this is an act of goveramant, as well as e na cti ng 
laws and propounding or giying rewards. 

2. He roles not <mly heaven and earth, bat all the parts thereof; the 
whole world, and every part of it, F». edii. 6. In heaven, the asgds, 
whether they be thrones, or domioions, or principalities, or powers, CoL i. 16, 
are sabject to him, and ordered by him as he pleases ; fbr he has pot tbem 
in subjection anto Christ also, as he is Mediator, 1 Peter iii. 22. And be 
orders them as his servants, as ' ministering Spirits,' Heb. i. 14 ; he says to 
one. Go, and he goeth. Mat viii. 9. As a servant stands in the presence 
of his lord, wuting for his orders, ready to receive his commands, and to 
do his pleasure, in such an humble and observant posture do the angels 
stand in the presence of their sovereign. 

And as the thrones and principalities in heayen are under his rule, so srs 
the kingdoms of the earth, 2 Chron. xx. 6. Nebuchadnezzar, one of tiie 
proudest and mightiest tyrants on earth, was forced by the hand of God ^to 
whom the greatest kings on earth are less than worms) to acknowledge this, 
Daniel y. 20, 21, and iy. 82, 84, 85. He acted as one who had none 
above him, none to control him ; but the Lord made him know he was a 
sabject, and that whoeyer possess the kingdoms of the earth, yet the Lord 
is indeed the ruler of them. 

Yea, his dominion reaches unto the sea. Job zxxviii. 8-11. The sea, in 
his greatest rage, submits and obeys as under his rule and goyemment. Pa. 
Ixxxix. 8, 9, and xciii. 2-4. He can as easily still the rage of the ftirious, 
when it is like the swelling waves in a stormy sea ; or if they will atcvm 
against their great sovereign, can make them know subjectioa aa he did 
Pharaoh, Ps. Ixxxix. 19 ; Behemoth and Leviathan, the king oyer all tiie 
children of pride, are ruled by him, and be will rule oyer tiioae thai are 
prouder than he, and make them stoop or break them. 

8. He rules not only great things, but small. The least things in the 
world are ruled and ordered by him as well as the greatest. DU nutgna cwrmii^ 
parva negligunt ; that God regards great things, but concerns not himself 
with small matters, was the speedi of those that knew not God ; nothing si 
all is exempted from his government, the least things are under his dispmsL 
The conception of Laban's cattle may seem a small thing; yet the Lord 
concerned himself in this, and admomsbed Jacob in a dream how he dis- 
posed thereof. Gen. xxxi. 11, 12. He takes care of the meanest ereatnre, 
Ps. cxlvii. 9, Mat. yi. 26 ; the lilies, the grass of the field are under the 
influence of his government, vers. 28-80 ; he clothes them, they are his 
subjects, wear his livery; nay, there is not the least sparrow &lls without 
his order, Mat. x. 29 ; there is not so much as a hair, but is onder his 
notice and disposal, ver. 80 ; he orders and overrules the yery kaat things 
as well as the greater. Things so mean and inconsiderable as we mind 
them not, judge them not worthy of our thoughts, care, or regard^ thcj 
are all under the government of God, and he actually orders and diaposes <tf 
them. 

4. He rules not only all beings, but all motions. Acts xyii. 28. Aa those 
things that live, ha^e their life from him, and those things that have not 
life, have their being from him ; so both haye their motion from him, he 



Ps. Oni. 19.] TBI LOBD BULBS OYBB ALL. 457 

gives it, and he orders it All the motions in the world are governed and 
oveiroled by him ; all the wheels of this great engine, as thej are of his 
framing, so, whether they be greater or less they moTo not without him ; 
he sets them on motion, he quickens it, he stops it when he will ; he directs 
it how and whither he pleases. If a sparrow moye not withcmt him (as 
before), what motion can we imagine exempted from his government and 
disposaJ ? How coold Panl be so confident of the safety of his company, that 
not a hair should fall from the head of any of them, Acts zzvii. ^84, but 
that Ood who has the ordering of aU things and motions, even to that of a 
hair, had assnred him of itl vers. 28, 24. When a man, in the battle 
mentioned 1 Kings zxii., drew a bow at a venture, who was it that guided 
the motion of the arrow, so as to smite the king of Israel rather than any 
about him ? who was it that directed it, so as to enter between the joints 
of his harness, rather than to hit some other part of his armour, ver. 84, 
but that God who had designed and foretold his death ? ver. 17. 

5. He rules not only actions, but events, so that acts and undertakings have 
not such an issue as they promise or threaten, but such as the Lord pleases 
to order. That which is unlikely to succeed has the desired issue, and that 
which is likely to prosper, succeeds not at all ; because all events are in 
God's hands, and he disposes (rf them, not as we think probable or im- 
probable, but as he thinks fit : 1 Kings zs. 11, ' Let not ^m that girdeth 
on his harness boast himself as he that putteth it off.' Why so ? Because 
the event is in the hands of God, and he can dispose of it against those that 
are most confident, and for those who see little cause to expect it, Eccles. 
ix. 11. * Time and chance happeneth to them all,' ». e. their endeavours 
have such success as the hand of God will guide them to ; yet this, though 
it order all things, being invisible, things seenf many times to fsXL out rather 
at adventure, than according to the regular endeavours that have been used 
in order to them. Herein the people of God, whatever advantages they have 
had for the carrying on of their afEeurs to a good issue, yet still ascribe it 
unto God, and owe him so much as though they had done nothing, being 
sensible that whatever they did, it would have come to nothing, if he had 
not given a good event, Ps. xviii. 89, 40, and Ps. xliv., from the 8d to the 
8th verse. And he is their king, tiieir ruler upon this account, because 
their deliverances and successes were from him ; he overruled all to issue in 
good events. 

6. He rules and orders not only the substance, but the circumstances of 
things and actions. To instance in time and place. How was it that 
Abigail came to meet David just at that time, which if she had slipped, he had 
massacred Nabal's fiunily ? Why, God sent her, which is the account David 
gives of it, 1 Sam. xxv. 82, 84. How was it that the decree of Augustus, 
for taxing of the world, came forth just at the time when Mary was ready to 
be delivered ? Why, the Lord so ordered it, that what he had so decreed 
and foretold concerning iiie birth of Christ in Bethlehem might be fulfilled. 
Mat. ii. 5. When Nebuohadneszar went to war, and was in doubt whether 
to M upon Babbah of the Ammimites or upon Jerusalem, Ezek. xxi. 20, 21, 
how came he to a determination ? Why, the Lord over-ruled all the means 
he used for his direction, so that he resolves to bend his force against Jeru- 
salem, because God had determined to have it destroyed. 

7. He rules and disposes both end and means. God had an intention to 
make his people, who were before Jesreel^ the $caUer$d of the Lord, to be- 
come Jezreelf the seed of the Lord, to bless them with plenty ; and hereupon 
so orders the means, as they might see his hand herein bringing about this 
end, Hosea iU 21, 22. Here is the Lord, in the first place— I will hear— 



458 THE LOBD BULBS OVBB AI.L. [Ps. CIII. 19. 

inflnenoing all the means, from first to last, so as Jezred has the end of all 
the blessing promised. 

The Lord stands in no need of means to accomplish the end he aims at. 
But when he will make use of means, he shews his all-gOTeming and OTer- 
ruling power, not only in blessing means that are good, and proper, and 
nsnal, bat in making any kind of means to serve his torn ; so he can dispose 
of bad instnunents to promote a good end. Thus he made use of the 
Assyrian to accomplish his whole work npon mount Zion, Isa. x. 12, thongh 
he had no snob tibionght nor intention, but a qnite other design, yer. 7. 
And he can make strange and onnsnal means accomplish his pleasnre, as 
well as nsoal and ordinary. So he orders the rayens to feed one prophet, 
1 Kings zvii., and two bears to destroy those who mocked another, 2 Kings 
ii. 24. 

8. He roles and disposes not only things orderly, but snch as seem most 
confased. Not only snch afiairs as are so well ordered that we may easfly 
be persuaded some divine influence does dispose of them ; but those that 
have snch a face of confusion and disorder, that it will be hard to believe 
that the Lord has any hand therein ; even such does he rule and order, 
though we see him not acting therein, till the darkness and disturbanee be 
over. What horrid disorder was there in the actings of Jacob's sons, coo- 
spiring against their brother, throwing him into a pit, selling him to the 
Ishmaelites, Gen. zxxvii. Who could suspect that the Lord had a hand in 
any of this 9 Yet his hand was in it all. The confusion and disorder of it 
was indeed from the visible actors ; bat the Lord was all this while woi^ing 
this chaos into a beautiful form, and when he had done, then it appears with 
a lovely face, and is so represented by Joseph himself. Gen. 1. 20, and 
zlv. 4, 5, 7, 8. Who could have expected that such a dismal cloud would 
have tiius cleared up ? But this is the Lord's doing, and such things he is 
wont to do, while he is ruling over all, and all are over-ruled by him. 

If you should see such a black and dismal &ce of things as may tempt 
yon to conclude that God has forsaken the earth or the pla^ where you are, 
that he can never mingle with such confasions, or intermeddle in sudi horrid 
disorders, stay a little before you yield to such conclusions. The Lord once, 
out of chaos, brought a well-ordered world. He rules still ; and can, when 
he pleases, out of mere confusion and darkness, bring for^ a new heaven 
and a new earth, wherein righteousness may dwell. 

9. He rules and orders things, both necessary and contingent or casnal. 
Things necessaiy, such as proceed frx>m necessary causes, which act in one 
certain uniform way, and caonot of themselves vary nor proceed otherwise; 
soch are the coorse of the heavens, the eclipses of the luminaries, the seasons 
of the year, the ebbings and flowiogs of the sea. The Lord gave law to aH 
these, and keeps them to the observance of it, yet overroles them, and gives 
them other orders when he pleases. The heavens declare the glory of God 
this way, Ps. xix. 1 ; not only by their fabric and influences, but by their 
course and motion, which he instanceth in verses 4-6, Ps. Ixxiv. 16, 17. 
He has settled all the olimes of the earth, and the seasons of the year, Jer. 
xxxi. 85, 86. The Lord has fixed the course of these things, they cannot 
vary therein of themselves ; but he himself can change it when he thinks 
fit, and has given instances of his overruling power herein. He has changed 
the course of the sun, and made it stand still, as in Joshna's time ; or go 
back, as in Hezekiah's time. And the course of the sea too, how nne<m- 
trollable the motion thereof seems to bel The Red Sea and Jordan are 
evidences that he who rules all can overrule anything. 

So things contingent and casual, which fall out uncertunly or accidentally, 



Pa. CHL 19.] THB LOBO RULES OYBB ALL. 459 

which those who know not God ascribe to chance and fortune, the Lord 
orders them, they &11 ont as he pleases. He disposes of them certainly, 
how uncertain soever they be in respect of other causes, Proy. zri. 88. The 
lot is so ruled and directed by the Lord, that it falls just so as he would 
haye it, and can do no otherwise ; so when a man is slain casually, the 
Lord is said to 'give him up to death,' Exod. zxi. 18. There is an 
instance which will clear it, Deut. xiz. 4, 5 ; in this case, which is so eveiy 
way accidental, the Lord is said to deliver the man into the hands of him 
that slays him. 

10. He rules and orders not only that which is good, but that which is evil 
and sinful. God is no way the cause, no way the author, of sin. It is the 
work of the devil, he brought it into the world ; but being there, and the 
Lord permitting it to be Uiere, Acts liv. 19, Ps. cxviii. 12, he takes such 
order about it that it may appear he rules over all, and that tiiere is not any- 
thing in the world but is subjected to his government and under his disposal. 
Accordingly, 

(1.) He limits and bounds it, so that it proceeds not so far as Satan and 
the depraved will of man would have it; otherwise it would overwhelm the 
world, and no flesh would be saved. He restrains it in many by common 
grace, and breaks the power of it in his people by effectual grace. He with- 
held Abimelech from sinning when he had a mind to it. Gen. zx. 6. 

(2.) He overrules it to good ends, and disposes it to excellent purposes. 
So the horridest sin that was ever acted in the world was ordered by him, 
to promote the most blessed and glorious ends ; and so he had disposed of 
it in his eternal counsel, before the actors were in motion or in being. Acts 
iv. 27, 28 and ii. 28. They designed therein the satisfying of their own 
malice and cruelty ; but he disposed of it to the getting hunself the greatest 
glory, in the redemption and salvation of lost sinners. 

So the wickedness of men, in afflicting and persecuting his people, is over- 
ruled by God to the destroying of wickedness, the promoting of holiness, 
and the preparing of greater gloiy for them. He orders sin, so as it tends 
to destroy sin ; the sin of oppressors, so as to purge sin out of his people, 
Isa. xxvii. 9. Isa. i. 25, he turns his hand upon tiiem, in letting loose the 
hands of oppressors and persecutors against them. So that there is a 
double hand in their sufferings: the hand of wicked men, and that would 
destroy the oppressed ; the hand of God, and that would destroy their sin. 
And the hand of God prevails, and thereby shews that he rules over all. 
He orders sin, so as it tends to promote holiness, to advance its opposite. 
Bom. V. 8, 4, Heb. xu. ; he orders it so as to make way for greater glory, 
2 Cor. iv. 17. Thus he brings the greatest light out of the blackness of* 
darkness, and ' turns the shadow of death into the morning,' thereby making 
it evident that he rules over all ; makes the greatest evil advance the greatest 
good ; and that which is the worst of all, to serve the best and most glorious 
purposes. 

11. He rules things natural and voluntary. Natural, such as have their 
next causes in nature, the hand of God rules therein, as in thunder and 
lightning, Job xxxvii. 2, 8 ; wind and rain, Jer. x. 18, Ps. cxlviii. 7. Not 
to stay upon other particulars, read Psalms civ. and cvii., and you will see 
plentiful evidence hereof in these and many other instances. 

But^ore particularly, he rules things voluntary; such are intelligent and 
rational beings. Man in special is the subject of his government. Those 
amongst the sons of men that are his he disposes and tf^es care of, yet in a 
more peculiar manner. The Scripture is full and clear in expressing how 
man is governed by him in birth, and life, and death. He takes order about 



460 TBS LOBD BDLX8 OTSB ALL. ^ [Ps. CIII. 19. 

his donoeption, fonnaiioii, and birth, Job z. 9-11, Pb. ezzxii. 14-16. He 
fizeih the period of hiB life, and detemunes how many hia days shall be upon 
earth, Job jxy. 5. He oidera what his atate and eoodition ahall be while he 
livee, Ps. Izxv. 6, 7, 1 Sam. ii. 7, 8, Ps. eziiL 7, 8. Hs rules the mind and 
heart, ProT. zxi. 2, Ps. ezix. 86, and er. 85. No heart ao obstmnle bat he 
can bend it ; none so £ut elosed hot he ean open it, Aets zti. 4 ; none so 
refraotoiy but be ean tarn it whitheraoeyer he will ; none so frozen and 
ooDgealed bat he can melt and dissolve, and make it dnctila as water. He 
alone has the sovereignty over the hearts of men : * he opens, and no man 
shnts,' &e. The will, that impions fteolty that will stand oat when the 
whole man besides is oonqoered, he ean sabdae at his pleasoi^, and make 
it ran into a ready eomplianoe with &is own will. He znlea the tongue and 
words, Prov. xvf. 1. Man withoat him ean neither prepare his heart to 
speak, nor speak what he has prqiared ; both b from him, who has the 
eommaad both of heart and tongae ; and he can gnide the tongne to speak 
what shall be more effeotaal than what it was prepared to otter. AngostiDe 
is a remarkable instance hereof, who, beginning his sennon, was led to 
another sabjest than what he designed, and was prepared to speak of; 
and fonnd afterwards that he was overraled thereto by the hand of Ood for 
the conversion of a sedaeed sool, which the disooorse ha had intended, it is 
like, would not have tooched. 

He roles and orders his feet and paths. If we weie left to take oar own 
coarse, whither woold we ran? Jer. z. 28. Who then shall diraet him? 
Ps. zzzvii. 28. When we have foond oot a way which oar own jodgment 
thinks best, and oar own inclination leads os to, the Lord often leads os oot 
of it, and directa as better, Prov. zvi. 9. He roles hands and actions, Pa. 
zviii. 84. It is he that holds and goides the hand, or else it would make 
nothing bat blots ; his goidanee is the sofficiency and strength of it for eveiy 
service, for any work he calls os to. And so Nehemiah seeks it: Neh. vL 9, 
' Now therefore, God, strengthen my hands.' 

Thos the Lord roles over man, and over every part, and every act. Indeed, 
of all the creatores oa earth, man only is capable of that which is properiy 
government ; he is the only sobject that can be roled by laws. Accordingly, 
he has enacted laws for os, and enforced them with penakiee, and eneooiaged 
obedience to them, by promises of reward. And according to oor obeervance 
of his laws he Will jodge what solgects we are, and will answerably proceed 
in the ezeeotioa of them ; by enhappying those with the reward promised 
who shew themselves frithfol sobjects, or by inflicting the penalty im those 
who prove refractory and disobedient And thos dofli the Lord most pto> 
perly rale over men ; thoogh, in a larger sense, he roles over aU things. 

I might shew how he roles over his people in a more pecoliar manner than 
over other creatores or other men, how he orders and overroles aH things te 
seeore them from evil and to do them good, how he commands all things to 
serve them for these porposes, Ps. liz. 18. His goverament reaches onto 
the ends of the earth; bat he makes it known he roles in Jacob in a mora 
special manner, he having a particalar respect to them in his idiole 
government, Deot. zi. 12. £ot the enlargement tf this I reserve to the 
application. 

I shoold proceed to the third general proposed, and give an accoont of 
the mode of this government, shewing what land of role it is» by some pro- 
perties of it» whereby its ezoelleney imd transcendency above all other will 
be manifest. 

1. It is a sopreme sovereignty. He that roles over sU has none above 
hun, none co-ordinate with bun, none hot soeh ag arebdow him, indefinitelj 



Ps. CnL 18.] ««BB LOBD BULBS OTEB ALL. 461 

below him, none bat what are sabjecied to him, and nnder him at an infinite 
distance. 

The powers of heaveD, those that are called thrones and principalities 
there, are not only subjects to him, bnt his servants. They attend in his 
presence, and while they wait on him they adore him ; the splendour and 
lustre of his majesty is greater than they can well behold, Isa. yi. 1, 2. 
' With twain they covered their &ces,' as not able to endure the infinite 
splendour of his glory and majesty, no more than our weak eyes are able 
to behold the sun shining in his Ml strength. ' And with twain they 
covered their feet,* as abashed in sense of their own vileness and imperfec- 
tion, in comparison of the incomprehensible perfections of their glorious 
sovereign. < And with twain they did fly,' to shew their readiness to execute 
his commands, their swiftness in doing him service. They do not only 
serve but worship him, Heb. L And as to be a servant is simply something 
less than to be a subject, so worship denotes greater subjection than any 
other service. Thus are the powers of heaven subject to him. 

The powers of hell tremble before him, James ii. 19. Thoagh they be 
called the - rulers of the darkness of this world,' and the chief of them the 
* god oi the world,' yet before the Supreme Migesty of heaven they have not 
the confidence of free subjects, bnt tremble as slaves. Those that have led 
all men captive are the Lord's prisoners ; they are in a lower and worse 
capacity than other of his subjects, they are rebels . under punishment for 
their disobedience. He is ruling them, and will rule them for ever, in wrath. 
He has them in chains, they cannot stir without his leave ; they could not 
so much as enter into a herd of swine till they had begged leave. Thus are 
the powers of hell subject to him. 

As for the powers on earth, the bluest and greatest of them are bnt his 
nnder-offieers, and more under him incomparably than the lowest and mean- 
est of their sulgects are under them. They have their power and commis- 
sion from him ; he has limited them as he saw fit ; and if they will not keep 
their bounds, and really acknowledge their sulgection to their Great Sove- 
reign, he will * rule them with a rod of irony and break them in pieces like 
a potter's vessel,' Ps. ii. 9, 10. A mighty Cham, a great Mogul, a grand 
Bignior, the highest prince and potentate, is no more to him than a worm, 
or a fly, or a grasshopper is to us, no more than a potter's vessel, which is 
of less worth than any living creature is to us. They are but a small part 
of their dominion, that which is under their government, bnt their whole 
dominion is as nothing to the Great King, Dan. iv. 85. So that to him 
they are not the thousandth part of that which seems to be nothing, so 
much inferior are they to the Supreme Majesty of the world, and so much 
should they be subject to him ; and if they will not, he will be ' terrible to 
the kings of the earth,' Ps. Izzvi. 12. He will cut off the proud, and erne], 
and presumptuous spirits of oppressing Nimrods, and that in a terrible 
manner. He will make ihem know (though they be apt to forget it) that 
they are subjects, and that the Lord reigns and is their Sovereign, and that 
the kingdom is his alone who rules over all ; that he is ' the blessed and 
cmly potentate, the King of kings, and Lord of lords,' 1 Tim. vi. 15, the 
only Supreme and Sovereign ruler, and Lord of all. 

2. He rules absolutely ; his government is unlimited, for who can bound 
him who rules over all ? Other rulers are limited by laws or contracts, but 
none give law to God, nor lay obligation on him bat himself; he has no 
other bounds but his own wise and holy will, and his will is law to heaven 
and earth, and all creatures therein, Dan. iv. 85, Ps. cxv. 8, andcxzxv. 16. 
It is too great a power for any mortal man to be trusted with, to make. his 



462 THS LOBD BITLBB OTKB JOX. [Ffek CIIL 19. 

will a law and role to othera. The Lord has mbjected all to Ua laws, and 
if others will entmst their mlers with a freedom to do whaterer thej will, 
thej do it at their peril. The eorrapt and depraved will of man may prove 
a pernicious law ; hat as it is the prerogative of God, so it is the advantage 
of the world that the will of God should be Hs law, and thai all things 
should be ordered according to his pleasure, because his will is infinitelj and 
perfectly wise, and holy, and good. 

8. He rules irresistibly. His govemment iB uncontrollable. None can 
give check to his orders, nor hinder him from accomplishing his pleasure, 
Isa. xlvi. 10, 11. Whatever he pleases shall be done, and woe to those 
that attempt to hinder him, Isa. xlv. 9, Jer. xviiL 8, 4, 6. No powers in 
the world can any more hinder the Lord from ordering all in heaven and 
earth as he pleases, than the clay can hinder the potter from forming it into 
what shape he list. So Dan. iv. 85, Job iz. 12, 18. As none should ques- 
tion his proceedings, so none can stop them. Those who presume they sre 
strong enough to help others, shall not be able to help themselves when he 
fiedls upon them; they must stoop, yea, fall irrecoverably. Job xi. 10. 
Whatever the Lord undertakes, whether to save or destroy, whether to do 
good to those that please him, or hart those that offend him, he will do 
it unavoidably ; there is none can hinder him, Bom. zi. 9, 2 Ghron. zz. 6. 
All the resistance that any created power canmake to the Lord in hisoouise 
of governing the world will be but like that which a snail can make to the 
foot that treads on it, and will crush it. All the impediment they can give 
him is no more than a fly can give a wheel that is whirled about wi& a 
strong hand. All attempts of the powers of hell or earth to hinder the Lord 
from ordering all as he pleases will be as ridiculous, Ps. ii. 1-5. 

4. He rules perfectly. There is not the least weakness or imperfisction 
in his government, as there is in that of other rulers ; nothing of emr or 
mistake ; nothing that the most ezcellent prudence would order otherwise ; 
nothing defective, for want of judgment as to things present, or want d 
ezperience as to things past, or want of foresight as to things to come ; for 
he has all things, past, present, and to come, dearly before his eyes, in every 
act of government, and in his ordering of every particular, Ps. czlviL 5. The 
Lord is great, as he is the ruler of the world ; and as he rules all things with 
great power, so with infinite wisdom. It is an infinite understanding that 
governs the world, Prov. iii. 19, 20. And as there is perfection of wudom, 
so also of righteousness, in his government, Ps. zovii. 1. 2, the basis of his 
throne (as before) Ps. zzzvi. 5, 6. All these perfections, so infinitely great 
in all dimensions that none can give an account of their height, and depth, 
and length, and breadth, do shine forth in preserving man and beast, in the 
Lord's disposing of all things in the world, from the highest to the lowest 

5. He rules idl at^once. Orders all things, in heaven, and earth, and under 
the earth, together. Men cannot do two things at once, but first dispose of 
one business and then of another ; order the afiairs of one place now, and 
when that is done, despatch the concernments of another. But the Lord 
orders all the affiurs of all parts of the world at once ; he can mind them all 
together, how infinitely various they seem ; the multiplicity of them is no 
more distraction to him than if he had but one thing m hand. He has a 
governing hand over all things, in all their actions and motions, thiougfaoot 
the whole world, and his hand is in them all at once ; and in those affiun 
which he manages by instruments, while they are acting under him they 
are acted by him, and he acts immediately in them all ; how hr soever they 
may be asunder, he influences them all t^tiier. 

And though Uiis be hard to conceive, yet must there be no doubt of it» 



Pb. dlL 19.] TBX LOBD BITLBB OVXB ALL. 468 

if we belieTo that God rales over aU. For since there are many millioDS of 
things in being and motion at once, if the Lord did bat order one or few 
things at once, the greatest nomber of them woold be and move without 
him. Since he roles orer all, and none subsist or move without him, he 
must be conceired to put forth millions of governing acts at once, as many 
together as there are things and motions in the world. 

6. He rules easily. The government of the whole world, and all things in 
it, gives him not the least trouble. He takes care of all without any solicit- 
ousness ; he orders all, without any toil; he acts all, without any labour ; he 
does it continually, without any weariness. Ov yAf xafi,nt 6 ef6( o-^offarMr, 
oudi &6hnt 9^ rii¥ mvruv i^atf/av, Athanat, contra Arian, Oral. 8. God 
is not weary with ordering the universe, nor is all the work of the world too 
much for him ; he does it all with as much ease as we do that which may 
be done with a word, or a look, or a beck ; he rules the world as easily 
as he made it. ' God said. Let there be hght, and there was tight,' Ps. 
zixiii. 6, 9. He does not properly speak ; he did not so much for the 
making of the world; it was enough that he willed it. M^voy iBtknat Kal 
hnai6t ra trdiwa, id, ibid ; he only willed it, and all things started out of 
nothing ; and with as much ease, with such a word he upholds and governs 
the world, Heb. i. 8 ; by his word he upholds all things in their being, 
and order, and motion ; his word is enough for aU. It is sufficient that 
he wills it : To jSoOXii/mc lUwt ixai^f Icrn aurou ^^g ri)y rw 9rdnm df]/M. 
oiW/a» ; his word or will was enough to make all, it is enough to govern 
all ; it costs him no more toil or trouble, than a word of our mouth, or an 
aet of our will costs us, Ps. cxlvii. 15-18 ; he rules and orders all things as 
easily as if he had but one thing to order ; all are not so much to sovereign 
power and all-sufficiency, as any one, the least, the easiest is to us ; he 
rules the world, as if an artist eould make a dock go with his eye, and keep 
it in true and constant motion only by looking on it ; the most miraculous 
acts of his government are done as easily as we breaUie, Ezod. zv. 8, 10. 

7. He ruleih continually. His government is indefectible, he is always 
ruling over all, without ever ceasing, without the least intermission. If the 
Lord should but withdraw his governing hand a moment, all the wheels of 
the great &bric of the world would stand still or CeJI to pieces. When 
those whom we call the rulers of the world are asleep, or idle, or worse, 
God is still at work ; his over*seeing eye is l^^aXft^g dx«//xf]ro(, an eye 
that * neither slumbers nor sleeps,' Ps. czzi. 8, 4, Zeeh. iv. 10, 2 Chron. 
zvL 9. They run, they are always in motion, never shut, never diverted, 
ever beholding the whde earth, to shew himself strong in the government 
of it, Ezod. zv. 18, Ps. ezlvi. 10. * The Lord shall reign for ever,' for ever ; 
not only because of the continuance of this sovereign dignity, but because of 
the ever continued ezerdse of his regal power. 

Thus much for the ezpfioation of this grand truth. 

For the proof of it, there is tittle need of reasons and arguments, when 
there is so much evidence from Scripture, as I have ahready given an account 
of. Only take notice of these three particulars : 
^ 1. The Lord has right and title to rule over all. 

2. He is able to rule all. And, 

8. He is concerned, and so wilting to exercise such an universal govern- 
ment. 

Each of these alone will be a sufficient confirmation of this truth, but 
taken all t(^(ether, they make up abundant evidence. He that has right 
to rule, may rule if he be able ; and he that is able, will rule actually if he 
be concerned. But the Lord nuuf rule over all» he has ri§^t to do it ; and 



464 THB LOBD BULKS OYSB ALL. [Pb. CUl. 19. 

he can rule over all, he is able to do it ; and he is unUmg too, being hi^y 
eoDcemed to do it ; and therefore he aetaally goyeniB alL 

1. The Lord hm right and title to role o^er all. No ereatnre has so 
mnoh right to role o^er any one thing as he has to role over all ; for all 
things are his own, Ps. Izzxix. 11 ; heaven and earth, the worid, and the 
fnlness of it, t. e. whatever is in it, all things wherewith iha world is re- 
pleniahed, Pd. Izxiv. 16. So partionlarly man is his own, Pb. e. 8, and all 
that men ei^joy are his, 1 Ohron. xzix. 14, 16 ; ail are his own, beeaoae he 
made them all. And so yon may observe in the texts before qfnoted, where 
the Lord is spoken of as proprietor ; his making of them is mentioned, that 
being the foondation and groond of his propriety. Indeed, nothing ean 
be so moch oar own as that is God*s which is created by him ; by Tirtoe 
of this, everything created is his own in the fnllest sense ; absolutely, with- 
out any limitation ; totally, withont any eo-partner ; prmeipally, without 
any subordination ; primarily, without any derivation of title from others ; 
independently, without any dependenoe upon any other lor his title ; so thai 
what we count moat our own, is not near so much ours, as eiverything is 
his* 

Now, an absolute owner or prqprietor has right to possess, or make use, 
or dispose of, or order what is his own as he sees fit, Mat. xx. 15, Esther 
i. 22. The world is more the Lord's than any man*s house is his own, and 
so has all right to rule it. The same word, damdnuMt signifies both a lord 
and an owner ; and dominiumf both rule and property ; so fiir as any one 
hath property, so fur he is a ruler, and may dispose of what is his own. 
And we have them joined together in Scripture, 1 Ohron. xxix. 12, where 
you have the kingdom or dominion, and the right or title to it (all are thine). 
The Lord's kingdom rules over all, because aJl his own. 

2. He is able to rule over all ; he, and he alone is in a capacity to do it 
And this is evident by those infinite perfections of his, whi^ I have given 
you an account of heretofbre. 

(1.) He is almighty. He can do all things, and therafbre he can order 
and rule everything ; he can keep all in subjection, and make them aerrs 
the ends he has appobted them, Bev. xix. 6. Omnipotency is anffidenlibr 
the government of all things. An Qniversal power is more aUa to role all, 
than our limited particular power to govern any one thing. 

(2) He is omnipresent. Everywhere present, and so can observe and lake 
order about everything wherever it is. He fills heaven and earth, Jer. 
xxiii. 24 ; no part of the world, but he is fully in it ; he more than fills it, 
2 Ohron. ii. 6. There is not any part of the world which is ai the least 
distance from him; and therefore be is in a capacity to order and govern alL 

(8.) He is omnucimU. His knowledge is infinite, and reaehes all thingi, 
and therefore he knows how to order all things, and how to extend his rule 
over all. He understands the nature, and tomper, and power, and modous 
of all creatures, and accordingly discerns how they may be ruled, how they 
are to be ordered, Heb. iv. 18. The minds and hearts of men which are 
not subject to the government of any creatures, because they are not known 
to any, are open to the eye, and under the inspection of God, and so under 
his rule and government. And thus it is evident thai the Lord is able to 
rule over all, and all-sufficient ibr the govemmsnt of all tfainn^ 

8. He is willing to role over all. He has not only right and power, but 
a will to govern the world ; and so nothing is left to make us doubt bat {hat 
he actually rules it. That he is willing is evident, because he is higfatyeon* 
cemed. The end for which he made 2(1 would not otherwise be attsuied if 
he did not order and dispose of all in a tendency thereto^ Prov. xvL 4. He 



Ps. OnL 19.] THB LOBD BULBS OTBB AIX. 465 

made all things for his own glory ; bnt they eannot promote this end, they 
will not gloi% him, onless he concur, and order, and role, and overmle 
them. He made all things, ad respomuM ipsius, to answer him, so some ; 
ut obtemperent ipsif so others to the same sense, that they may obey him. 
Bat that they may obey him he mnst keep them noder his role and govern* 
ment, otherwise his end in making them may be lost. Now the Lord is not 
willing to be frustrated in his great design, and therefore willing to rale all 
for the promoting of it. And hence we may certainly conclude that he 
actually rules over all. 

I will but endeavour to remove one objection out of the way, and then 
proceed to application. 

If God rule over all, then all things would be excellently ordered. But 
there seems to be one thing remarkable in the government of the world, 
which men are apt to think would be otherwise oidered if the Lord did con- 
cern himself in the governing of all things. And it is this : in all ages good 
men have ordinarily fared worst, and those that are bad have fSared best in 
the world. These have ruled, while those were under hatches ; these have 
prospered and flourished, while those have been oppressed or afflicted; these 
have had power, and plenty, and successes, while those have been under 
wants, sufferings, persecutions. This has not only occasioned the heathen 
who knew not God to question his providence and universal government, dia 
rou 6^v, 9'erf fMv ayahvg dvaru^owrag, when they see the misery of good men, 
irorf 6t xaxovg iv lavro?!; ivvo^vvrag, and the prospenties of bad men ; but it 
has been a stumbling-block to the best of God*s people, which some of them 
could hardly get over : Ps. Izxiii. 2, 8, 4, 6, 12, * My feet were almost gone ; 
my steps had well nigh slipped. For I was envious at the foolish, when I 
saw the prosperity of the wicked. For there is no bands in their death ; bnt 
their strength is firm,' &c. ; whereas he himself, and the generation Of the 
righteous, met with other measures : ver. 14, * AH the day long have I been 
plagued, and chastened every morning.' So Job, when himself was under 
80 grievous afflictions, observed the wicked were in great flourish. Job xxi. 7 ; 
and Jeremiah expostulates with the Lord about it, as a strange dispensation, 
of which an account could not be easily given, Jer. xii, 1, 2. 

But in answer to this, 1, There woidd be no reason to question the uni- 
versal government of God upon this account, if the nature and tendency of 
prosperity and afflictions were but rightly apprehended. 

It is thought a disparagement to l£e government of the world that wicked 
men fare well therein. But if outward prosperity do not make them fare 
well, the show will vanish. Now, prosperity is so far from being good to 
evil men, that there is scarce anytlung worse in this world than to prosper in 
ways of wic^edoess. It is as if a physician should leave a wilful patient to 
please himself with such a diet as will heighten his distemper, and tends to 
make it incurable. Would you think this a fstvour, or that the sick person 
is well dealt with, how much soever his fare pleases him 7 No better, no 
more favourably does the Lord deal with wicked men when he suffers them 
to prosper in their evil ways. Alas I this prosperity tends to harden them 
in wickedness, and to fasten them irrecoverably in the ways that lead to 
destruction : Prov. i. 82, * The turning away of the simple shall slay them, 
and the prosperity of fools shall destroy them.' ' The ease' (for so we may 
render that which we read the turning awcty) * of the simple,' their freedom 
from afflictions, tends to ruin them, though they are so simple as not to 
understand it. ' And the prosperity of wicked men ' (for these are fools in 
Solomon's language) 'will destroy them.' And is it any great &vour for 
the Lord to give Uiem that which will prove destructive to them ? 

VOL. n. o g 



466 TBB LOBD BULKS OVEB ALL. [Ps. Clll. 19. 

Their prosperoas state is but a fattening them for the day of slanghter. 
And thus the prophet resolves this difficulty, Jer. xii. 8. And so some 
understand that of the apostle : James v. 5, ' Ye have lived in pleasure on 
the earth, and been wanton ; ye have nourished your hearts aa in a day of 
slaughter.' A beast that is intended to be killed is put into fat pasture, and 
seems to fare better than another that is left to shift for itself on a bare 
common. But a fat pasture is no sign of favour unless it be a favour to be 
killed sooner. Look upon prosperous sinners as fattening for slanghter, as 
preparing for a sudden, terrible fall, and their prosperity will be no excep- 
tion against the divine government of the world. Says Isidore, We ought 
not to lament those who smart when they offend, 'AX>ib rou^ dcfi/ud^/ 
«roiouiTac, but those that go on in sin unpunished. As it is not so grievous 
to be sick as to have no cure, those that suffer here are in the way to be 
healed, but those that go on unpunished, dg dvaXyfi9ta» odc^outfa, lose all 
sense of their disease, their case is next to desperate. If their path wen 
hedged up with thorns, or met with some rubs in the way, it is like thej 
might take up ; but when their way in wickedness is plain and pleasant, 
they are never like to stop till they run themselves into eternal ruin. 
Nothing makes the case of a sinner more^dangerous and desperate than a 
continued prospering in sin. 

And as wicked men cannot be reasonably accounted to fare well for all 
their flourish and outward prosperity, this being so dangerous, so destruc- 
tive, so much a curse, so dreadful a judgment, so on the cthar hand, those 
that are good cannot be thought to hie ill because of their afflictions and 
sufferings in this life ; for afflictions are necessary for them, considering the 
sickly complexion of the best souls in this life, even as physic is for a dis- 
eased body. If the Lord did not use this method, it would signify he cared 
not for them, regarded not whether they were well or ill, whetiber they lived 
or died; 6 rtfiv6in,f¥og xcU xai6futvog ^^hi Sf^oMrf/av odfvff, when they are 
lanced and seared, they are under cure; drh rfjg aXytidwoi Se^ciiaf 
xapvucofiivog, though it be grievous, it is the way to their recovery. This 
helps them to more health, and strength, and life, in the inner man, 2 Cor. 
iv. 16 ; this makes them more fit for service, more fit for communion with 
God, and capable of greater gloiy, ver. 17. And does God deal ill with 
them in thus doing, in dispensing that which is so necessary, so highly 
advantageous to them ? Is there anything in this dispensation thus truly 
represented that can impeach God*s government of the world ? Is then 
anything that does not become him, that does not speak the ordering <^ a 
divine hand ? 

2. If these things were of another nature ; if prosperity did signify some 
favour to those that are bad, an6 afflictions did speak more severity to thoM 
that are better ; yet the small continuance of them makes them inconsider- 
able. Their < light afflictions are but for a moment,' no more b the pros- 
perity of the other. Compare it with eternity, and it is nothing, eto^t c&i 
M^oMfivou fitov didarfifjLa rh ftfidU i9Tt¥y to God, the whole space of a man's 
life is as nothing. What if the Lord were severe to his children for this 
moment, it is nothing to that everlasting kindness which they shall shortly 
meet with, but never be deprived of. He loves them here, but it is not 
fondness, or feminine tenderness, to let them have that which pleases them 
though it be hurtful. Illoa fortius amat, it is a strong, a masculine love, 
which is to do them good, and keep them under sharp discipline, if nothing 
else will do it. But this will be needful but for a while, i( is but for a 
moment. 
^ The wicked, on the other side, they are under the sentence of eondemiia> 



Ps. OiU. 19.J THB LOBD BULES OYBB ALL. 467 

tion. And what if he give them a little respite, and let them take some 
refreshment betwixt the sentence of death passed on them and the terrible 
execution ? Alas I in a few moments they are to die, to die eternally. And 
is this snch a forbearance, is this so great a favour, as to make it a question 
whether the proceeding do become the Buler of the world, the Judge of hea- 
ven and earth 1 

8. This exception will have no force, can take no place, in those who 
believe a future judgment. The great Buler of the world has several acts 
of government, which have their appointed times, and to which he proceeds 
gradually aud regularly. Here in this life he gives his laws, and expects 
what observance they will meet with. He has reserved judgment and exe- 
cution in distributing rewards and punishments till this life be ended ; they 
are principally for another world. The Lord, in great wisdom, passes from 
one to another distinctly ; but vain men would have these confounded and 
run into one another. They would see judgment before trial, and execution 
before the assizes ; and crowns and rewards before the combat be ended, 
before the race be finished, before those who are to be judged have given 
full proof of themselves, Heb. ix, 27 ; Acts xvii. 81, * Because he hath 
appointed a day, in the which he will judge the world,' &c. If he had not 
appointed such a day, and given assurance of it ; if all things should pro- 
ceed with good and bad to eternity, as they do for a little time : then there 
might be some more colour for this exception. But we would have all done 
here, and appoint the day presently, and so leave no work for the great day 
of hk appointing. If the Lord should proceed yfiih all here according as 
they are and do, n^irrog riv 6 r^; x^iesug X^o(, Isid. lib. v. epist. 215, the 
appointment of a future judgment would be in vain. 

Stay but a while till things be ripe for judgment, or do but believe what 
God has given assurance of, that the Judge is at the door, and will speedily 
reward all according to their works, and then all will be clear. The day is 
at hand when God will fully vindicate his government, not only to the 
reason of men (as he does now), but to their senses, and then there will be 
no occasion to complain that those that are bad fare well, and those that are 
good fare worse. Then you will see the righteous ruler of the world making 
a vast and everlasting difference betwixt good and bad ; and in the mean 
time you have as much reason to believe it as if you saw it now. 

Use 1. For information. This serves to inform us in several things which 
much concern as in point of belief and practice. Particularly, 

1. In reference to superiors, whether civil magistrates or church gover- 
nors, or heads of fJEunilies, or rulers of others in any capacity. Hereby we 
learn, 

(1.) That all are subjects in respect of God. He rules over all, and there- 
fore all are to acknowledge him as their sovereign, and themselves as sub- 
jected to him. The highest on earth are as much subjects to the great God 
as the meanest of their vassals are to them ; and those, whoever they are, 
who Consent not to this subjection, and demean not themselves accordingly, 
they are rebels to God, whatever they are amongst men. So he accounts 
them, and they may expect he will proceed answerably against them. So 
Saul, though a king, his not observing of God's command, is branded as 
rebellion, and aggravated as a crime equal to witchcraft and idolatry, 1 Sam. 
XV. 22, 28. They are to subject themselves to the sovereign of the world 
with trembling, and to serve him with fear, Ps. ii. 10, 11. 

(2.) They are but officers in subordination to him ; the highest of men, 
no more than under-officers. For he rule s over all, and therefore is above 
all, and so there are none but who are under him. He alone is supreme, and 



46d TUB LOBD BtrUBfl OTBB ALL* [Ps. dZL 19. 

the greateflt are below him at an infinite distance ; be is higher than the 
kings of the earth, Ps. Ixxxix. 27, Eccles. y. 8. The higher powers are all 
nndlBr him, whose being ml^ over all speaks him the Most High. It is no 
disparagement to the highest on earth, no, nor to the prineipalitiea and 
powers in heaven, to be counted his nnderlings. 

(8.) All their authority is derived from him. If he mle over aD, nose 
have power to mle bat what he gives and allows. None have any authority 
but whom he authorises. All subordinate officers derive their authority from 
the supreme magistrate ; if they challenge or use any more, they nsnirp. He 
is the fountain of all authority ; there is none in channel or cistern but what 
comes frt)m the fountain. Bom. xiii. They have their commission frt>m bin; 
they have no more, no other power, than is contained in the commissioa 
which they have from the supreme governor of the world ; what they act 
beyoud it, against it, is no act of authority, but of presumption and 
usurpation. 

(4.) All authority should be exercised for him ; and that has no authority, 
whatever it be, which is not for him. He that is the original of all power in 
church, state, and families, must needs be the end of all. Bom. zi. 86, Heb. 
ii. 10. All is from him, and all is for him, who rules over all. That whidi 
is not for him is so far by no authority fr^m him, for he gives no authority 
but for himself. What, then, is that which is against him ? Any law, or 
order, or command, of powers higher or lower, which is against the will and 
interest of God, is no act of authority, for there is no authority but what the 
Lord gives; and to be sure he gives no authority against himaelf. Dent. L 
16, 17, 2 Chron. xix. 6-7. 

(5.) Hence we may learn how we are to obey our superiors. He .thai 
rules over oil must be first obeyed, and all others as they stand in relation 
to him. They are under him, and subordinate to him, and so must be 
obeyed in subordination to him, and no otherwise ; never above him, never 
against him. When their wills not agreeing with his come in competition, 
then he who rules over all must have the pre-eminence in this case. The 
equity of it is so clear, we may appeal to the consciences of any who acfcnow* 
ledge the sovereignty of God, as the apostles did : Acts v. 29, ' We ought to 
obey God rather than men.' The case is more dear than if we shouM put 
it so, whether it be better to obey the prince or a constable, judge ye ; for 
he that rules over all is infinitely more above the highest on earth, thaa the 
greatest monarch is above the meanest officer. 

When any of the sons of men, whether magistrates, or paston, or parents, 
or masters, enjoin us to neglect anything which is our duty, or do any- 
thing which is a sin ; not to obey them is no disobedience to any authority, 
for none has the least authority to enjoin any such thing. God, who is the 
rise of all authority, never authorised them to require any such thing. Sodi 
injunctions, though they be the acts of such who are otherwise in authority, 
yet they are not authoritative acts, but private, or worse. And not to 
comply with them is not to disobey authority, but to disown nsurpstion 
upon and rebellion against him who rules over all ; and none will qneetkm 
these but those that neither understand what God is nor man. 

2. We may learn much hereby concerning the nature of sin ; that which 
may lead us to hate it and fear it, and not only avoid, but mortify it; this 
will shew us how great a crime it is, how dangerous, how unreasonable. 

(1.) How great a crime it is» It afironts the greatest authority in the 
world ; it provokes the supreme Majesty of heaven and earth ; it diahonours 
him who rules over all. That is a rule obvious to and acknowledged by aD, 
the greater the person is whom we offend, the greater and men heinoos ie 



Ps. Cni. 19.] THS LOBD BULKS OYBB ALL. 469 

the ofi^ce : T^ ^niSrfirt rw w^taruv rd afut^iActra x^¥99rcu (says Chiysoa- 
tom). We judge of offences by the qaality of the persons offended. It is 
a erime (as he goes on) to ii^jore a private person, bat more criminal to offer 
an injury to a raler. And still the greater the ruler is, the more heinous is 
the crime. How then does that crime rise, which strikes at the sovereign 
Majesty of the world ; which offers injury to him who rules over all, in com- 
parison of whom the greatest potentates on earth are but as grasshoppers 1 
The greatness and heinousness of sin is unmeasurable, even as the greatness 
of that God whom it offends is incomprehensible. An offence against a king 
(says Isidore, lib. iv. epist. 179), nqiv fitx^a 70^^, though it be small, fisyaka 
r^ d^lif row viwov$hro^ x^mrat, yet is judged great because of the dignity of 
him that suffers by it. What sin then can be small, which is directed 
against the great Baler of all things ? No sin can be little, being against 
such a Majesty, in comparison of whom all things, the greatest of all, are as 
nothing. 

(2.) How dangerous it is. The violation of God's law must needs deserve 
a greater penalty than the violation of any laws of men ; for what are all 
other lawgivers to him who gives laws to heaven and earth ? or what is their 
authority to his who rules over all ? To neglect the charge of a constable, 
is nothing to the crossing the edict of a mighty prince. What, then, is it 
to break the law of God, betwixt whom and the greatest prince the distance 
is incomparably greater than between the mightiest monarch on earth and 
the meanest officer 1 

And as the penalty is more grievbus, so the inflicting of it is more certain 
and unavoidable, for he that rules all can order anything to do execution 
upon a sinner ; and whither will ye fly from him who rules everywhere ? or 
who can deliver you out of his hands who rules over all ? Do ye provoke 
the Lord to jealousy ? Are you stronger than he ? What powers will you 
master up to secure you from him who overpowers all ? Will you < call to 
the mountains and rocks to fall upon you, and hide you from the face of 
him that sitteth on the throne ' 7 Oh, but he can cleave the rocks, and cause 
the mountains to melt like wax before him ; for he rules over all, and rules 
irresistibly. 

(8.) How unreasonable it is. He that ventures on sin, must do it with- 
out reason. Since God rules over all, there is nothing can be reasonably 
hoped for to draw to sin, there is nothing can rationally be feared to fright 
him to sin. 

[1.] For fear. It is most unreasonable and absurd to fear where no fear 
is, and not to be afraid where there is most occasion of fear ; bat sin is most 
irrational both these ways. You are not afraid of God when you sin against 
him, when you do that which most provokes him ; yet he is most to be feared, 
since he rules over all ; for, upon this account. 

First, He can make anything a suffering, even that which you most value, 
which you most affect, and that from which you have the greatest expecta- 
tions, from which you look for the most comfort, the greatest security. He 
can order your greatest friends, your most endeared relations, your sweetest 
and most valaed enjoyments, to be your sufferings and punishments, and 
can make you feel his indignation against sin, in and by any of them, or all 
of them. If he do but speak the word, that will be enough to turn them 
into quite other things than you account them ; to make them your dangers, 
when you look they should succour you ; to make them your grievances, 
when you look they should be the refreshments of your lives ; to make them 
your tormentors, when you expect them to be your comforters. For every- 
thing must and will be, not what you think it is, but what he will order it 



470 THB LOBD BULBS OVEB ALL. [PS- CHI. 19- 

to be ; for he rales over all, and can overrule everything to be and do what 
he will, and to prove snch to joa as he pleases. 

Secondly, As he can make anything to be a suffering, so he can make any 
suffering to be most grievous. He can make anything prove an affliction, 
and he can make any aflSiction, even that which you make lightest of, to be 
intolerable. He can put a hell into anything, and can make that whieh you 
count but a spark to give you the tortures of the most dreadful flames, and 
can order that which you think you can go lightly under to sink and crush 
you ; for he rules all, and everything obeys the order that he gives it. That 
which seems little will prove great, a greater affliction and calamity than you 
imagine ; and that which seems light will be too heavy to be borne, if he 
who rules over all will so dispose of it. 

Thirdly, He can make all things to be his executioners. He can employ 
any of them in heaven, or earth, or hell — those that can do you most mis- 
chief, or that you are most in danger of, most obnoxious to, most a£raid of 
— and can give any of them commission to inflict his wrath for sin ; yea, or 
if n^ed were, he could employ them all together to make the sinner miser- 
able. There is not any of them wodd decline the employment if he laid a 
command upon them, they would all concur together to pour out his indig- 
nation, if he did but give them order ; for he rules over all, and can over- 
power all to do his pleasure. 

Oh, what madness is it to sin against such a God ; to provoke him who 
rules over aU I If sin did not bewitch men, if it did not deprive them even 
of the ordinary use of reason, they would never venture to sin upon any 
consideration ; since there is tiiat in sin, which, if considered, is so dread- 
ful, as to outweigh whatever may be put in the balance against it, as if 
it were nothing. Particularly, how littie or nothing is there in the fear of 
man, if weighed, to sway any to sin against this great Buler of the world? 
To fear man, in this case, is to be a£ndd, where there is no cause to fear. 
For, 

First, What need he fear man, or any creature, or all of them^ together, 
who is under the protection of him who rules over all ?* What is it to be 
under the protection of him, who can dispose of all things in the world for 
your safety, who can order anything to secure you against the rage and 
violence of all ? What need he fear, who stands for him, who has all things 
that may endanger or secure him at his beck and command ? While you 
refuse to sin, you stand for God ; and while you are for him, he is for you. 
And what stands he for, who rules over all ? If you know him, you will 
make account, that all other things, if they should be all set against you, 
stand but for cyphers. Ihey are no more, when set against him who over- 
rules and overpowers all. For, 

Secondly, They can do nothing, more or less, against you, without him ; 
nothing without his permission, without his power, without his concurrence. 
Balaam had as great a mind to do Israel a mischief as any, being under the 
power of such temptations to do it, as most suited his corrupt temper ; but 
for all that, he professes he could do nothing at all. Num. xxii. 17, 18, be- 
yond the word of the Lord. What if those whom you displease, by refusing 
to sin against God, be as fierce as lions, yet the Lord is the keeper, he has 
them fast; they cannot come near you, unless he let them loose. If 
you provoke him to let them loose upon you, there is danger ; but the 
danger is in offending him, not them. It is he, therefore, that is to be 
feared, not they. If they should break loose, he can break their teeth, or 
maim their paws, or disarm them of their strength, and make them as 
weak or as tame as you would have them ; or oan call them in with a word 



Ps. cm. 19.] THB LOBD BULBS OYEB ALL. 471 

when they are numing upon yoa ^tii open teeth. If he do bat say, Down, 
sirrah ! the fiercest of them cannot so much as wag, will not dare to move 
in the least against you. One word of the great Ruler of the world will 
make them crouch and lie at yoor feet, and fawn upon yon, instead of tear- 
ing and devouring you. And is it reasonable then to offend God, who has 
such command over them, for fear of them, who can 90 way stir or move 
without him ? 

Thirdly, If they should be permitted to do all they can against you, yet 
that is little or nothing, in comparison of what he can do, whom you incense 
by sin. ^ They can but only touch your bodies or outward concernments ; 
but he is Ruler over all. He has dominion, not only over your bodies and 
estates, but over your souls ; and he can order and dispose of them unto ever- 
lasting miseries or happiness as he pleases. It is but a little that you hazard, 
a very inconsiderable thing, for an inconsiderable time, by offending men ; 
but you hazard all, and all to eternity, by sinning against God ; and that is 
so great and dreadful a hazard, so much in all reason to be feared, as should 
swallow up all fear and respect of the other, Luke zii. 5. To sin against 
God to avoid any danger from men, is to fear him who can do no more 
than ' kill the body,' and not to fear him who can ' destroy both body and 
soul in hell ;' which is, as if a man, to escape a shower of rain, should throw 
himself into the sea. Is that the way not to be wet ? Or, as if one, to save 
the scorching of his clothes, should throw himself headlong into the fire. 
You would think the fear which put a man upon such a course were absurd 
indeed, and such as became none but a distracted person : no more reason- 
able, no more void of madness, is any fear that drives a man to provoke 
him who is Ruler over all. 

[2.J Nor are the hopes more reasonable which may be made use of, to 
allure us to sin against this great God. In that he is ruler over all, it 
appears that all such hopes are vain and delusive, and such as grossly abuse 
the souls of men. 

Particularly, first, can ye hope for secrecy ? Oh, but how or where can 
ye be secret in respect of God ? He that rules over all rules everywhere ; 
and so, not only his presence, but his ruling power, is in every place. It is 
in every quarter, in every comer of the whole world. It reaches from the 
highest heaven to the centre of the earth, yea, to the bottom of hell, Ps. 
ezzxix. 7, 8, &c. Nothing, no place, is out of the eye, or in the least dis- 
tance from the ruling hand of God. If you will presume to be anywhere 
secret, or to act, or speak, or think, anything secretly in respect of God, 
you must find out a place where he rules not. If you dig into the bowels of 
the earth for a retirement, or dive into the bottom of the sea, or withdraw 
as far from all company as heaven is from earth, or cover yourselves with as 
thick darkness as any is in heU, all will be in vain : not only his over-seeing 
eye will be upon you, but his all-ruling hand will be widi you, wherever 
you are, or whithersoever you go. The darkest, the closest, the remotest 
retirement, is no more out of his presence, no more out of the reach and 
stroke of his all-raling power, than the most open or public place in heaven 
or earth. 

Or, secondly^ do ye hope for pleasure in sinning against God ? Oh that 
word, against Ood, is enough to dash all hopes. Will he suffer you to have 
any lame pleasure in displeasing him, who can and does order all things as 
he will ? He rules over all, and so rules all the concernments of pleasure 
or pain, of grief and delight, and can dispose of them as he pleases. He can 
make that which you fimcy to be the greatest pleasure in the world, to prove 
the bitterest thing that ever you meddled with, and can not only embitter 



472 THX LOBD BULBS OTBB ALL. [Ps. CIII. 19. 

the act or object ^hich yon count delightfol, but can so order it, as it shall 
tnm all yon haye besides into bitterness, and make all yonr other enjoy- 
ments as gall and wormwood. No art can prepare so bitter infosions as 
that hand that roles all. Ask Cain what that pleasure proved which he took 
in satiBiying his malice. It was snch a delight as made his li& a burden to 
him ever after, Gen, ir. 18. Ask Amnon what that pleasure proved which 
he had in defiling Tamar ; or Zimri, in the Moabitish woman ; they would 
tell yon the bitterness of death was in it. Ask David what pleasure his hist 
afforded him ; he will tell yon, snch as a man takes in Ittving his bones 
broken, Ps. li. 8. If yon &ncy such pleasure as this, yon may haye it in sin 
here, and that which is more intolerable hereafter ; but if yoa look for bet- 
ter, you are like to be deceived, so long as God roles over all. 

Or, thirdly, do yon hope to gain by sin, or to get any advantage in nnlaw- 
fol ways ? This hope is as vain and nnreasonable as the other. If God 
rale over all, and all actions and events be ordered by him, yon can get no 
gain without him. If he order it, it will be either in mercy or in wrath. 
To hope that he will order anything in mercy, which is got by diahononring 
him, is a madness ; and if yon have it in wrath, it is snch an advantage ss 
yon may wish the worst of yonr enemies, if yon might wish them that which 
will prove the greatest mischief. What gained Achiui, by his wedge of gold f 
or Jndas, by his pieces of silver ? or Ananias, by his sinfal saving ? No 
more will yoa gain really by sin, whatever show of advantage there may be. 
It will prove no better Ihan the coal which the eagle stole, which thoo^ sbe 
thonght a booty, yet it served only to fire her nest. If God role over all, 
and order everything as he pleases, what can be the matter of yonr hope? 
To look that he, shonld order that to answer yoar expectation, which lies 
dhrectly cross to his will, is as nnreasonable as what is most so. And thos 
yoa see how absord and irrational an evil sin is, since it can be promoted 
by no fears, by no hopes, bat what are without or against all reason. 

Use 2. For exhortation. If the Lord rale over all, let ne give up 
onrselves to be ruled by him. His ruling power and dignity calls for 
this subjection; and let us be ruled by him, and subject to him, m all 
things. The extent of his dominion calls for this. He not only rales, but 
rules over all. Let me insist upon this a little distinctly. 

1. The Lord rules, therefore wo ought to be ruled by him, and to resign 
up ourselves to the government of God. He stands in relation to ns as oar 
ruler ; this obliges us to subject onrselves to him. Let ns give onr consent to 
be his subjects, and shew our subjection by all obedience ; and for the man- 
ner of it, our subjection should be answerable to his dominion. We mqst 
submit to him, not only as a ruler, but as to such a ruler as the Lord is. 

(1.) We must be subject to him as supreme. The higher the authority, 
the greater must the subjection be. Now, God is the sovereign Lord of 
the world ; all other governors rule but under him, and for him, in his 
name, and by his authority. Those whom the apostle calls IgtucMu 
uTfpf'^ouirai, transcendent powers, they are, in reference to the supreme 
Euier of the world, but didxovoi and Xs/Vou^o/, Bom. xiii. 4, 6, * miniaters 
of God,* such as officiate under him. We are to be subject to them for his 
sake, but subject to him for himself, ver. 7. The greatest tribute, liear, 
honour, to the greatest and most supreme Buler. The highest power should 
have the most submissive subjection. 

(2.) We must be subject to him absolutely. For his government is 
absolute, and has no boimds nor limits, but his own wilL Our snlgeetion 
must be answerable, without reserve, without limitation; extending asfiff 
as the will of God, yielding to every part of it, not excepting any particular, 



Ps. cm. 19.] TBB LOBD BJnJLS OVXB ALX- ^78 

great or small; wbaiBoever he would have as do, or suffer, or part with. 
We must yield to his will, whenever he signifies it, without questioning the 
reason or equity of it, or excepting against it for any seeming difficulty or 
danger, however it cross our humours, or carnal inclination, or worldly in- 
terest. It must be in all things correspondent to what they profess in one 
particular, Jer. xlii. 6, 6. • Whether it be good, or whether it be evil, we 
will obey the voiee of the Lord our God.' We must not say, I will sub* 
mit to his will in this or that ; but as for such and such, which are so hard, 
or hazardous, or reproachful, or expensive, I must be excused. This is not 
the voice of one that is truly subject to God, but of a man that would rule 
himself, and be no further in subjection than he list. 

(8.) We must subject ourselves to him freelf and cheerfully. He that 
rules all irresistibly should meet with no resistance, no opposition from us. 
He that rules all easily should find us easily yielding to his whole will, 
without any backwardness or relnctancy. We should rfiew that we will be 
ruled with a word, with a beck, with a look firom God ; for so he mlea the 
rest of the world. We should not put the Lord to use force, to take the 
rod, or bring us to it, as we do those that are stubborn, by foul means. 
None of his commandments should seem grievous to us, for they are not so 
in themselves, 1 John v. 8. We should not need to be drawn or haled to 
it, but run of our own accord, Ps. cxix. We have a great example for it : 
Heb. X. 7, « Lo, I come to do thy wiU, O God.' Ps. xl. 8, * I delight to do 
thy will ; thy law is in my heart.* It is in my heart ,to observe thy whole 
law. Thy will is not only in the written laws, but in my heart ; there is 
that toUhin which freely answers all thy laws without, 
. (4.) We must be in subjection continually. Not submit to him only by 
fits, and in a good mood, but live, as constantly under his government, his 
state and relation. As a ruler [he] abides for ever, and therefore so does 
our /elation as subjects. We are not obliged only to some acts of obedience, 
but are continued in a state of subjection to him ; his hiws are always in 
force, and therefore should have observance every moment. He ever rules, 
and Uierefoie we should be ever obeying. Our whole Hfe should be an 
uninterrupted course of obedience, and a continued testimony of our subjection 
to him who reigns for ever and ever. The Lord will own no other as loyal 
subjects, but those whose subjection and obedience is continued, John viii. 81. 
If you continue in subjection to my word and will, then are ye my subjects 
indeed, not otherwise. He will reward no other subjects. Gal. iii. 10, 
James i. 26. So much for the first, * He rules ;' therefore we must be sub- 
ject, and our subjection should be correspondent to his dominion. 

2. Hs rules aver all, therefore we should be ruled by him in all. We 
should resign up all to be governed by him ; we should give up all that is 
within us, all that belongs to us, to be ordered and disposed of as he 
would have it. Not any faculty, not any motion, not any part, not any act, 
not any enjoyment, not any affair should be by us exempted ^m his go- 
vernment, but all given up to be ruled by him, whose prerogative it is to 
rule over all. 

1. Let him rule our minds, and all the powers thereof. 

(1.) Our understanding. Let them be ready to learn of him, and be 
taught by him, and shew their subjection by being -teachable and tractable 
in all matters of divine revehition. Whatever he declares to be true, let the 
nnderstanding yield to it, close with it, embrace it as a divine truth, though 
we cannot penetrate the depth of it, nor discern the mode of it, nor reach 
the reason of it. Let it be captivated to the authority of God, declaring his 
wnmii and truth, so as to make no question of it, nor yield to any arguings 



474 TBS LOBD BULBS OTBB ALL. [Ps. CJJl. 19. 

againfit it, bat to take his word for the trath of it, wiihoat farther dispofte, 
admitting no wisdom nor onderstanding against the Lord. 

(2.) Oar judgment. Let them be xoled by his judgment. Let as judge 
those things to be contemptible which he has deohured to be so, whoever 
have high esteem of them, as the things of the world, riches, pleasures, 
honour, greatness ; let us judge those things to be exeellent, and worthy of 
all esteem, which he has commended to us, whoever despise them, as 
mortifiedness, holiness in its* strength, life, exercise, and the gospel and 
means which tend to promote it ; let us rather count those dogs and swine 
who trample upon these than question the judgment which the Lord has 
passed upon them ; let us judge that to be most hateful and dreadfiol, which 
he has so represented to us : sin, more hateful, more dreadful than poverty, 
or slavery, or any affliction, or the greatest suffering whatsoever ; and shew 
that our judgments are ruled by God, in demeaning ourselves towards these 
accordingly, as Moses did, Heb. xi. 24, 25. Let us judge those things more 
worthy to be our design and business which the Lord has commended to us as 
most worthy to be so, than those to which the generality of the world do give 
the pre-eminence. Heaven, and the things above, and the concernments of 
eternity, should be our design and business, if we will submit to the judg- 
ment of God. If we will rather follow the judgment of the carnal and sensual 
world, in preferring the things of time^and sense, and the eonoeraments of 
this present life, as fittest to be made our great work and business, we shew 
we are not those who will be ruled by God in our judgment of things. 

(8.) Our thoughts. If we will have him rule over iJl, we must endeavour 
to bring every thought into captivity and subjection to him, 2 Cor. x. 5. 
Let those thoughts be stifled which the Lord will have suppressed ; those 
rejected, which he would have excluded, Jer. iv. 14. Let ^ose be enter- 
tained, which he would have admitted; and those cherished, which he would 
have abide in us, Ps. cxxxix. 17, 18. Everything, even to a thought, should 
be ordered as he would have it, if we will observe him as he ought to be 
observed, who rules over all. 

2. Let him rule our wills. Here especially should the throne of God be 
erected and established, as rulers choose their royal seats in the places 
which are most advantageous for the government of the rest. If the will be 
in subjection to God, all will submit to his government; but if this be not 
subdued to him, nothing will be subjected to him to any purpose, Prov. 
xxiii. 26. This, above dl, is that upon which all the rest depend. He that 
must have his own will is no subject of God*s; they that are truly subjected 
to him, his will is theirs. ' Not my will, but thine be done,' said our great 
pattern. When the will lies prostrate before God, and wholly applies itself 
to his will, then does all yield to his dominion. ' Lord, what wilt thou have 
me to do ?' was the first act of subjection which Saul paid to the universal 
sovereign. It must be enough to sway you in any case whatsoever, to know 
that it is the will of God. 

Particularly (1.) the will should be ruled by him in its inclinations. We 
should be carefdl that the heart incline to those objects, and no other ; in 
that way, and no otherwise than the Lord would have them. What objects 
he has set before us, and commended to us as fit objects for our vriUs ; to 
these they should incline, shewing averseness to any other ; his will should 
be the line in which they move, and by which they are regulated. They 
must stop or advance at every signification of his pleasure ; and beware of 
any bias from self, or the world, which may make them turn aside from the 
right way, or from their due objects. 

(2.) In elections or refusals. When we are deliberating what means 



Ps. cm. 19.] THE LOBD BX7LBB OYEB ALL. 475 

most be used for the aceomplishing of any end before ns, the will of God 
must still preponderate, and always cast the scale. The means mast be 
pitched on which the Lord offers, and which have warrant from his will ; 
not those which eagerness after the desired end, or hastiness to be eased of 
some present grievance, or carnal wisdom or example, or the seeming suc- 
eess of others, or oor own commends to ns. 

(8.) In onr ends and intentions. These mnst be so nnder his govern* 
ment, as no ends mnst be aimed at, bnt what the Lord propounds to as. 
The serving, and pleasing, and enjoying, and honouring of God mnst be onr 
last and chief ends ; none bat in subordination to these, none but what will 
serve and promote these. 

Not the pleasing, or advancing, or securing of ourselves or others, or any- 
thing else, must be our end ; but in the second place, and in subserviency 
to those which the Lord has made supreme ; of which we have frequent 
mention. Col. i. 10, 1 Thes. ii. 4, 1 John iii. 22, 1 Cor. x. 81, 1 Pet. iv. 11. 
To aim at this as the principal, and at none at all which will not serve this, 
nor at any that may serve it but in a subserviency to it, is the best character 
of a loyal subject to the King of kings, and a clear evidence that the will is 
in due subjection to the great Sovereign of the world. 

8. The conscience must be ruled by him. This must be subjected to 
him, and to him alone ; for he alone is the Lord of the conscience. It is 
the will of God that obliges conscience ; and this should suffer itself to be 
bound up by it, as nothing else should oblige or disoblige it but the will of 
him who rules over all. Though it be the freest faculty, and the most 
exempted from the control of any other authority, yet in all its acts and 
offices it must be in full subjection to God. Whether it oblige or impel, it 
must do it by virtue of his authority and will ; whether it discern or direct, 
it must do it by his light and direction ; whether it accuse or acquit, it must 
do it according to his order and sentence. It must demean itself in all as his 
vic^erent. B^orhg fi eimJdfiffii 0<d^. Conscience is God*s deputy, and must 
in the exercise of this office confine itself to the orders and instructions of 
its sovereign Lord, he who rules all.* 

4. The affections must be ruled and ordered by him, and must receive 
law from him, as to their objects, and degree, and order. 

(1.) The affections must have no other object, but what he proposes and 
directs them to. We should love nothing, but what he would have us love, 
1 John ii. 15. We should fear nothing, but what he would have us to fear, no, 
not those things which we are naturally afraid of, Bev. ii. 10, Mat. x. 26, 28, 
Isa. viii. 12, 18. So we must desire nothing which he would have us to avoid ; 
nor mourn for anything, but what he has made the matter of our grief; nor 
let anything be our hope or expectation, but what he has made so, Ps. Ixii. 5. 

(2.) For the degree. He has assigned it, and the assignment must be 
observed. The affections are the waves, the motions of the heart, and he 
has said to them, as to those of the sea, * Hitherto shalt thou come, but no 
farther.' And we should labour to keep them within the prescribed bounds. 
The Lord himself should be loved above all, in the highest degree. Mat. 
xxii. 87. To other things he has assigned a far lower degree of affection : 
Mat. X. 87, ' He that loveth them more ;* t. e, he that love^ them anything 
near so much ; he that loveth them not much less. In the other evangelist 
it is, * He that hateth them not,* Luke xiv. 26. We are to love God, in 
toto valdef Dent. vi. 5, "pKD ^M» * ^^^ ^ ^^7 vehemency ; * but other 
things must be affected with some indifferency, 1 Cor. vii. 29, 80. 

(8.) For the order of our affections, that must be such as the Lord has 
diqK>86d it. He must be loved for himself; all other things must be no 



476 THV LOSD MULKB OTSB ALL. [Pb. CIIL 19. 

otherwise ftffeoted, bnt for bis sake; either beeanae they come from him, or 
lead to him, or are gome way like him, or help ua the better to aervehki; 
always for some respect to lum, so that he most be the end and the riae of our 
affection in all things which we affect. To love anything, or desire it, or delight 
in it for itaelf , la to advance it into the pUice of Qod ; and thia is quite opposite 
to that subjection which is dae to the Lord, and an open perverting of that 
order which he has set for our affections, and which must be eaiefiiliy ob- 
aerved by those that will be anbjeet to him. 

I shall bat briefly touch the rest, having stayed longer on these partieiilan 
than I intended. 

The fancy mast be raled by him, the vanity of it oorreeted, and the 
vagaries of it restrained by the awe of his aathonty. 

The appetite mast be kept onder his government. It most not be in- 
dolged in anything that may prove an occasion of ain or disaerviee to Qod. 
A straiter himd shoald be kept over it, that it bring in no proviaiona to the 
flesh. Those that feed themselves withoat fear, Jade 18, are nnmindfal of 
the snbjection they owe to God ; nay, the appetite ahoald not be pleased, 
bat for the better pleasing of our sovereign Lord ; not for the aensoal delight 
itself, bat to make as more cheerful in his service, and better disposed for 
our work, and more affected to the spring of all that pleaaea os. 

The senses also must be kept onder his role and order, who roles over alL 
We ahould not touch, nor taste, nor handle, nor look, but as he would have 
OS. Such a covenant aa Job made with hia eyes. Job iii. 1, ahould be made 
with all our aenses, to oblige them to that aubjection and obaervanoe which 
everything and part of us owes to the universal sovereign. 

The whole body should be wholly ruled by him, Rom. zii. 1. Service is 
the greatest subjection, and the body should be offered op in soch service. 
It is X07/X)) >MTpta, reasonable, most agreeable to reason, that it should be 
given up in such subjection ; or it is that which the word requires, so Xtfytn^ 
may si^iify. It is secundum os verbi, aa the Syriac renders it, according to the 
mouth of the word ; it is (as all acceptable service and worship must bis) {de- 
scribed by the word. The Lord, in his word, doesrequire, that not only the soul, 
but the body, should be in such subjection to him, as to be wholly at his service. 

The body, and every part of it. To instance only in the principal ; the 
tongue should not move, but as he would have it, and that it may not, the 
like course should be taken with it, as David took. He knew * the tongue 
is an unruly member,' so he puts it under the government of God, Ps. cxiL 8. 
He would have it so watched and guarded as nothiog might isaae ont bat 
what pleased the Lord. The hands, Ps. cxiz. 48, the employment of our 
hands shoald be that which he commands. 

Finally, all our ways ; every step should be ordered according to that rule 
which he haa enjoined us to walk by : Ps. czix. 188, ' Order my steps in thy 
word.' In the disposing of our affurs, in the improving of our taints, in 
the employing of our estates, we should consult with him how he would 
have all ordered ; and when we know his will, that ahould be a law to oa, a 
law worthy in our account of ao much more obaervanoe than any other, aa 
he is superior to all. 

And so I have shewed yon bow we are to subject ourselvea to God, and 
to give up all to be ruled by him, aince he roles over all. Now, to persoade 
you to resign yourselves and your all to be governed l^ him, let me add 
something by way of motive. 

1. Take notice of the necessity of it. He is the ruler of the world, and 
win be ; be will not lose his right, nor can any deprive him of it, nor hinder 
him from exercising his universal anthority ; he has power enoo^ to make 



Pb. cm. 19.} THB LOBD BULS8 OTXB JLLL. All 

at good against the opposition of ten ^onsand worids ; he wonld eease to be 
God, if he should cease to be the rnler of all things. And, therefore, as 
sure as he is God, he will role yon one way or other. If yon will not con- 
sent that he shonld be yonr rnler, yon shaU find him mle yon whether yoa 
will or no. Even those that are so mneh addicted to sin, as to be enemies 
to his goYemment, mangre all they can do to decline it, shall feel the power 
of it ; for he will rnle even in the midst of his enemies, Ps. ex. 2. If yoa 
wiM not stoop to his gracions sceptre, he will crush yon with a rod of iron, 
Ps, ii.. Rev. xii. 5 ; ^yon will not submit to his ruling power, he will bring 
yon under his feet, 1 Cor. xv. 15 ; if yon will not consent to be ordered by 
bis laws in all things, he will exercise his dominion and authority over yon, 
by inflicting the dreadful penalty of his disobeyed laws, Isa. i. 19, 20. Yoa 
may be under such a government as to be subject to it is more desirable 
than the greatest dominion in the world ; but if you refuse this, he wiU rule 
you in a terrible manner, and threatens it with an oath that you may be 
sore of it, Ezek. xx. 88. 

2. Consider the equity of it. The Lord is in all right the ruler of all 
things ; he has all right to rule over you. You are his creatures, you' are 
the work of his hands, he made yon of nothing ; yon are more his own than 
An3rthing is yours that yonr hands ever made, than anything is yours that 
yon couot most your own. And shall not the Lord have tiie ordering and 
disposing of that which is his own, so much his own ? When you are so 
absolutely, so wholly his, will yon not be ordered and ruled by him ? This 
is such iniquity to God, such injurious dealing with the Most High, as ihe 
whole frame of the world may be astonished at ; and accordingly the Lord 
seems to appeal to heaven and earth against it, Isa. i. 2, 8. The ox knows 
bis owner, will be ordered and ruled by him, but those over whom the 
Lord has much more dominion, and who are far more his own, and whom 
be has much m6re obliged, they will not be subject to him, nor ruled by 
him, they rebel. This is sudi unequal, such ii^urious carriage towards 
God, as the very liMess and senseless creatures may well abhor it — ^heaven 
and earth may be astonished at it. 

8. Consider the advantages you may be sure of by subjecting yourselves 
to God ; they are great and many. I shall but instance in two or three. 

(1.) You will be under the protection oi God. And the advantage of this 
is answerable to the greatness of him ^o obliges himself to vouchsafe it. 
It is above all other, because the Lord rules over all. A prince owes pro- 
tection to his subjects, and is obliged to secure them, both from private in- 
justice and open violence ; while they submit to his government they ought 
to be secured by it, he is the minister of God for that end. Bom. xiii. Knii 
will not the Lord protect those who submit to his government ? He is 
infinitely more able to do it, becanse he rules over all, and he is no less 
willing ; his relation to them as their rnler gives assurance of this. He is 
concerned in point of honour that those who will live under his govern- 
ment shonld live there safely ; that those who will be mled by him should 
not suffer for it. It is the ^ory of his kingdom that, as it rules over all, so 
the true subje<^s of it should be safe above aU, Isa. xxxiii. 16, 16. Those 
who shew tiiemselves the suljects of Gt)d by observing his laws in such 
dangers as threatened Judea, in Sennacherib's invasion, he will take care 
they shall be secured. Though they dwell in the plain, most exposed, they 
shall be as safe as if their habitation were on high, above the reach of danger. 
He will be to them as a munition of rocks, an impregnable fort, such as 
ean neither be battered nor nndermined, such as need neither fear forcing 
nor starving. Hezekiah could secure one of his subjects from the violence 



478 THE LOBD BUUEB OTEB ALL. [Pb« CHL 19. 

of another, but he knew not how to seonre them against the ABByrians* Oh, 
bat the Lord can seoure hia subjects against all the powers of the world, 
against all the powers of darkness. He who roles over all can overpower alL 
He has the whole posse of the oniTcrse, and can raise it when and for what- 
ever purpose he will ; the whole militia of heaven and earth is at his beck 
and command. 

He has provided such a guard for each of his faithful subjects as will 
secure them not only against all the force on earth, but all the power of 
hell, Ps. zxxiv. 7. There is an host of angels encamp about those thit 
fear him. All the guards that princes have are nothing tp this. Any one 
of this host is more than a whole army, can destroy the greatest army of 
men in a moment, Isa. xzxvii. 86. Such attendance, such seeozity will 
the Lord afford his subjects, wherever they are, in all their ways, Pk 
xci. 9-12. 

(2.) He will take care of all your concernments. He that rules over sS, 
can and will order and dispose of all your affairs for you. You need 
not be careful and solicitous about them. He that rules over all, if 
you be willing to have all ordered by him, is willing to take the earo of all 
your concerns upon himself, Philip, iv. 6, 7. When you are apt to be per- 
plexed about the public, or your private afiairs, or those of your posterity, 
address yourselves to him by a petition, take but the course which he his 
prescribed you, and so leave all to him who rules all, who has provided that 
hereby you have such tranquillity and quietness of mind and heart as will free 
you from all anxiety and trouble. 

Oh what a privilege, what an advantage is it to be a subject to such a 
ruler ! Those that will be ruled by him may not only be freed from danger, 
but from all care and trouble ; he will have this lie upon himself, not upon 
his subjects, 1 Peter v. 5, 7. Do but humble, do but submit yourselves to 
him, as becomes the subjects of so great a Lord, and then you need care no 
more, he will take all the care for you, and so takes it all off from you. Pa. 
Iv. 22. Is anything too heavy for thee ? Buch is the indulgence of thy 
sovereign Lord, he would in no wise have thee burdened, he would rather 
have thee cast it upon him. He who rules all with ease can as easily bear 
all, and he is willing to bear all, rather than any of his sulgects should be 
burdened with anything. 

Who would not be subject to such a Lord ? Who would not resign up 
himself to such a government, where the ruler is ready to bear all Jiimff^^K. 
and will lay nothing that is heavy, leave nothing that is grievous, upon any 
subject of his ? And that you may not doubt but the Lord is willing to ease 
you of all care and trouble, know further, that he counts it a disparagement to 
his government to have you solicitous and troubled about the tlungs which he 
undertakes to rule and order, for what does it signify but that the Lord either 
is not able or not willing to order them for the best, and as they should be 
ordered ? And by doubting of this you impeach the excellency of his govern- 
ment, or entrench upon it ; as if you said, if you were able you would order 
things otherwise, as though you knew how to govern better. Hence, wliea 
Melancthon was extremely solicitous about the affiurs of thechnieh in his daj«, 
Luther would have him admonished in these terms, Monendus est PkUippms 
ut desinat esse rector mundi, Let not Philip make himself any longm- govem<»^ 
of the world. When we ease ourselves of cares and fears by easting them 
upon God, we acknowledge his government, and acquiesce in it, rest pleased 
and satisfied with it ; and this being much for his honour, there is no doubt 
but he is willing thus to ease us of our burdens, by rolling all upon him irbo 
rules over all. 



Pb. CnL 19.] THB LOBD BULEB OVBB ALL. 479 

The gOTernment is upon his Bhonlders, he is sufficient for it ; let him 
alone with it. Tronble not jonrseWes abont either pnblie or personal con- 
cernments ; if you be his subjects indeed, you will find him disposing of all 
for the best; he will order them better for yon than you can do for yourselves, 
he wiU order them better than you can think. When you or others have run 
affairs into such disorder as you cannot expect that anything but evil and 
mischief will be the issue thereof, yet he can retrieve all, and either prevent 
the evil or turn it into good. Yea, he not only can, but will, so overrule it, 
for those that are willing to be ruled by him : Bom, viii. 28, * All things shall 
work together for good to them that love God.* Who can make all things thus 
to work but he that rules over all ? It is he that can set all on work, and 
make them work together, concur jointly (though the severals be of quite 
other tendencies) for the good of his subjects. And he will do it, for 
his government is not domination or tyranny, which respects only the 
interest of the ruler, without regard of the subject's good, for that is 
the difference between tyrannical and regular government ; *H /ikv rv^mg 
vfbg rh o/xf/ov, a tyrant minds his own pleasure, profit, and greatness, 
(Isid. lib. iii., Ep. 194). *H di fiaci'kila v^hg rh rSiv A^'^ofi^tvuv 6v//»pipov 
/SXf^Tf/, but lawful government minds the good of the subject. Though tne 
Lord be absolute, and infinitely above those whom he rules, and expects no 
advantage by them, yet so far he condescends as to order aJl things for the 
good of those who are truly subject to him. He has made such a connection 
betwixt his glory and their happiness, as whatsoever advances his honour 
tends to promote their happiness. And in his government of the world he 
disposes of all things accordingly. Do but subject yourselves to him, and 
give up yourselves to be wholly ruled by him, and you will find that he takes 
such care of all your concernments as to order them far better for you than 
you can or would dispose of them by your own prudence or the assistance of 
others, if they were left to be ordered by yourselves, or ruled as you would 
have them. 

(8.) He makes all his subjects to be kings. Every one that will be ruled 
by him shall have the honour and power of a king, Exod. xix. 5, 6. Uf on 
will be subject to me, and shew it by obeying my voice and observing my 
laws, ye shall be ' a kingdom of priests,' t. e, ye shall be both ' kings and 
priests,' as it is expressed, Bev. i. 6. The same thing expressed in another 
phrase, 1 Peter ii. 9, jSaff/Xi/ov ii^dn u/cta, * a kingly priesthood,' i . e, not only 
priests, but kings. Amongst all nations the greatest dignity and honour was 
that of kings and priests. And this honour have all that will be subjects to 
God ; they are not only priests to offer up spiritual sacrifice to God, but 
kings, and kings not only hereafter in heaven, but here on earth, Bev. v. 10, 
* Hast made us unto our God kings and priests, and we shall reign on the 
earth.' Kings, you may say ! Alas, they seem £ur from any such thing 
on earth ! Where, or how, or over what do they reign ? Why, they reign 
over that to which the greatest kings (that will not be subject to God) are 
miserably enslaved. They reign over sin, over their lusts and passions, 
which are the rulers and commanders of the princes of the earth. Wlale they 
seem to rule all, they are in bondage and slavery to the corruptions of their 
hearts, they reign no otherwise but as serving divers lusts ; and this is a more 
woeful bondage and servitude than that of a galley slave. While they take 
upon them the government of others, they cannot so much as govern them- 
selves, but are at the command and under the power of their own passions and 
lusts. But he that will be subject to God, sin shall no't have dominion over 
him ; he shall subdue it, and be above the power of it, which is a royalty 
which few princes can glory in. He shall have power to govern himself, and 



480 THX LOBD mVUM OTBB AU- [Ps. GIII. 19. 

to role his ptSBions, and eomipt indinatioiui, lAadh are too nimily tot the 
greatest on earth. 

He shall reign over the world too ; he shall OTereome it, 1 John ▼. 4 ; he 
shall be above the pleasoies, and profits, and greatness, and honours df it, 
by which it tyrannisetii OTor the mightiest potentates ; he shall have those 
under his feet which rale in the very hearts of others, Bev. xii. 1. This is 
a royal power indeed, and peculiar to those who resign up thems^ves to be 
governed by God. Here is power, and honour, and royalty in the greatest 
reality : Baff/Xrfa, w)^vr9Q xai ddga, httfiMra fih «xef d rt% t^aitftf . Eingdoot, 
and riches, and glory are but names amongst those that are without, Tfoj- 
fiara df «^a^ Xfior/aMTi;, but the realities are theirs who are subjeei to 
Christ. 

Oh what a temptation is a kingdom to the heart of man ! What win he 
not do, or hazard, or suffer ? What blood will he not shed, what rains w31 
he not make, to get or keep an earthly kingdom ? Why, here you may have 
one upon easier and better terms, and such an one as is the greatest realitf . 
Those of the world are but nominal kingdoms in compariscm of it. Give 
but up yourselves to the government of God, and you shall reign indeed; 
he makes all his subjects kings ; you shall reign here in the excellent way 
expressed, and you shall reign for ever and ever in immortal fJLorj. 
4. Consider the excellency of it in some particulars. 
(1.) The excellency of the ruler derives some dignity upon the subjeH. 
The greater and more eminent a prince is, the mcwe honour it is to be related 
to him, even as a subject. What honour is it then to be so related to him, 
whose g^ory is above the heavens 1 It is really a greater excellency for 
kings to be his subjects, than it is otherwise Uiat they are kings. The 
angels would not exchange their subjection to God for a dominion over the 
world. 'H^oiibUMC ^tfp^ijv ^Inu fuvyicfn}/ rh ^f^*^ lavroS hiimeku r6 rw Xtyrt- 
(jkhv Tfft ^v/Lffi %ai TOdi fi^ovaii mtfr^Mu, (Isidor. £p. 228, fib. 8). The 
Queen of Sheba counted it a happiness to be a servant to such a prince 
as Solomon, 1 Kings x. 8 ; what is it then to be subjected to him, in com- 
pftrison of whom Solomon, in all his glory, and wisdom, and magnificence, 
was but as a worm ? She adds, ver. 9, ' Because the Lord loved Israel ibr 
ever, therefore made he thee king.* It is for none but those whom the Lord 
loves, and has a particular fiivour for, to be in special subjection to such a 
sovereign as rules over alL yitya y^^ Hvrotf A^ttifut (says Chrysostom), 
douXoy thai roD X^/tfrou xai ft,ii ^ameku : it is a great dignity indeed to be a 
servant of Christ ; a subject of God really, and not in appearance only. 

(2.) This will make way for Christ's reign upon earUi; so that all the 
kingdoms of the world might become the kingdoms of the Lord, and of his 
Christ. If all would consent to be his subjects, there would be nothing to 
hinder him from reigning. There has been a great debate whether Chzist 
shall personally appear and reign on earth in the latter days ; I will deter- 
mine nothing concerning that question, pro or eon, only what my subject 
leads me to. If Christ should appear on earth in person ; yet if the in- 
habitants of the world would no more subject themselves unto Qod ^^m» 
they do now, it cannot be expected that they should treat him better ^^m» 
when he was on earth before. Holiness, we see, is persecuted everywheie, 
the image of Christ is generally hated and scoraed. And if he be thus used 
in effigy, in that which is but like him ; if his resemblance eannot escape 
scora and violence, how would he be used in person by those who are so 
far from affectionate suljection to him, as they shew a high antipathy to 
anything that is like him ? The beast that has such antipathy to man, as to 
fly upon his picture wherever he sees it, would much more tear the man 



LUKS Xm. 19.] THE LORD BULBS OVEB ALL. 481 

himself. Oh, bat those who hate holiness are his professed enemies. He 
has many that profess themselves to be his friends, and they sure would 
give him better entertainment ; no, even from these he would have no good 
entertainment, farther than they have before subjected themselves unto God. 
For some there were, when he appeared on earth formerly, who passionately 
longed for his appearance, professed themselves to be his people, his sub- 
jects, his own pecaliarly ; and yet when he came, they would not own him, 
John i. 11. 

Nay, those who are his own indeed, and not only seem and profess to be 
80, and such as bear his image, and partake in some degree of his Spirit, 
unless they be yet frirther subjected unto God than now they appear to be, 
are in danger not to give Christ due entertainment. The most probable 
way that I can find, to judge how they would receive Christ, is to observe 
how they receive one another. Mat. x. 40. Those who agree in all essentials 
of Christ's doctrine, and walk by the same rules in practicals, and discern 
the image of Christ in one another, yet if they differ from one another in 
matters of less amount, this we see is enough to take down their esteem of 
them, to abate their affection. This is enough to cause contention and 
division, to occasion distances and estrangements, and to draw them to evil 
surmising, and evil speaking, and ill treatments of one another. And why 
will not these differences have the like effect on them towards Christ, as to- 
wards one another, if he be fonnd to differ as much or more from them, as 
they do amongst themselves ? And it is most certain that he will differ 
from them all, since he is the truth, and they every of them err in some, yea, 
in many things. So that unless there be more subjection of mind and heart 
unto Giod than is yet effected, if Christ should appear, he is like to be no 
better entertained by his own people than a dissenter, than one that differs 
from them in such things too for which their minds and hearts are much 
engaged ; and what entertainment such a dissenter is tike to have, you may 
judge by what you see amongst yourselves. 

But some may say, Christ's appearing will be in such a way and manner as 
all will be ready to receive him. I answer, so did the Jews think of old con* 
coming his first coming, and were confident of it upon the same grounds, 
Tiz., the ancient prophecies upon which others now do raise this confidence, 
and yet they being not duly subjected to God, that event proved quite con- 
trary to their confident expectations ; they, instead of receiving him, did 
oppose him to the death, and those who had the greatest expectations of him 
proved his greatest enemies. 

Indeed, ^ Christ should appear in such a way as to bring all into a full 
and voluntary subjection to him, then he would have a due reception in the 
world ; but the foundation of such an entertainment would be that subjection 
which I am calling for; this is that upon which his glorious reign so much 
depends. The more you subject yourselves in mind, heart, and life, to the 
government of God, the more you prevail with in the world to give up them- 
selves to it, the more you promote the kingdom of Christ, and the clearer 
and the more open do you make the way for its coming ; but without this 
yon do nothing towards it, no, nor they who in other ways fancy they do 
most, without this, they rather hinder than advance it. If Christ should 
appear on earth, yet without this subjection to him, his kingdom would not 
be advanced in tiie world ; and if he should not appear personally, yet if 
the inhabitants of the earth did but thus subject themselves to him, he would 
reign gloriously. 

(8.) This tends to rectify all the disorders of the world, whereby it is 

VOL. u. H h 



482 THB LOBD BMShBB OVSE ALL. [LiTKE XTTY. 19. 

become a plaoe of afflioiioiL and oalamity, of eonfasion and misety to the 
sons of men. So far as we can prevail for this sabjeetion onto God, ao &r 
will all grieTancea be redressed, and all things reduced firom the miserable 
postare wherein they now are, to that lovely order and happy eonstitntion 
which at first they had* The Lord at first created all things in admirable 
order, and in a direct tendency to the nse, and comfort, and happiness of 
man. How did they fall into such wofol disorders, as they now raUier laid 
to be his afflictions, and grievances, and calamities f Why, all this fell out 
by man's departing firom hi^^lgection to God ; that was the first disorder, 
upon which all tiSiings else fell into these wofnl confnsions ; and so fiur as 
man returns to that subjection, so far will all be reduced towards their 
primitive serviceableness to his comfort and happiness. 

The world is now like a body, all whose parte and members are broken 
and out of joint; the parte which served it before being di^ointed, do now 
afflict it, and what was helpful and comfortable before, is now painful and 
grievous. Now, all was broken and put out of joint, as to man, by his fidl 
from his submission to him who rules over all ; and the wofhl issues of this 
misplacing and unjointing of things will continue, uselessnees and painful- 
ness will remain till they be set in joint again ; and there is no setting of 
them further than man is brought back to his proper place, and set in due 
subjection to God. If this were once fully done, the world would have a 
new fiooe, and those things in it which ensnare and endanger you would be 
your security ; and those which trouble, and pain, and afflict you, would be 
helpful and comfortable to you ; and those which are your vezatkm and 
misery would ease and relieve you, and tend to make you happy. Such 
wonld be the excellent effecte of a due subjection to God and all the world. 

5. Consider the danger of not resigning up yourselves to the government 
of Gk>d, so as to be ruled by him in all things. 

Particularly, (1.) You can have no comfortable relation to God till you 
consent to be his subjecte, and give up yourselves to be ruled by him, for 
this is the foundation of all that is honourable to him, and comfortable to 
you. You are not his servante, you are not his friends, you cannot be his 
children, till you be sincerely and voluntarily his subjects ; till then be wiU 
never own you in any such relation as will afford you comfort in life or death. 
You are his creatures indeed, but some of the worst that ever he made, 
worse than the beaste that perish ; nooe worse in the world, unless it be the 
devils. And why are they devils, but because they would not be ruled by 
the Lord ? You are the work of his hand, but such a work as even a 
man may be ashamed of^ such a work as throws iteelf out of the maker*8 
hand, and will not be ordered by that wisdom and power that gives it a 
being. 

You are not his servante, you can expect no comfort or advantage firom 
any such relation. Lideed, you can lay no claim to it, for, saith the apostle. 
Bom. vi. 16, ' Know ye not, that to whom ye yield yourselves servants to 
obey, his servante ye are to whom ye obey ; whether of sin unto death, or 
of obedience unto righteousness.* 

You are not his fnends, nor will he ever so account you, or so deal witii 
you ; for what prince will count those his friends, who live under his domi- 
nion, and yet will not be subject to him ? If you submit not to his govern- 
ment, you are enemies to it ; and those that are enemies to his govenunent, 
how can they pretend to be in any respect his fnends ? Job v. 14, ' Ye ai« 
my friends, if you do whateoever I command you.* He admite none to be 
his firiends upon other terms. 

You are far from being his children, if you will not be subject to him. 



LUKB XIII. 19.] THE LOBD BULKS OVEB ALL. 488 

He who ex^oins ohildren to obey their parents, Eph. vi. 1, will own none as 
children who wonid not obey him : Mai. i. 6, ' If I be a Father, where is 
mine honour ? . If I be a Master, where is my fear ?* He has neither fear 
nor honour from those who will not sabject themselves to him ; they own 
him neither as Lord nor Father, and he will own them neither as children 
nor servants. 

(2.) Yon are rebels and traitors to the sovereign Majesty of the world, if 
yon will not give np yourselves to be niled by him. He that is nnder the 
obligation of a subject, and will not consent and subject himself to him who 
is of right his ruler, is a rebel. Now, all persons whatsoever belong to the 
nniversal kingdom of God, that kingdom which rules over all. All are under 
the greatest obligations to be wholly ruled by him ; he has all right to 
govern them in all things ; and therefore those who hold out, and wUl not 
submit to his government, are rebeld against God. Those who are sti£f< 
necked, and will not stoop to his yoke, ^1 not be ruled by his laws, they 
are rebellious, Dent. xzzi. 27 ; yea, he that would not submit himself to 
God, would not have him to rule over him ; he that would not be ruled by 
God in all things, would not have him rule over all ; and he that would not 
have him rule, is a traitor to him whose throne is in the heavens. He would 
dethrone God, and have him deprived of his universal dominion. The 
language of his heart and actions is, ' We will not have this God to rule 
over us ;* or that which Pharaoh spoke out, ' Who is the Lord, that I should 
obey him ?* or that of those traitorous conspirators against the Lord and his 
Christ, Ps. ii. S, ' Let us break his bands in sunder, and cast away his cords 
from us.' Contrivances to sin are rebellious conspiracies against the univer- 
sal Sovereign ; and their acts of sin are acts of hostility, a bearing arms 
against him who rules the world ; and, according to the apostle's style, they 
are ' weapons,' Hom. vi. 18, otX(£ ddtxiag. You take up weapons, you bear 
arms against the great God, with a design to depose him, or cast off his 
government, while you stand out and will not submit to it. If you would 
not be guilty of such horrid treason and rebellion against the Most High, 
you must sulgect yourselves to him in all things. 

(8.) If you will not be subject to God, you subject yourselves to the devil, 
for it is he that seduced men at first from their allegiance and subjection to 
the God of heaven. He prevailed with men to fall off from their rightful 
Sovereign, and he is ever since the head of that faction which he seduced ; 
and hence he is called < the god of the world,' 2 Cor. iv. 4, and their ' prince,' 
Eph. ii. 2. So far as any are * children of disobedience' in respect of God, 
so far they are nnder the ' prince of the power of the air ;' so far as you 
will not be subject to God, so far you are Satan's slaves, * led captive by him 
at his will,' 2 Tim. ii. 26. And there is no hope of recovering yourselves 
out of the snare of the devil, no freedom from that woful slavery and cap- 
tivity to that hellish tyrant, but by resigning up yourselves to be ruled by 
God. Christ invites you to come under his sweet and gracious government. 
Mat. xi. 29. If you will not be persuaded, you leave yourselves irrecover- 
ably nnder the tyranny of Satan, who will continually harass you in the 
basest drudgery, and keep you in servitude to divers lusts. The viler any 
person is to whom one is enslaved, the more intolerable is the slavery. What 
is it then to be in bondage unto the devil ? nay, that which is worse, that 
which has made him a devil, unto sin ? This will be your state ; nor can it 
be better, till you give up yourselves to be wholly ruled by him who rules 
over all. Bom. vi. 16, 17, 19. 

(4.) The Lord can arm all creatures against you. He that rules over 
all haa every thing in the world at his beck, and xmder his command ; and 



484 THS LOBD BUIiES OVXB ALL. [LUXK XIII. 19. 

ean order all, or any. of them, to do what execution be pleases on anj that 
affront his government. He could arm the angels against Sennacherib and 
his host ; he coold arm the stars against Sisera, Judges t. 20 ; he conld 
arm the clouds against the old world, the winds agaiiut Jonah ; he could 
arm the sea against Pharaoh and the Egyptians, and the fire against Sodom, 
Gen. xix. 21 ; and against King Ahaziah's soldiers, sent to apprehend the 
prophet, 2 Kings i. 10, 12 ; and the air with infection against David and 
his people ; and the earth against Eorah and his accomplices ; and many 
creatures on earth, as the locust, the canker-worm, the palmer-worm, which 
he armed against Israel, Joel ii. 25. 

' Yea, he can arm a man against himself, and make any pari of him to do 
execution upon the whole. It is grievous to have firiends and children armed 
against him, as they were against David. What is it, then, for a man to be 
armed against himself, and to be made his own tormentor ? But he who 
rules over all can ^ve a commission to any part of man's soul or body to do 
execution upon himself. So he armed Judas's conscience against him, and 
you know what execution that did. He armed Pharaoh's w^l against him- 
self, hardening his heart to his destruction; and the spirit and heart of 
Sibon, Deut. ii. 80. He armed the memories of the Jews against them, 
Lam. i. 7, and ii. 19, 20, and made the thoughts of himself afflictive to 
David, Ps. Ixxvii. 8. The fancies of the Moabites, 2 Kings iii. 22, 28, they 
imagined the waters to be blood, and drew such a conclusion from that 
fancy as ruined them ; and that wonderful* change which befell Nebuchad- 
nezzar is ascribed to the power of fancy, the Loi^ so over-ruling it, that he 
imagined himself to be a beast, and demeaned himself accordingly for so 
many years, Dan. iv. 88; so Asa's feet, 1 Kings xv. 28; Saul's hands, 
1 Sam. xxxi. 4 ; and Adon^jah's tongue, 1 Kings ii. 28 ; and the Beth- 
shemites' eyes, 1 Sam. vi. 19 ; and the humors in the Egyptians' bodies, 
Exod. ix. 10. 

< Oh how dangerous is it not to subject yourselves to him who so rules 
over all, that he can arm all things, or any thing, against you ! even yonr- 
selves against yourselves, your bodies against your souls, your souls against 
your bodies, or any part of either against both t 

(5.) If you will not give up yourselves in subjection unto God, all crea- 
tures in heaven and earth may rise up in judgment against you, and con- 
demn you. Your guilt will have as many aggravations as there are or hare 
been creatures in the whole world. And how heavy will that guilt be, which 
has so many, so innumerably many, to burden and aggravate it! Yon 
have no associates herein through the whole world, but only tiie devils ; all 
other creatures, from the highest angel to the meanest worm, to the least par- 
ticle of air or earth, are in continual and absolute subjection and obedience 
unto God, Ps. cxlviii. 1-6. All these, as they were made at first by his com- 
mand, so have they been ordered ever since by his statute. They never have, 
never will, transgress it in the least ; but peiform a perfect, a continued obe- 
dience to his orders, doing all that he would have them do, and nothing else. 
Thus is the superior part of the world in subjection to him ; for the lower 
part, see vers. 7-10. All these are ever fulfilling his word, performing his 
pleasure, shewing themselves wholly at his command : He says to one. Go, 
and he goes, &e. And shall man only, of all creatures in heaven and earth, 
stand out against God and refuse to be at his command ? There is not a 
lull, nor a tree, nor a beast, nor a fowl, nor a creeping thing, not a spark of 
fire, nor a drop of rain, nor a puff of wind, but may bear witness against 
your non-subjection to God, and declare against it as intolerable, and most 
worthy of the fiercest wrath of the great God. We (may they say) never 



LUKB XITT. 19.J THX LOBD BUUES OVEB ALL. 485 

bad SQch endowments, such encouragements as the chil^n of men ; we 
were not capable of sacb obligations as the Lord laid npon them ; we bad 
no fears of everlasting sofferings, nor were ever quickened with hopes of 
eternal rewards, and yet we never transgress his will and pleasure in the 
least, all oar motions were conformed exactly to bis orders ; whenas re« 
fraetoiy men will do what they list; let the Lord order what he pleases, they 
will do what is good in their own eyes, not what seems good to him. Thexe 
is not any of those creatores bnt may bring in sncb a charge against youi 
nay, all together may £Drm such a plea against disobedient man, and appear 
at God*s tribunal as bis accusers, and swell his charge, and burden his guilt, 
with the weight of the whole creation, and call for the greatest severity, and 
justify the heaviest sentence that can be passed against him. 

When yon are tempted to cross the will of God in any particular, say thus 
to yourselves, What am I about to do ? There is not any other creatures 
else in the world, but the devils, would do thus. The irrational, the sense- 
less, the lifeless creatures, do all fulfil his word ; and shall /, whom the Lord 
has infinitely more obliged, be a transgressor of it ? Shall I make myself 
worse than the beasts that perish, when the Lord had made me but a little 
lower than the angels ? Shall I make myself worse than fowl, or plant, or 
any creeping thing ? Have I no pattern to follow but that of the devils ? 
Shall I make myself so liable to the condemnation of hell, as the whole 
creation may pass the sentence of such a condemnation upon me, and bear 
witness that nothing heavy enough can be inflicted on me ? Shall I run 
into such guilt, against which every creature in heaven and earth will be 
both a witness and a condemner ? Oh then, what will plead for me, when 
all things in the world appear against me ? Who will justify what every 
creature condemns? What will hide me, what will secure me from the 
wrath of him that sits upon the throne, when the whole creation will ofler 
me to his vengeance, and declare me most worthy of it for ever ? 

6. If you mil not subject yourselves to him, he will ruin you. He that 
rules over all, will, and must have his will on you ; there is no resisting, no 
avoiding it ; all hopes of escaping, or fitring better, are mere delusions : 
Job ix. 4, ^ He is wise in heart, and mighty in strength : who hath hardened 
himself against him, and bath prospered?' If you can deal with such a 
God, as, ver. 5-8, which ' removeth the mountains, and they know not ; 
which overtumeth them in his anger ; which shaketh the earth out of her 
place, and the pillars thereof tremble ; which commandeth the sun, and it 
riseth not, and sealeth up the stars/ &c., then, though you be stiff against 
him, you may hope to prosper. Bnt if Ibis great God who rules over all, 
will he too hard for you, then there is no way, but either submit or perish: 
Ps. ii. 12, ' Kiss the Son, lest he be angry, and ye perish,' &c. Kissing 
band or feet is a token of subjection and homage, 1 Sam x. 1, Gen. xli. 40, 
ypjf b2 pttf^> s^l obey thee, and receive law from thee. Those who will 
not give up themselves in such subjection are exposed to his wrath, and so 
in danger to perish firom the way, in danger to be trodden under foot. It is 
a dreadful doom which remains for those who will not have the Lord to rule 
over them, Luke xix. 27. If you will not have the Lord to reign over you, 
be will have yon executed as his enemies, and he will see execution done 
himself. 

Thus much to persuade you to be ruled by God, and to give up yourselves 
to be ruled by bim in all things. If the Lord have made it effectual to bring . 
you to such a happy resolution, it will be seasonable to shew how you should 
demean yourselves as bis subjects. Particularly, 

1. Know your distance from the universal Sovereign, and be sensible of 



486 THE LOBD BULKS OTZB ALL. [LUKX XTTT, 19. 

it How fiff is he above yoa who rales oyer allt Earthly princes will hare 
their sabjects know their distance, and shew it by a reyerenee answerable 
thereto. Why, those that are upon thrones, in comparison of men, are but 
as it were npon the dunghill, in respect of him whose throne is in heayen ; 
and the greatest empire on earth is but as a molehill, compared with that 
kingdom which rales oyer all. What high and awfal apprehensions should 
we haye of the great Mi^esty of heayen and earth 1 Jer. x. 6, 7, * Foras- 
moch as there is none like unto thee, O Lord; thon art great, and thy name 
is great in might. Who would not fear thee, O King of nations ? ' Snpe- 
riority challenges reyerence, Mai. i. 6. Fear and honour is due eyen to 
masters of families, much more to the rulers of kingdoms and empires. 
What, then, do we owe to him, in comparison of whose dominion, snch an 
empire as that of Ahasueras, Esther i. 1, * An hundred twenty and seven 
proyinces,' are not so much as one fiunily ? Heb. xii. 9, ' We haye had 
fathers of our flesh which corrected us, and we gaye them reyerence.' And 
so we haye kings and goyeraors, and we giye them reyerence. * Should we not 
mnch> more be in subjection * to the King of kings? The hi^est angels are 
but mean subjects to him who rales oyer all, and the most glorious amongst 
them are but to his glorious majesty what glow-worms are to us ; and tiie 
greatest princes in the world are but to him as crowned grasshoppers; their 
power, and greatness, and mi^esty is so little or nothing, compared with his, 
as they deserye not the name of potentates in comparison. He who rules 
oyer all is ' the only potentate,' 1 Tim. vi. 15. And if we should look upon 
ourselyes as &r below them, and be sensible of our distance, what sense 
should we have of the distance betwixt God and us 1 How iofinitely is he 
aboye us 1 How inconceivably are we below him who rules oyer all ! Let 
the sense hereof rest upon us, and influence heart and life, and the acts of 
both continually, Ps. zcyi. 9, 10. 

2. Let him haye the pre-eminence aboye all, in your thoughts, and afiec* 
tions, and designs. He that rales over all ought to be exalted aboye all, and 
in all, and by all. Let him haye the highest place in your minds ; let your 
thoughts adyance him aboye that which is highest there ; let him haye the 
chief place in your hearts ; let his sceptre be adyanced there, and make 
everything stoop to it ; let the Lord alone reign there ; let him have the 
throne, and other things be made his footstool. Though his throne of gloiy 
be in heayen, yet he disdains not to own an humble heart as his throne here 
below, Isa. Ivii. 15. That is an humble heart that stoops to God, that hes 
low before him, and would haye everything else to do so, that he who raks 
oyer all may haye the pre-eminence in all things. As he is exalted above 
ail, in respect of his kingdom and dominion, the greatness, and power, and 
glory of it, so should he be answerably exalted in our souls. Those that are 
trae and faithful to the supreme raler of the uniyerse will be careful to have 
him so exalted, 2 Sam. xxii. 47, Neh. ix. 5, 6, Ps. Ivii. 5, 11, and xoyii. 9, 
Isa. ii. 10, 11, and y. 15. 

8. Be tender of his honour. He is counted no good subject who main- 
tains not the honour of a righteous raler. He that will yenture to dishonour 
God himself, or is not troubled when he is dishonoured by others, shews no 
such respect as is due from a subject to the uoiyersal soyereign, Ps. Ixix. 9. 
You should resent that which dishonours God, as if yourselves were strock 
at. The relation betwixt God and you requires this ; he that is honoured 
or dishonoured is your raler, and therefore you are concerned in it, and 
should be afieeted vnth it as your own concera. The more glory is due to 
him, the more should it be laid to heart when he is dishonoured. It is a 
super-eminent glory, an honour aboye all, which is due to him who rales over 



LUKK Xni. 19.] XEB LOBD BULSB OVXB ALL. 487 

all, therefore any diahonoiirable refleotionB upon him are and should be 
eoonted more intolerable. 

To see the King in his g^oiy is the ardent desire of every soul that is loyal 
to God. It will tiien be tibe affliction of such a sonl to hear him reproached, 
to see him disregarded, and his authority slighted, Ps. ozix. Id6. It is 
neoessaiy, in order to tiie end of goTemment, that the roler should be in 
honour, otherwise he will not be in a capacity to promote the common good, 
to which civil government is sabservient. Oh, but the common good itself 
must be measured by the honour of God, the supreme ruler; and that must 
be counted best for us, and for all, which most honours him. All things 
must lower to this, even that which is suprema Uxy and has the supremacy 
in other weU-ordered governments. That which glorifies him must be 
judged our happiness, and that which dishonours him our misery. 

4. Be very observant of his laws, and every part thereof, commands, pro- 
mises, threatenings. "What subjection can we shew to the great ruler of the 
world, if we will not live in an observance of his laws, which are not only most 
righteous in themselves, but most advantageous to his subjects ? Acquaint 
yourselves with them ; let them be your study and meditation, that you may 
know in all particulars, upon all occasions and emergencies, ' what is the 
good, and perfect, and acceptable will of God.' His laws declare this tons, 
and we should have them always in our eye, always at hand, that they may 
be as light to us by day, and a lantern by night, Ps. cziz. 105 ; that these 
may give us light in all our ways, and may direct all our steps ; that we 
may never be at a loss, never to seek concerning his will, and what he has 
enjoined us. Those that are carefol to ohey^ will be careful to know the law, 
the rule of their obedience, in its true sense, and utmost extent, in its power 
and spirituality ; not only in the body, but in the several branches of it, 
great and smaU. We are as much concerned as the Israelites, in that com- 
mand, Deut. vi. 6-9, ' These words which I command thee this day shall 
be in thine heart ; and thou shall teach them diligently unto thy children,' 
&c. Joshua, the great ruler of Israel, was tkus to shew himself under a 
higher government : Joshua i. 8, 9, ' This book of the law shall not depart 
out of thy mouth ; but thou shalt meditate therein day and night, that thou 
mayest observe to do according to all that is written therein,' &c. And kings 
are this way to declare themselves subject to the sovereign of the world : Dent, 
xvii. 18-20, * When he sitteth upon the throne of his kingdom, he shall write 
him a copy of this law in a book : and it shall be with him, and he shall read 
therein all the days of his life,' &c. And being acquainted with his laws, 
we must not dispute any of his commands. This is counted malapertness 
in other subjects, when there is no suspicion of unrighteousness in the in- 
junctions of their superiors. How intolerable will it be in reference to the 
laws of God, which are the issues of infinite wisdom, goodness, and right- 
eousness ! We should pay a firee, cheerful, unreserved, and present observ* 
ance to all his commands, Ps. cziz. 60. 

We should fear* his threatening^ too. These contain the penalties where- 
with his laws are enforced. To make light of them is to slight him who 
rules over all. When he enjoins a thing under pain of his displeasure, 
that is as much as if it were eigoined under pain of death, for < in his favour 
is life ; ' and therefore his displeasure should be as dreadful to us as death. 
It is the property of those that are his best subjects, and such in whom he 
most delights, to tremble at his word. Isa. Izvi. 1, 2. 

His promises also should have a great influence on us in all ways of 
obedience, both because they are so great and wonderful. What prinee 
would ever promise his solgeets that if they should observe his la^rs tbe-y 



489 THE LOBD BULBS 07XB AUm [LuXB XTTT, 19. 

should reign with him. Tet this the Lord promises those that are sabject 
to him, Mat. xiii. 48, 2 Tim. ii. 12, Eev. iii. 21. As also because th^aie 
so free and gracious. The Lord was not in the least obliged to promise or 
bestow any reward for our obedience ; we owe him all we do, and much 
more. And who will expect a reward for paying his debt, especially when 
he pays but a small part of what he owes ? He promises all that we can 
desure, and all that he promises are acts of grace. He had mora right to 
make laws, as others do, without annexing anything to them but penalties. 
Oh how should we value and admire the riches and freeness of his grace in 
those great and precious promises 1 What an influence should they haye 
upon us in all acts of obedience 1 How free, and hearty, and affectionate, 
and entire should our subjection be to such a Ruler, who, when he was not 
in the least obliged to give us anything, hath graciously promised to give us 
all, and not to let the least act of subjection pass, without a recompenoe oi 
reward I Mat. x. 42. 

5. Promote his interest. Tou cannot be faithful subjects unless you be 
true to the interest of your sovereign Lord. This you must prefer before 
all particular interests of yourselves or others. This you must maintain 
against all, and venture all you have in the defence and for the advancement 
of it. He is no true friend to the government under which he lives, who 
wiU prefer his private interest before Uie public : this is both disloyalty and 
folly. As if one would let the ship sink and think to save his cabin. God's 
interest is the public interest ; your own, and the interest of the world, is 
involved in it, and must swim or sink with it. Nothing should take phhce 
of it, nothing should be admitted to come in competition with it. If you 
will not shew yourselves true subjects to it, you are both foolish and unfaith- 
ful. Selfishness and privateness of spirit, n^lecting his interest, who rules 
over aU, for some little things of your own, will make you guilty of both. 

Now the interest of God, as he is King of nations, consists in the number 
and quality of his subjects. It is his interest that more should be subject 
to him, and that they should be more subjected to him ; that his kingdom 
should be populous, and that the people of it should be such as may prove 
the strength and ornament of it. You have both, Ffi. ex. 8. The Psalmist 
gives an account here of the kingdom of the Messiah : his throne, ver. 1 ; 
his sceptre, ver. 2 ; his subjects, ver. 8 ; bolh the number and quality of 
them. They are numerous : ' From the womb of the morning thou hast the 
dew of thy youth ; u e. thy subjects shall be for number answerable to the 
drops of dew which the morning brings forth (as it were out of its womb) so 
plentifully as to cover the face of the whole earth. Then for the quality of 
them, they shall be ' a willing people,* not subdued and brought into snljee- 
tion by force of arms, but resigning themselves voluntarily unto his govern- 
ment. JUU US ; a people of free will offering, such as freely offer up 
themselves, and all they have, in and for his service, and that * in the 
beauties of holiness ; * holiness shining forth in its lustre, and appearing in 
them in all its beauties. Herein lies the interest of God in the w<^d ; if 
you will be true to it, faithful to your sovereign Lord, make it your bitsi* 
ness to enlarge his kingdom by bringing more under his government, and 
making yourselves and others such as may be an honour to his government; 
growing in grace more and more, and holding forth the power and beauty of 
holiness in a daily course, and to that end, striving to uphold and promote 
the gospel, that is the sceptre, the rod of his power. That is it whereby 
the world must be prevailed with to come under his government. When 
the gospel is suppressed, his sceptre is thrown to the ground. Those thai 
oppose it and stop its course are the greatest enemies to his intezest, and 



Lun Xni. 19.] THB LOBD BULBS OYEB ALL. 489 

those to whom the gospel in its power and liberty is not dearer than liberty 
or estate, or any o&er oatward concern, they are not faithful to him who 
mles oyer all, nor tme to his interest. 

And take heed of anything which may tempt any to fall off from this 
gOTemment, or may hinder any from coming into it. Those who by pas- 
sionate, or selfish, or froward, or rigorous, or nnrighteons carriage, beget^in 
others an ill opinion of this government, they are not friends to it, they do 
great disservice to the interest of God ; ' it were better a mill-stone were 
hanged about their neck,' &o., Mat. xviii. 6. Walk so as you may win and 
oblige others to come in and submit to this government ; let your conversa- 
tion be such as may convince the world that subjection to God in all things 
is that which tends to the happiness of families, of kingdoms, and of the 
whole earth. That is the way to make them * a willing people,' to enlarge 
the kingdom of our great Sovereign, and so to promote his interest. If 
those who profess themselves subjects of God would order themselves 
according to the rules of his government, there ^would be little need of 
miracles to convert infidels. 

6. You must have the same friends, and the same enemies. Those that 
are friends to God and his government, you must not count them nor treat 
them as your enemies for any little differences ; their relation to God must 
drown the sense of personal feuds and particular provocations. And those 
that are enemies to God and his government must not be the persons of 
your intimacy and delight, though you may have pity and compassion for 
them : Ps. ozxxiz. 20-22, < They speak evil against thee wickedly, and 
thine enemies take thy name in vain. Do not I hate them, Lord, that 
hate thee P.and am not I grieved viith those that rise up against thee ? I 
hate tbem with perfect hatred ; I count them mine enemies.' Though they 
pretended to piety, yet when their talking of God was with a design to act 
wickedness, their enmity to the Lord herein was hateful and grievous to him. 
He resented it as if it had been enmity against, injury offered to, himself. 

And those who submit to the government of God, and thereby shew them- 
selves his firiends, must be embraced by them as such, though they may 
differ from us, and disoblige us in other particulars. We must be wary 
how we judge or censure them for such differences, lest we entrench upon 
the prerogative of him who is the Lord and Buler of us both. Bom. xiv. 8, 4. 
In things that are indifferent really, and not in pretence, we are not to judge 
another, we have no right to do it. He is the judge of him and us, who is 
Lord and Buler of bol^. Our common relation to our sovereign Lord, and 
their subjection to him, must keep up love and friendship amongst all that 
are the friends of God, in the midst of such differences as may tempt us 
to be unfriendly. 

7. Submit to God in all his dispensations. In those especially which may 
tempt you to impatience or discontent, in wants, in losses, in disappointments, 
in hard measures from men, in sufferings and affiictions of all sorts. For 
why ? The Lord rules over all ; all that befalls you is ordered and disposed 
by him. Others are but instruments and under-causes, whom be makes use 
of in the administration of worldly affairs ; and rules and over-rules them as 
he pleases. Look upon him as tibe sovereign ruler, and upon these dispen- 
sations as acts of his government. I know not what can be more prevident 
with you, to submit and be satisfied. Not to submit, is to rise up against 
him who rules over all. To murmur and repine, is to quarrel with God*s 
ruling your affairs. Not to be quiet and contented, is to shew yourselves 
onsatii^ed with his government. And is this to demean yourselves as be- 
comes the subjects of such a ruler ? It may be you have not so well con* 



490 TBS LOBD BULBS OVXB ALL. [LmcB XTTT, 19. 

sidered the beinoasneBs of this misdemeanoiir, neither against whom, nor 
against what it is directed. Is it not against l:dm who roles over all ? and 
against him as roling, against his goyemment f M though yoor affairs might 
have been mled and ordered with more wisdom, or more goodness, than tiie 
Lord exercises in his administrations towards yon. As though yon wonld 
not have the Lord to rale over all, bat had rather order your affairs your- 
selves, than have them rnled at snch a rate, and ordered in such a manner, 
as the great God sees fit. How does this strike at the glorioas sovereignty 
of God I What reflections does it oast apon the Lord of heaven and earth 1 
Those who were sabject to God indeed, have expressed another temper : the 
sense of God's ruling hand, in the sad things that befell them, has made them 
silent) patient) submissive, and well satisfied with and under severe dispen- 
sations. What more grievous things have befiUlen you, than Eli was threat- 
ened with, 1 Sam. iii. 11-14. And what says he? How did he ent»- 
tain this sad message ? Ver. IB, ' It is the Lord.' It is he who has 
dominion over me ; it is He who bas all right to dispose of me and mine, as 
he thinks fit. And Aaron expressed as much by his silence, when his two 
sons were consumed by fire from God, Lev. z. 2, 8 ; and so did David, 
when he was near consumed by the stroke of Gk>d's hand, Ps. xzxix. 9. 

What can you lose more than Job, who lost estate and children at onee ? 
Yet how submissively does he demean himself upon this consideration : Job 
i. 21, ' The Lord gave, and the Lord hath taken away,' &c. He is the 
Lord of what I had, and gave it me ; and the Lord of what I have lost, and 
took it. I had but the use of it, he had the right, as being Lord of aU, and 
so might well dispose of it as he thought fit ; and therefore blessed be his 
name, adored and admired be his government and dominion, both in giving 
and taking away ! 

What more dreadful can come upon you than Hezekiah was threatened 
with, 2 Kings xx. 17, 18, yet he expresses himself not only as patient, but 
satisfied : ver. 19, * Good is the word of the Lord.' It h the Lord, and it 
is his word, his act. He is not only fnaximus, the sovereign Lord, the 
ruler of all, but optimus^ the best of governors, and therefore his ai^ of 
rule must needs be good : dvmrou wdvra, ^(tktras fygrcLf Isidor. lib. ii. 

The Lord ruling over all makes it not only our duty to be patient undtf, 
contented with, submissive to, all his administrations, but the oonsideratian 
of it is a means to help us, and a motive to oblige us thereto. He is the 
universal ruler ; he has all right to dispose and order us and ours, and all 
things, as he sees good. It is his due, and shall we not allow him what is 
due to him ? Shall we not be contented that he should use his n^t? 
Must he forbear that at our pleasure ? Shall he not make use of it but 
when and how we think fit ? Does this become his subjeots ? Or rather, 
is not this to take upon us to rule, instead of God ? 

Those dispensations which we are apt to be unsatisfied with, they are acts 
of God's government ; and what will we be satisfied with, if his governing 
will not please us ? Is not his government most wise, and most gracious, 
and most righteous ? Can anyUiing be more prudently ordered &an the 
wisdom of God does order it ? or anything better disposed of than good- 
ness itself does manage it ? or anything less liable to exoeption than that 
which is most righteous ? If we will not be satisfied with those sets of 
government, which are the issues of infallible wisdom, and infinite goodness, 
and most perfect righteousness, what will content us f If there be im- 
patience under these, where will patience have its work t If we will not 
submit here, how can we, when, or wherein will we, ever shew ooraehes 
sabject ? 



LUKB XIII. 19.J THB LOBD BULBS OTSB ALL. ^91 

8. Address yourselves unto God upon all occasions, and look to him for 
redress ; hereby you will honour bim as the universal governor. This will 
be an honourable acknowledgment, that he rules over all ; when you have 
recourse to him in all, and apply yourselves to b^T" for all, and rely upon 
him accordingly. Whatever you want, whatever you fear, whatever you feel 
that is grievous or afflictive to you> apply yourselves to him, who is able and 
willing to supply and relieve you, whatever your case be, and gives you 
assurance of it in that he rules over all. 

He is able. For he who rules over all is the all-suffioient governor. He 
wants no wisdon, he wants no power, who is sufficient for the government 
of the whole world. He that can rule all can do all for you himself ; or he 
can order anything else to do it, if he will make use of others ; for he has 
all at his beck, and under his power and dominion. 

And he is ready too. He is always at hand; you need not travel many 
miles to make your case known, you may find him everywhere ; for he that 
rules over all is a ruler in all places, in all things. And you may have im- 
mediate access to him; you need make no friends, or bribe any courtiers, to 
get you audience ; you may have as free and ready access to him as to any 
other. 

Nor will it be, or will he count it any trouble to him to hear or relieve 
you, though millions with you should apply themselves to him at once. He 
that can so easily rule all can in a moment despatch the aflfairs of millions 
together, and can more easily give you and all redress, than you can seek it. 

Nor need you fear to meet with a repulse. It belongs to him, as he is 
ruler over all, to order all your affairs for you, and dispose of all your con- 
cernments. That is his prerogative, as he is the sovereign of the world ; 
and your privilege, as you are his subjects in a special manner ; and both 
may make you confident that he is willing you should have access to him 
for these purposes at any time. You can never come unseasonably, as you 
may do to o^er rulers, for he is always actually governing all and every^ 
thing, and is no more hindered by his administering of all than if he had 
but one thing, one person, to look after ; you have a general warrant, and 
special encouragement to come to him at any time, and so you need not fear 
to come before you are called. No such danger, no such penalty, as upon 
Ahasuerus's subjects, to whom it was death to approach him, when they 
were not called, except the golden sceptre was held out to them, Esth. iv. 11. 
His sceptre is continually held out to you, to every subject of his. And 
though he have THTT W2f a throne of judgment, yet you may always find 
him upon Q^om NDD, a throne of grace, as he was represented in the 
temple, always upon the mercy-seat, ever ready for acts of grace and mercy. 
He will have his throne denominated from grace. It is the special glory of 
his reign and government to shew himself gracious, freely merciful, to every 
faithful subject, how mean soever. Grace is enthroned in his government, 
and reigns there ; aud therefore we may come to him with all fireedom, and 
the greatest confidence, that we shall obtain mercy, and find grace, whenever 
we come, Heb. iv. 16. Let us come, and that /^irA jrafgjjtf/aj , * with all 
freeness,' declare to him all our wants, and all our griefs. For the Lord 
our Sovereign offers himself to us upon a throne of grace, that so we may 
always obtain mercy, and find grace v^ht Axcu^v jSo^^i/av, * for seasonable 
relief,' for supply and redress whenever we need it, when it will be best and 
most seasonable for us to have it. Thus to address ourselves to him is both 
our duty and our privilege, we honour him hereby, and acknowledge that 
he rules us in all things ; and having such encouragement for it, let us net 
neglect it. 



492 THB LOBD BULB8 OVXB AIX. [LUKB XIII. 19. 

9. Commit your affiurs unto bim ; devolve all your conoenmients on him ; 
entroBt him with the ordering of them ; leave all to be ruled by him ^o 
roles over all : Pa. zxxvii. 5, < Commit thy way unto him.* The word is, 
^J, * Roll thy way,* any, every particular wherein thou art concerned, npon 
God ; trast lum with the managing of it, and set thy heart at rest. There 
is no fear that anything committed to him will miscarry ; trast him but wiUi 
it, and he will bring it to pass, he will give it a good issue. Leave evoits 
in his hands, in whose they are ; he can order them best, who admirably 
rules and orders all things. Thy weightiest concerns are not too heavy for 
him, and he thinks not Sie least of them below him ; he takes care of all, 
even to a hair. Mat. x. 80. Those who thought that God did ^^C90th r«v 
cif^¥tu¥ fjUm, take care only of celestial things ; or if of earthly, yet •h iravrm 
df , aX>.d TU9 i^6^m, not of all, but only the greatest, the affairs of emineDt 
persons, and princes: those who entertained such conceits did err, ngt 
knowing the Scriptures, nor the universal and unlimited dominion of (rod. 
In what potentate did he more concern himself than in Lazarus f He 
resents the concernments of the least and meanest of his subjects, as though 
they were his own. Mat. xxv. Oxen and sparrows, their provisions, their 
motions, are ordered by his government ; much more does the care of it reach 
his people, 1 Cor. ix. 9. 

Therefore, live in a continual dependence on him, in all, and for all ; in 
whose hands all things are, and through whose hands all things do pass. 
Though he rule all, yet he has not so much business on him as to neglect 
any, or suffer the least to miscarry ; he is as sufficient for all, as 'if he had 
but one to mind. Sic grestus meo$ coruideraru, vduti me solum eonsideret ; 
he so looks after me, as if he had none but me to look after, says Augustine. 
Trust him, therefore, with aU, and quiet your hearts in believing that he who 
rules over all knows best how to rule and order all that is yours, Ps. cxviiL 
8, 9. If a prince should bid you trast him with some afiair of yours, and 
assure you, on the word of a kmg, he would take care of it, you would think 
this a great security ; and yet it might miscarry, and you, for all this, nfight 
be disappointed ; ^at is too ordinary. Oh, but you have a king to trust 
with your concernments, and he requires you to do it, who never disappointed 
any that relied on him (though he have the government of the whole world 
upon him), to this day, nor ever will do ; he that trasts in him shall not be 
ashamed. Bom. x. 11. If a relation of yours that is rich, should bid yoa 
leave your child to him, he will take care of it, you would be apt to think it 
well provided for. May not your children be better provided for by commit- 
ting them to God, when he assures you he will take care of them ? Is he 
not infinitely richer, and wiser, and better, who has all under him, and 
rules all as he will, and will order all for the best f A rich friend may 
leave your child an estate ; but whether it will be good or bad for him, it is 
not in his power to determine : an estate may prove his ruin, and he that 
gives it him cannot help it. But he who rules over all, as he knows what 
will be best for you and yours, so he can order all for the best. He can 
secure much from being a snare, and he can order a Ul^e to prove better 
than much. Therefore leave yourselves and yours, and all, to him who 
rules all. 

10. Observe the Lord ruling all. Take notice of his ruling hand ; ac- 
knowledge it in all, and ascribe aU to it. Let not second causes and instru- 
ments be so in your eye, as to overlook him who rules them, and all they 
do. Look through these, upon him who is all in all. They have not onlv 
their hfe, their being, but their motion from him. All in the world seem 
on wheels, and are still in motion ; but who is it that moves them ? If the 



LtTES Xin. 19.] THX LOBD BULE8 OTEB ALL. 

hand of bim who rules over ail did not touch them, they would all stand 
still. What can the clay do to form itself into any shape, or to serve its 
owner for any nse, if it were not ordered by his hand ? What oonld the rod 
or the axe do, if there were not a hand to move them ? Your enjoyments 
are but as such day ; your afflictions are but as such a rod. Why is your 
eye so much upon them, who move not of themselves to do you good or hurt ? 
Why look you not at the hand which moves and orders them, and all things, 
as he pleases ? Isa. x. 6, ' The staflf in their hand,' i.e. all the power they 
have to smite and afflict, ' is mine indignation,' which arms them, and sets 
them a- work. It is as unreasonable for us to look so much at them, as for 
them to ascribe so much to themselves, ver. 15. Shimei seems set a-work 
by his own malice, or a revengeful resentment of what the house of Saul had 
suffered by David ; but David looks &rther, 2 Sam. xvi. 10-12. There was 
in Job*s losses and calamities, a concurrence of all sorts of causes and in- 
struments. Job i.» both natural, the fire, ver. 16, and the wind, ver. 19 ; 
and voluntary, the Sabeans, ver. 15, and Chaldeans, ver. 17 ; yet Job over- 
looks them, and takes notice of God only : ver. 21, * The Lord gave, and the 
Lord hath taken away.' 

Observe the peifections which shine forth in his governing all things, and 
f^ve him the glory thereof. Observe the power of his government, over- 
ruling all things to do, not what they would, but what he will ; the wisdom 
of it, ordering aU to serve his purposes, even such as seem mere casualties, 
and the issues of no contrivance at all : ^ This is of the Lord,' Isa. xxviii. 29, 
the goodness and exceUency of it, in turning evil unto good. Which Joseph 
was so taken with, as the evil of the instruments is not taken notice of. Gen. 
xlv. 5, 7, 8. The universality of it is observable, not only in great, but the 
smallest things. The increase of the cattle, which were fo fi^ to Jacob's 
share, was none of the greatest of his concernments ; and he had a natural 
cause managed by his own prudence, to ascribe it to ; but he ascribes it 
wholly to God, Gen. xzxi. 7-9. Not to the white-stiaked rods which he 
laid before the cattle when they conceived, nor to the operation which those 
had upon their fisuicies, but all to the Lord. Thus should we give the Lord 
the glory that is due to him, as ruling and governing all things, Ps. xcvi. 
6-9, and xxix. 1, 2. And why so ? Because his government is powerful, 
majestic, irresistible, universal, as from ver. 8 to the 10th. 

11. What you offer to the Lord, be sure it be the best ; the best you have, 
the best you can offer him. If you be to bring a present to a great ruler, 
you will not (unless yon despise him, and have a mind to affront him), bring 
him the refuse of what you have, but the best and choicest of all. All your 
services are presents to the great God ^o rules over aU ; will you offer that 
to him, which you would not dare to offer to your governor ? Mai. i. 8. 
When you tender to God dead, heartless, unaffectionate, distracted, lukewarm 
prayers or praises ; when you draw near him carelessly, irreverently, hear as 
though you heard not, or do any of his works negligently ; it is as if you 
should pick out the blind, and the lame, and the sick, for a present to your 
prince and governor ; it is so much worse, and more provoking, as he is above 
all other princes and rulers, who rules over all. You would not offer a corrupt 
thing to an earthly prince ; and shall such a thing be tendered as a present to 
the King of kings, whose greatness and migesty is dreadful to the whole world ? 
ver. 14. So much as he is greater and more dreadful than other kings, so 
much the more careful should yon be to offer nothing to him that is corrupt, 
nothing but the best of all you have or can offer, Ps. xlvii. 7. Pnuse him 
with all your art and skill. Let his praise be the work of your souls. Let 
your understandings engage heart and affections therein ; for so it beoomes 



494 TBS LOBD BULKS OTEB ALL. [LUXB ^TTT, 19. 

you, since he is King of all the ear&. So connder lum, when yon draw 
near him ; the best of all is dne to him, and too mean for him who roles 
over all. 

12. Prepare to be judged by hhn. Judgment is a principal part of his 
government of intelligent creatures. Here he gives ns laws, and expects sn 
observance of them ; hereafter he will judge us according to them, else his 
laws were in vain, Eoeles. zii. 18, 14. So observe what he commands, as 
those who are sure to be called to account, Bom. ziv. 10, 12. Here he en- 
trusts you with many talents, gifts, psrts, time, opportunities, estates, all 
enjoyments, encouragements, advantages; he declaies how they must be 
employed, and will edl you to an account for them. See that you improve 
thfion BO, as those who expect to give an account, that you may be able to 
do it with joy, and not with grief. He who rules over all, is ready to judge 
both quick and dead, 1 Peter iv. 5. See that yoxur account be ready, Philip, 
ii. 12, 1 Peter i. 17. You live not as under his government, unless you live 
under some effectual apprehensions of approaching judgment. 

18. Bejoice in him, and in his government. Let it be your triumph 
that the Lord reigns. This is matter of rejoicing to tiie whc^e world, 
Ps. xcvi. 10-18, but more especially to his &ithfhl subjects, Ps. cxlix. 2. 
If he reign, if he rule over all, he wiU avenge your wrongs, he will redress 
your grievances, he will ease you of your burdens, he will secure yon from 
your fears, he will regard your necessities, he will be tender of your con- 
cernments, he will receive your petitions, he will break your oppressors, he 
will subdue your enemies, for they are his. He will ' order all for your 
advantage ; he will make his government your happiness, and your subjec- 
tion perfect freedom. Subjection, in other cases, is some abridgment of 
liberty, but he is such a ruler that the more you are subject to him, the 
more liberty you will e^joy. Not a liberty of free subjects only, but of sons ; 
not a common, but a glorious liberty. Bom. viii. 21. If you have given up 
yourselves to be wholly ruled by the Lord, he is your friend, your &ther, 
your husband. And oh, what honour, what happiness is it I What cause 
of joy and triumph, to be so nearly related to so great a king ; to have 
such interest in him who rules over all, as these most endearing and obliging 
relations give you 1 

He is your friend. If you subject yourselves to him, he is in covenant, 
in a league of friendship with you ; he is your ally, obliged to look upon 
your enemies as his. Oh, if those who bear ill-w^ to Zion, and to you, 
did but well understand who it is that is allied to you, who it is that is 
engaged to stand by you, what a potent friend and ally you have and are sure of; 
they would never venture to move a hand, or a tongue, or secretly to contrive 
any evil against you. He that toucheth you toucheth the apple of his eye, 
stnkes at his eye who rules over alL 

He is your husband. Your sulijection to him is the condition of the 
marriage-covenant And what happiness is it to have the King of kings, 
and Lord of lords for your husband ; one so potent, so glorious! Oh how 
contemptible are the most noble and honourable relations on earth to this. 
' Ai yofutrcU ffvvfxXa/tMrovcri ro% rw €umxov9rw dxrtci (Justin. Novel. 105, c 2), 
Wives shme with the beams of their husbands. The splendour and nobihfy 
of the husband is derived upon his wife. To be married to a king is 
one of the greatest honours in a kingdom. Oh, what is it to be in so near 
a relation to him to whom the greatest kings in the world are subjects and 
underlings, at an infinite distance below him 1 

He is your &ther. If you honour him, by subjecting yourselves to Kiw* 
as children should to their parents, he will own you as his childien^ and yon 



LtTKB Xm. 19.] THB LOBD BULE8 OVBR ALL. 495 

may have all from him that can he expected from snch a &ther. And what 
may yoa not expect from snch a &ther, who has all the povters, all the 
riches of the earth, all the world at his will ? What will hecome of those 
who hate, and wrong, and oppress the children of snch a father ? What 
need they fear, what can they want, who have the King of nations, the great 
Lord of heaven and earth for their father ? Oh, what canse of joy is here 1 
Oh, how stapid and senseless mnst we he, if all the joys, the honours, the 
riches, the happiness of this world he connted comparahle to what this 
relation affords I Rejoice in the Lord, rcgoice in yonr King always ; and 
shout for joy, all ye upright in heart. 

Use 8. If the Lord rule over all, then here is great encouragement to his 
people, those who have truly subjected themselves unto him, and whom he 
owns as his subjects. The peoj^ of God heretofore, in the maddest circum- 
stances wherewith they have been surrounded, have found this to be the 
strength of their hearts, that ' the Lord reigneth.' This has been a reviving 
cordial to them, even when both flesh and heart has been refldy to fail. 
This has borne them up when the rage and violence of men has been ready 
to bear them down. This has been tiieir support under sinking pressures. 
And it may be it should be so to us. Whatsoever our fears and dangers be, 
whatever our wants apd necessities, whatever confusions we see about us, 
how low soever the interest of Christ and his people appear; whatever 
sufferings, troubles, calamities, are upon us, or threaten us ; how violent 
and i^werfnl soever our enemies be ; yet, since the Lord reigns, since our 
God rules over all, hence we may take heart, this may refresh and revive us, 
this may support and encourage us. This is a ground of hope when all 
seems desperate, and may afford us strong consolations when everything 
seems to look upon us with a sad and dismal countenance. 

Particularly, 1. In fears and dangers. When our dear concernments are 
in apparent hazard; when liberty, or estate, or life; when our religion, 
when the gospel, when our glory, and all our pleasant things are in danger ; 
and when it seems unavoidable, by anything that we or others concerned 
with us can do, to prevent or remove it ; yet here is our encouragement, he 
that rules over all is sufficient to do it, and can, if he please, make anything 
or all things concur with him to that purpose. He can secure us and our 
concerns from dangers, or in them, or by, or after them. For what cannot 
he do, to whom ail things in heaven and earth are sulrject, and must and 
shall do whatever he pleases ? 

(1.) He can secure us from dangers. In this David was confident, 
Ps. xxxii. 7. He who rules over all has all that endangers any, all that 
are endangered, absolutely at his dispose ; and so can secure his servants, 
either by keeping and removing danger from them, or them from it. 

[1.] By keeping or removing danger from them : ' In the floods of great 
waters they shall not come nigh him,' Ps. xxxii. 6. He can either turn Uiem 
back, or interpose a bank betwixt them, and those who are in danger to be 
overwhelmed by iiiem. There is a gracious promise for this, grounded upon 
this very relation : Isa. xxziii. 20-22, < Thine eyes shaU see Jerusalem a 
quiet habitation, a tabernacle that shall not be taken down; nor one of 
the stakes thereof shall ever be removed, neither shall any of the cords 
thereof be broken : But there the glorious Lord will be unto us a place 
of broad rivers and streams. For the Lord is our judge, the Lord is our 
lawgiver, the Lord is our king, he will save us.' A la^e and deep moat 
ar^ditch is. a security to a city. But the Lord would be round about 
his people, not only as a moat,*but as a large river. Horse or foot 
could not approach them, thus secured; nothing could endanger them 



496 THS LOBD BULBS OTBB ALL* [LUKB XIII. 19. 

but Bbip or galley, but neither should these do it, either with help of 
wind or oars ; the stream of his protection should be of so stiff and 
strong a current, that no vessel of any fence to annoy them should be 
able to stem it. This the people of God may be confident of, because 
he is their ruler, yer. 22. Thus the Lord promises to remove £nom 
Hezekiah and his people the danger which the rage of the Assyrian 
threatened them wifli, Isa. zxxvii. 28, 29. Thus he secured the Israelites 
from Pharaoh and his host ; he interposed betwixt them and the danger, 
and kept it off, Ezod. ziv. 19, 20. And in the like manner he promises to 
secure his people and their assemblies for worship, and to interpose as 
effectually between them and danger, as if they had the pillar of fire and 
cloud betwixt them and their enemies' violence, Isa. iv. 5. Qod will be the 
same to them, and their places of meeting for his worship, which that piUar 
was to the Israelites ; he will be amongst them, and above, and round about 
them, to keep off danger from them. 

[2.] By keeping or removing them from danger. So was Lot secured ; 
the Lord made more haste to remove him from ti^e danger than he himself, 
Gen. xiz. 16. So when Moses was exposed to danger of perishing, the 
Lord so ordered as he was rescued from it by Pharaoh's daughter, Exod. ii. 
Yea, he sometimes makes use of death itself to convey his servants from 
danger, Isa. Ivii. 1. * The righteous is taken away from the evil to eome.' 

(2.) He can secure us tit dangers. He who rules over all can so <uder it, 
as danger itself, that which seems most so, shall not prove dangerous : Isa. 
xliii. 2, ' When thou passest through the waters, I will be with thee ; and 
through the rivers, they shall not overflow thee ; when thou walkest through 
the fire, thou shalt not be burnt, neither shall the flame kindle upon thee.* 

Fire and water we count the most unmerciful elements, and such as threaten 
most danger ; yet they are so much at the command of God, that the fire 
will not bum, the rivers will not drown, when he gives them such order. 
He preserved Noah in the midst of the deluge which drowned the worid, and 
made the whale prove an ark unto Jonah. Fire, in its greatest rage, could 
not so much as scorch the three fiiithful Jews, though cast into the midst oi 
its flame, Dan. iii. 27. The fire had no power upon them, because He who 
rules over all over-ruled it. Moses counted it (as he might well) a wonder, 
to see a bush burning, and not consumed, Exod. iii. 2, 8. Hereby the Lord 
signified, that he can keep his people safe in such circumstances, as threaten 
no less their ruin, than the fire endangers the consuming of a bush, when it 
is all on a flame. We need not go far for instances of something like this 
wonder ; multitudes kept unscorched, untouched, when in the mi&t of those 
who are set on fire of hell. 

And as the fiercest elements, so the fiercest creatures become tame and 
harmless, when He who rules over all will have it so. The hungry lions 
durst not touch Daniel, when God had given them order not to do it : they 
could not open a mouth, when God will have it shut ; nor stir a paw to hurt 
him whom the Lord would save harmless, Dan. vi. 22. 2 Tim. iv. 17, He 
was in the mouth of a lion, and yet safe there ; in the power of a wild and 
cruel beast, in the shape of a man, and yet there, as good as out of dai^er. 
And so was David, when his soul was amongst Uons. j^d so you have known 
many more, for many years, amongst such who have had rage and power 
enough to have devoured them, and yet (through the restraint of him who 
rules over all) have not touched them, Psa. zlvii. 9. When all the make 
amongst the Israelites went up, from all parts of the land, to Jerusalem, as 
they were enjoined thrice every year, all their concernments at home were 
exposed, as an easy prey, to their enemies, who did encompass them on eveiy 



LUKX XTTT. 19.] THB LOBD BULBS 07XB ALIi* 497 

aide ; none were left at tbeir dwellings able to make any defence. In such 
apparent danger, what was their security ? Why, the shields of the earth 
belong to the Lord ; he would be instead of all shields to them, when they 
were left destitute of anything to guard them. And one way was, that He 
who rules over all would so over-rule the minds and hearts of their enemies, 
that they should have no inclination at such a time to attempt anything upon 
them, Exod. xxxiv. 24. If we have had experience of the Lord*s thus working 
in the minds and hearts of them that might endanger us when we are about 
his worship, let him have the glory of it, who rules over all, and can dis- 
pose of all, so as to keep us safe in the midst of disturbances and dangers. 

[8.] He can secure by dangers. Everything is not what it seems, but 
what he who rules over all will have it. That which seems our safety, shall 
prove our danger ; and that which seems our danger, shall prove our safety, 
when he will so order it. Joseph, by being in Egypt, a place in all reason 
more dangerous than his father*8 house, was preserved from the malice of 
his brethren. And Paul was secured from the rage of his own countrymen, 
by appealing to Nero, by running into the mouth of that lion. 

[4. J After dangers. When those that endanger you have done execution 
in inflicting what they threatened, or bereaving you of what you ei^oyed, the 
Lord can retrieve all, and can restore you into the same or a better condi- 
tion, than that which they have disturbed or spoiled. Thus when^hedor- 
laomer and his confederates had seized upon Lot and his goods, and carried 
him away captive, the Lord made use of Abraham, with a small company, 
to rescue him, and recover all, Gen. xiv. 16. And Melchizedek ascribes it 
to him whose throne is in heaven, under the notion of the ' most high God,' 
ver. 19, 20. So when the Amalekites had burnt Ziklag, and bereaved David 
and his associates of all their relations, their substance, their habitation, and 
reduced him to so great distress, as there was no glimpse of encouragement 
for him but only in the Lord, he found that all-sufficient ; the Lord enabled 
him to recover all, besides the spoils of the enemy, 1 Sam. xxx. 18, 19 ; 
and he gives God the honour of it, ver. 28. Joel ii. 25, he promises, by 
Bueceediog plenty, to make up the loss they sustained by the years of famine 
which the locust, &c., had occasioned. 

When a spoiled people return unto him, he will convince them, that they 
have been no losers by their losses. He can as easily restore the years which 
the spiritual locusts and caterpillars have eaten, and can bring a plenty 
which will more than countervail the scarcity, wherewith the worst of ver- 
min have afflicted souls, Psa. Ixviii. 9-11, Isa. xli. 17, 18. When' the 
work of God, and all that he has been graciously doing for a people many 
years, is quite overwhelmed, and seems as water spilt on the ground, which 
cannot be gathered up, he that rules over all, who * says to the north. Give 
np, and to the south, Keep not back,' Isa. xliii. 6, can gather it up all when 
he pleases, and restore every drop, when it seems all dried up and lost; yea, 
instead of drops, can give floods, Isa. xliv. 8. 

You see what an encouragement this affords against dangers, whatever they 
be. He that rules over all can prevent them from doing auy hurt, or repair 
aU the hurt they do with greater advantage ; can make them to be no dangers, 
or make them to prove your safety ; for all things must be and do what he 
would have them, who rules over all, and over-rules all at his pleasure. 

In all wants and necessities, which concern inward or outward man, it is 
a great encouragement to consider that the Lord rules over all ; for this as- 
sures us, he is both able and willing to afford supplies, so far as they are 
needful to us, or good for us. 

VOL. n. I i . 



498 THS LOBD RULB8 OVSB ALL. [LUXS XHI. 19. 

(1.) There is an aU-snffioiexiey in ihe Lord, infiniiely larger than all your 
wants and necessiiieB. He thai roles all, can order joa what sapplies and 
proTisions, for sonl or body, he pleases. All the tre«saie m the world is at 
his disposing, Hag. ii. 8, 0. -Ilie people eomplaming of the want of gold 
and siher to adorn the temple, and make it answerable to that of Solomon, 
the Lord declares, that onght to be no disoonragement. If he thon^t £t io 
have it so snmptaons, he eonld easily famish them ; for silver and gold was 
all his, and all at his disposing. The woman, rednced, in the siege of Samaria, 
to so great extremity, as she was forced to eat her child, applies herself to 
the king for help, bnt in vain, as to the obtaining of any supply, if she had 
songht that, 2 Kings vi. 26, 27. Kings, who should ralioYe their snbjeets, 
may be at such a loss, as they can neither relieve these nor themselveB. Oh, 
bat the King of kings, he that roles over all, is never at a loss ; no trae sab- 
ject of his ever sought to him in vain, Isa. zlv. 19. Let me diewhowhe ii 
able to satisfy yoor wants, in some particulars. 

[1.] He can make want to be in effect no want, for he so rules all as 
everything must be what he orders it to be. If he will have plenty to be as 
bad as want, it will be no better ; and if he will have want to be as good aa 
plenty, it will be no worse, it wOl be as good to all effects and purposes. 
He can make you not to need what you have not ; he can serve the uses of 
what you cannot have another way, and can make you as contented and vdl 
satisfied without it as those that have it, and better too ; and so can oider 
it that you shall neither need it nor think you need it, and so can take amy 
all need, both real and in opinion also, which is often the more troublesoma 
need of the twd. He can make a little to be as good or better than much ; 
better for the soul, and as good for all exigencies of the body: Ps. xxxvii. 16, 
* A little that the righteous hath is better than the riches of many wicked: 
His smallest pittance is better than all the rich and great possessionfl of all 
wicked wordlmgs ; so he can make up the defects of grace in its weakness, 
in its infEuicy, by his own actual influence, so that holiness, when it is weak, 
shall do more by virtue of this than holiness in greater strength without it, 
so that even in this sense that paradox of the apostle holds true, 2 Cor. 
xii. 10, < When I am weak, then I am strong.' 

[2.] He can make your expenses increase your estate. When yon lay oat 
what you have as he would have you, he can make it, like the widow's oil, 
to multiply and increase as you pour it out, 2 Kings iv. You have his word 
for it, 2 Cor. ix. 9, 10. The apostle is exhorting tiiem to be free and boos- 
tifnl, for the relief of those in want. And whereas it might be objected that 
such liberalness might bring themselves to straits and necessities, he teUa 
them the Lord can make them the richer for and by relieving the poor. 
That is the way to have all-sufficiency in all things, both for themselves and 
others ; so as to abound in every act of bounty is the way to be enriched in 
everything, so as to be able to express all bountifhlness, the way to increase, 
not to prejudice, their estates. And so in spirituals : the more is commu- 
nicated to others, the more is the stock increased, whether of grace or know- 
ledge. 

[8.] He can order all creatures (if need be) to bring you in provisions; 
for he who rules over all has all things subject to hun, at his command, 
ready to fulfil his word and observe his orders : Hosea ii. 18, * I will maks 
a covenant for them with the beasts of the field,* &c. A covenant with them, 
not (mly not to hurt his people, bnt to help, relieve, supply them. And this 
is founded in the Lord's dominion over them, « I will nmke.' By virtue of 
this they are as sure of all this from the creatures as if there were an express 
covenant for that purpose, ver. 21, 22. Heaven and earth and all ereaturea 



Lues Xm. 19.] ths lobd bulbs otbb aix. 499 

shall be so forward to supply the wants of Israel (xiow returned nnto her 
subjection unto CK>d) that they shall, as it were, seek the Lord to be employed 
for that endy seek him to enable them to supply her needs ; and he will 
hear them, and employ and empower them, from the hi^^iest to the lowest, 
to furnish her with what she wants. 

So he can order all things to Relieve spiritual wants and weaknesses. Not 
only his ordinances but their outward enjoyments, their afflictions, 3rea, their 
falls and miscarriages, he can make all tiiese work, singly or together, for 
the increase of holiness, the embittering of sin, the crucifying of t^m to the 
world, the advancing of mind and heart towards heaven. He can raise them 
higher by their fedls, as he did Peter, and teach them to profit by worldly 
objects and enjoyments, and cause the rod to bud and bring forth the peace* 
able fruits of righteousness, Heb. zii. 

[4.] He can single out any of the creatures, and give them efieotual order 
to supply you. Such, from whom you expect no such thing, those that are 
never wont to do it, those that are most unlikely to serve you herein, yea, 
or those that are most opposite to it 

Fintj He can supply yon by unexpected means or instruments. He can 
order those to do it from whom you could not look for it. So the Lord 
moTid the barbarous people in Melita to shew great kindness to Paul and 
his company, after they had suffiared shipwreck, Acts xxviii. 2, 10, and the 
wise men to supply Joseph and Mary. 

Those who want supplies expect them from relations, friends, acquaint* 
ance, but the Lord can stir up strangers to do it. A remarkable instance 
hereof I have had from a credible author. A fiuthfnl woman being brought, 
in a strange place, to great extremities by the extravagancy of her husband, 
her children crying for bread, and she having nothing to satisfy them, gets 
out of doors, as not able longer to bear the cries of her little ones, whom she 
could not relieve ; and while she was lifting up an afflicted heart to God, she 
spies a horse laden with provisions, the sight whereof makes her say within 
herself, ' Oh, what a mercy would it be if tiiis were brought to my distressed 
family* t And even so the Lord had ordered it, stirring up the heart of a 
stranger, who had some notice of her necessities, to send that provision to 
her house. And some of you have heard of a godly minister who sent his 
maid to the market, but could not famish her with money to buy neces- 
saries. She meets with one she knew not, who unexpectedly gives her 
money lor her master, enough for her occasions. And others have had 
experience of provisions made for their souls in a way wherein they could 
never have expected it. He that rules over aD ean do exceeding abundantly, 
both for soul and body, above all that we can think or look for. 

Saeondltf, He can supply you by unusual means and ways. Our eyes are 
upon the means which usually help us to supplies ; when these are out of 
sight, our hearts fiul us^ we sink into discouragement and despondency. 
But this becomes not those who believe and admowledge that the Lord 
rules over all. He is not confined to usual and ordinary ways ; he has* all 
Buljeet to him ; both ordinary and extraordinary are at his command ; and 
he can supply us, or do whatever he pleases, by whatsoever he will : Mat* 
iv. 4, * Mui ^11 not live by bread alone, but by every word that proceedeth 
out of tiie mouth of God.* 

Bread, or ordinary nourishment, is not of necessity to the life of man ; 
God can sustain or nourish him by any other means ; whatsoever he pleases 
to <»rder for that purpose will do it. His word is sufficient of itself to sus* 
tain him, or sufficient to provide for him in an unusual way, or sufficient to 
empower anything to feed hioiy even that which is not used for such a pur* 



500 TBB LOBD BULBS OVSB AU.. [LUXB XIII. 19. 

po66. The text to w^ch. this refers is Dent. yiii. 8, ' He fed thee with 
manna, that he might make thee to know that man doth not live by bread 
alone.' He fed them so many years by a means so nnnsoal, that neither 
they nor their fathers knew it, that they might understand what dominion 
the Lord has over all things for our snstentation ; that his word is enongh 
for OS, able to procure us anything, able Uf sustain and nourish us by any- 
thing whatsoever. 

And the Lord has not left these latter times destitute of some experiments 
that he can proyide for his people in unusual ways. When the protestants 
in Bochelle were greatly distressed by a long and dose siege, multitudes of 
small fishes were daily brought up to them by the tide, such as had not been 
seen in that haven before, nor continued after the siege was raised. 

Thirdly, He can supply you by improbable instruments, and such as are 
most unlDcely to do it. It was improbable that the prophet Elijah should 
be sustained by a widow woman who had not enough to sustain herself and 
her child, 1 Kings xvii. 12, and she was a heathen too, and so might have 
an averseness to shew any kindness to a Hebrew. But the Lord so ordered 
it, and there was no resistance to his order, ver. 9. But it was more unlikely, 
which we meet with in ihe same chapter, that the ravens should feed him ; 
for the raven is a voracious creature, and more like to devour what was 
brought him, than to bring him anything. And, which is more, it is fi^aSrsxw&g, 
an unnatural creature, unmerciful to her own brood ; is so feu: firom feeding 
any other, that she will not so much as feed her own young ones : for that 
is her character, r/xrovroc f^iv ov r^i^ovro^ 6$, she brings them forth, but for- 
sakes them, and will not feed them. The Lord hereby shewed his absolute 
dominion over the creatures : he can overrule them to do whatsoever he will; 
he can make them act for the relief of his people even against their own 
natures ; he could make the ravens kind to and diligent for the prophet, 
though they have no care, no kindness for the fruit of their own womb ; he 
did but command it, and it was done, vers. 4-6. They provided him his 
dinner and supper daily and constantly while he stayed there. Though all 
probable means for the sustaining of soul or body should fail, yet is there 
enough in the Lord to encourage us. He who rules over all can provide for 
both, any way he pleases, even by the most improbable means, as well as 
any ; in the most unlikely ways, as well as the best. 

Fourthly. He can supply you by the most opposite instruments, such as 
would far rather starve soul or body, than afford the least relief to either. 
Thus he enriched the Israelites by the Egyptians when they had enslaved 
them, and designed nothing better for them than to keep them poor and 
miserable in hard bondage, Ps. Ixviii. 80, and Ixxii. 6. When Samaria, 
besieged by the Assyians, was reduced to such extremity, as, 2 Kings vii. 25. 
an ass*s head was sold for eighty pieces of silver, ten pounds, when the 
whole ass at other times was but counted worth a tenth part of it ; and a 
fourth part of a pint, a cab of doves* dung at five shekels (a cab was as much 
of {hat dung as would serve a man for a day) went at above twelve shillings 
and sixpence ; the Lord takes order that they should be plentifully supplied 
out of Uie stores of their enemies, who had designed to starve them, chap, 
vii. 16. Ps. Ixviii. 80, ' Rebuke the multitude of spearmen, the company of 
bulls,* &c. The bulls, i. e, such proud and powerful men as demean them- 
selves towards those under them, as bulls do towards the lesser and weaker 
cattle. The Lord can bring them under, and make them glad to buy their 
peace, and to enrich those with their own stores, whom they had exhausted 
and impoverished, Ps. Ixxii. 8-10. Hie that commands his servants, when 
their enemy is hungry, to feed him, can command their enemies to feed 



LXTKB Xm. 19.] THB I<OBD BULBS OTBB ALL. 601 

ihem» and can make them do it, whether they will or no. When they 
are bereaved of refreshments for sonl or body, he can make the hands which 
spoiled them to repair them, and to restore what they violently took away. 

Thus, when the Philistines looked upon their taking away the ark, as the 
greatest advantage that ever they had over Israel, and most matter of 
triumph, that being the pledge of God's presence with the Israelites, and so 
their strength, their glory, &eir happiness above all people on earth, one 
would have thought tiiey would as soon have given them their country as 
restored this, yet the Lord forces them to do it, and so orders it, that the 
Philistines, of their own accord, send back the ark to the Israehtee. 

What cannot he do for the restoring of the gospel, and making provision 
for souls, even by the enemies of it, who could bring back the ark to his 
people by such means, in such desperate circumstances ? 

2. Otj. 1 do not doubt but he is able to afford me all supplies for sonl 
and body, but is he willing to do it ? 

Ans, There is no more occasion to doubt of that, so far as it will be good 
for you, and that is all you can desire, Ps. zxziv. 10, and Ixxxiv. 11, and 
Izzzv. 12. He will supply yon in all your wants wiUi whatever is good : 
Philip, iv. 19, ' My God shaU supply all your need, accordmg to his riches 
in glory by Christ Jesus.* There are glorious riches treasured up in Christ 
for this purpose, and out of that treasury he will supply all your needs, even 
as [to] the things of this life : Mat. vi. 88, < Seek first the kingdom of God, and 
all other things shall be added unto you.' Seek to get into the kingdom of 
God, subject yourselves to him in all righteousness, and then he that rules 
this kingdom will provide all these things for you, so that you need be no 
further careful or solicitous about it. And you have sufficient assurance of 
it, in that he rules over all, and over you in special, having given up your- 
selves to be ruled by him. 

[1.] Consider, a ruler who is mindful of his office will not suffer those 
who are ruled by him to want what is needful if he can easily help it. Even 
Pharaoh took care that his subjects should have necessaries in the years of 
fiftmine, Ezod. xli. Good rulers mind that as the end of government, that 
those who are under them sint beatissimi, as the orator expresses it, may 
live happily. And he is justly counted a tyrant, who, regarding only his own 
pleasure or profit, minds not the necessary concernments of his subjects. 
How far is the Lord of heaven and earth from this, whose goodness and 
mercy is as large as his dominion, even over all his works ? Ps. cxlv. 9. 

[2.J He makes provision for those whom he less regards ; he is ready to 
supply all creatures ; and can we think him unwilling to do it for those who 
are peculiarly his subjects, to whom he is more specially related, and for 
whom he has a more particular affection ? Ps. cxlvii. 5, 8, 9. It is one of the 
glories of his kingdom, that he provides for all that belongs to it, Ps. cxlv. 
10-16. It is an argument of very little fiuth to doubt, that he who is will- 
ing to provide for d^, is not much more willing to supply his own. Our 
Lord Jesus himself tells us so, Mat. vi. 26, 28-80. 

[8.J The greater any ruler is, the more may reasonably be expected from 
him, unless where greatness is but a krge cypher, or an empty flourish. 
What then may be expected from him who rules over all, to whom the 
greatest on earth are as nothing, less than nothing and vanity; from him 
* who only does great wonders, Ps. cxzzvi. 4, and is still willing to do them, 
as what follows shews, ' For his mercy endures for ever ' 7 

It is a great dishonour to the glorious Majesty of heaven and earth to 
doubt that he is not willing to act like himself, and to supply you, so much 
more, so much better than any, as he is incomparably above all : 2 Sam. 



SOS TBB LOBD BUXA8 OTSB AUm |LukS X I IL 19. 

zxiv. 28, < All these things did Arannah as a king giye unto the king.' He 
acted magnificently, more like a king than a prirate person. 

The Lord shews his magnificence, by providing continually for those who 
depend on him ; it is his ^ory, and therefore there can be no qnestion of his 
willingness, no more than of his power, to relieve his people in all their 
necessities, outward or inward ; he that rales over all, is ready and aUe to 
do it above all. 

8. Against the power and violence of enemies. How great soever it be, 
how tenible soever it seem, how much soever heightened with snc ceooos, 
however enforced with malice and rage, how little soever yon see to resist 
or oppose it, yet need yon not be discouraged, you will see no cause Ibr it, 
if you do but duly consider that the Lord rules over alL This power and 
rage, whatever it be, is subject to him; he can manage, and order it, and 
dispose of it as he pleases; he can make it less, or make it useless, or make 
use of it far otherwise than they intend, or make it nothing, when or however 
he will. 

(1.) He can make it less. He can abate the power and aasuage the wrath 
of man, and bring it down to what degree he pleases; for it is wholly under 
his dominion and power who rules over all. He can with greatest ease prick 
the bladder, and make the tumour M, how much soever it swelL When 
the wicked are like the raging sea in a storm, foaming out wrath and rage, 
threatening wrecks and ruin to this or that person or party, he that * mJetk 
the raging of the sea,' Ps. Izxzix. 9, let him but speak the word, and that 
will be enough to hudi the storm, and still the waves, and make aU as calm 
as you can wish. It is the greatness of their power that makes it formid- 
able ; but how great soever it seem, it is nothing to his who rules over all, 
and has the ruling of it. It is little or nothing to him, and he can easily and 
suddenly make it so to yon. 

(2.) He can make it useless. And be it never so great, if it be rendered 
useless, it is as good as none. He that rules over aU can efikctually iorbid 
and hinder the use of any power. Let the arm of fiesh be never so big, and 
strong, and sinewy, if the Lord lay hold on it, it cannot stir, nor move in 
the least, no more than the arm of a dead man. If the mastiff be never so 
fierce, yet if he be muzzled, there is no fear of him. Thus can the Lord 
deal with the fiercest of those you fear : Ps. czxxviii. 7, *)K tV- He can 
put a muzzle upon their nose, or put a hook into it, so that they cannot 
bite, nor be able to stir, but as he pleases. When the Philistines dreaded 
Samson's strength, to render it useless, and not to be feared, they put out 
his eyes ; so can the Lord render the greatest power useless, by binding 
those that have it, so as they shall not see that they have it, or see how to 
use it, or see how to take or improve any advantage by it. How useiesB was 
the power of the Sodomites when blinded I The whole city could do nothing 
against one fiimily. The Lord can as easily, and does more ordinarily, Uind 
the mind, and take away a spirit of discerning. Job zii. 24, 25 and v. 12 ; 
how, see verse 14, Isa. lix. 10. Or if they have their eyes, he can take 
order they shall not find their hands ; and what can they do, how useless is 
their power, who cannot find their hands I Ps. Izzvi. 5. When they oome 
to do their work, they have their hands to seek ; the Lord can take them 
away when he pleases, and so render their designs and undertakings ridieu* 
lous, and all their force and power useless. 

(8.) He can make them use it otherwise than they intend. If it be noi 
rendered useless, yet shall they not be able to use it as they will, but as he 
pleases who rules over them and all. He can overrule them, so as it shall 



LlTlCE Xm. 19.] THB LOBU BUXA8 OTBS AIX. 503 

no way hurt yoa, and then yon need not fear it ; or so as it shall be for your 
advantage, and then yon may rejoice in it. 

He oan tnm it npon others whom yon are litde conoemed in, or think not 
of. He ean find them other work than their power is prepared for ; he oan 
interpose another object betwixt yoa and their fhry, and xnake that a screen 
to yon ; he oan raise them another enemy, where Uieir power and rage shall 
spend itself, and never reach yon. When Sennacherib had struck a great 
terror into Hezekiah and his people, by this does the Lord encourage them : 
Isa. xxrrii. 7, ' He shall hear a rumour,' that shall divert them ; and what 
that was, see verse 9, * He heurd say concerning Tirhakah king of Ethiopia, 
He is come forth to make war with thee.' 

He can turn it against a common enemy. Such were the Philistines to 
David; and the Lord turns the foi^e of Saul, which had encompassed 
David, against them, against David's enemies, 1 Sam. xxiii. 27, 28. Yon 
think the power and rage you fear will fall upon you, but the Lord can order 
it to &11 upon those whom you are concerned should fidl by it. And so the 
greatness of it, which is formidable to you, will be your advantage ; the 
greater it is, the better it will be for you. 

He can turn it against themselves. They bend their bow, and make 
ready their arrows, and are going to shoot with all their might ; but where 
the arrows will fall they know not He has the ordering of that who rules 
all things, and he oan order them to fall upon their own heads instead of 
yours, £zek. ix. 10, Ps. vii. 16. Little did the children of Ammon, and 
Moab, and mount Seir, think that the great force they raised for the ruin of 
Jehoshaphat should be made use of to destroy themselves ; but so he ordered 
it who rules over all, and so it came to pass, 2 Chron. iv. 28. 

He can turn it for you, and make it serve you and your interest, though 
it was raised and levelled directly against you. Saul's power and prepara- 
tions made use of against David, when Saul was iakea away, came into 
David's hands ; the greater the power of his enemy was, the more was it 
for his advantage. The Lord, by turning the hearts of your enemies, can 
engage all the power which you now dread for you ; and that is as easy a 
turn to him as any other, who rules the heart of man as easily as anything 
else, Prov. zxi. 1. Those who get power, and increase it, to become thereby 
dreadAil unto others, know not for whom they get it, or for whom it shall be 
used ; that must be as he who rules over all will order ; and he can, and often 
does, dispose of it against those who have it, and for those against whom it 
is designed and levelled. He ordinarily will have it^used quite otherwise 
than those who are in power would have it« 

(4.) He can break it, and can easily and suddenly (how great and for- 
midable soever it is) bring it to nothing, and that many ways. 

[1.] He can break them himself. He that can rule all things needs no 
help, no power of men to do it : Ps. Izzxix. 10, ' Thou hast broken Bahab 
in pieces: thou hast scattered thine enemies.' He can deal with all that 
oppose him and his people, as he did with Pharaoh, called Bahab. It is no 
more to him to crush the mightiest of them all, than it is for you to crush 
the snail that is under your foot. He shews how he will deal with those who 
combine against him and his interest, Ps. ii. They look big now, like rocks 
or mountsjns, and seem to threaten heaven with their lofty aspiring tops ; 
but when he takes them in hand, they will prove but like potter's vessels, 
and shiver all in pieces, like an earthen pot under the weighty stroke of an iron 
mace : * Whosoever shidl fall on him shall be broken ; but on whomsoever he 
shall fall, he will grind them to powdar,' Mat. xxi. 44. All their force against 



504 THE LORD BULE8 OVKB ALL. [LuEX XIII. 19. 

him, as that of the waves against a rock, shall serve only to dash themsehes 
in pieces. 

[2.] He can raise the whole power of the world against them, for he who 
rales over all can muster np. all the forces of heaven and earth with a word ; 
and what is that which disturbs yon to all this ? How many did he ann 
against Pharaoh, when he wonld not let his people go to serve him ? Yet 
those which plagued Pharaoh were but as it were a few stragglers in eom- 
parison of what the great Rnler of the world can raise in a moment. How 
many does he threaten to array against Israel, in case they would not be 
ruled by him ! Lev. xxvi. 21, * Seven times more, and yet seven times 
more.* But indeed they are past all nxmabering, beyond all computation ; 
the greatest volumes in the world would not be a sufficient muster-roll for 
the forces of him who rules over all. The angels are but a small part of his 
army, as it were his own company or regiment ; they are spoken of but as 
making np one chariot, Ps. Ixviii. 17 ; yet they are myriads and thousands, 
infinite numbers. And these, with all the rest, fully under command ; let 
him but give the word, and all would be ready together to what execution 
he pleases. Oh what are all the oppressing powers on earth to the Lord 
and his hosts ! How soon, how easily, can he break them ! 

[8.] He can break them and their power by the least and weakest thing. 
He need not raise his whole force to do it ; any one thing will serve, if he 
give it a commission. Such is his power and dominion over all, that any- 
thing will be able to do whatever he would have it. A tile, a gnat, a fly, 
a worm, any disease, will lay the most potent in the dust when he gives 
order for that purpose. It will fall without hand when he pleases, as that 
great oppressor did, Dan. viii. 28-25. The little vermin could soon make 
an end of Herod's power, when he put it forth to vex certain of the church, 
Acts xii. 1, 28. 

[4.] He can break them by themselves ; make them tumble with their 
own weight, crush them with their own force ; and employ themselves, or 
those whom they count their own, to hew down the bough they stand upon, 
or cut off the arm wherein their strength and power lies. He that roles 
over all, can overrule everything to act as ho would have it, though it be 
against itself. He can break them. 

First, By their own relations ; can bring their destruction out of their own 
bowels. Thus fell the great terror and oppressor of Judea, Sennacherib, 
when Hezekiah and his people had no strength against him, 2 Kings xix. 87. 
When the child is come so near the birth, there is the greatest and sharpest 
pam, and when the woman's strength is quite spent, and the child so feeUe 
it cannot help itself, there is the greatest danger. And this was their jcon- 
dition ; though the blasphemy, cruelty, insolency of the enemy had made 
him ripe for ruin, yet the people distressed by him had no power to effect it. 
What, then, shall Uie oppressor escape ? No ; what they could not do against 
him, the Lord employs his own sons to do. After he had seen the deliver- 
ance of God*s people, and the destruction of his own, they bereaved him of 
life who had received life from him, ver. 87. 

Secondly, By their own party ; by those which raised them and were their 
support. He can make one leg strike up another, and that which slipped 
first to break the other in the &U. Thus, when ihe men of Sheehem con- 
spired with Abimelech in a tyrannical design, the Lord so orders it that he 
fiirst breaks them ; and those of them which were left brake him, according 
to the imprecation of Jotham, Judges ix. 20. He that rules over all, thus 
disposed of it, vers. 66, 67. 

Thirdly, By their own attempts. He can make the blows of the violent to 



Luke XIII. 19.] ths liORD bulbs ovbb all. 505 

rebound upon themselTes, and pnsh them into the pit which they had pre- 
pared to bary others in. Thns Hainan's attempts apon Mordecai and the 
Jews proved his rain, and the instrament of death be had erected does 
execution npon himself. And Pharaoh's violence against Israel, which wonld 
pursue them even into the sea, overwhelmed him and his people, and made 
an end of them at once. He who rules over all, can cause any engines of 
violence to recoil upon those who manage them, and hit themselves instead 
of those they aim at. 

Fourthly J By their own hands. He needs no hand at all to break them ; 
but if he will employ any, he can make their own hands as well as any other 
serve to ruin them, Ps. ix. 6. There was no need that David should lay 
hands upon Saul, the Lord could take order that he should lay violent 
hands npon himself. He can overrule their hand to work them into such 
entanglements, as they shall find no easier way out, than by letting out their 
own souls, and opening the passage by their own hands. 

Fifthly, Their own counsels. When they say. Come, let us work wisely, 
the Lord can order it to prove no wiser, than the contrivement of a subtle 
head against itself. Job v. 18. He makes their craftiness become a snaro 
to themselves, and gives such wheels to their counsels as carry them heal- 
long as from a precipice ; and the more violent they are, the more fiercely 
they drive, with the more force do they fall to the breaking of themselves : 
Ps. X. 2, ' Let them be taken in the devices that they have imagined.* The 
event will answer the prayer, for the prayer of faith is in such a 'person a 
prediction. The web that he weaves to catch the poor fly, the Lord can 
make use of to entangle the spider, whose fine and subtle device it is. 

Sixthly, By their own fears : Prov. xxviii. 1, « The wicked flee when no 
man pursueth.' There needs no other to rout them, but their own fears. 
The Lord can order this, both to pursue and do execution. Lev. xxvi. 36, 87. 
Their fear shall put them to flight, and pursue them when there is none to 
follow them, and make them do execution upon themselves, when there is 
none else to do it. The Lord promises Israel, by these means, to discomfit 
and destroy the Canaanites, Exod. xxiii. 27. He who has the conmiand of 
all, and so can raise what passion he pleases in the heart, will raise and arm 
their own fears agamst them, and thereby put them to flight, and bring 
destraction upon them, 2 Chron. xiv. 14. Their own fears made those who 
had aided the Ethiopians and their cities, and all they had, an easy prey to 
Asa and his people. 

Seventhly f By their own fancy. The Lord needs no other force to rout 
and break the greatest powers on earth, than the power of their imagination. 
Thus were the Syrians broken, when there was not a hand lift up against 
them, 2 Kings vii. 6, 7. The Lord made such impression upon Uieir ima- 
gination, that they fiuicied they heard such a terrible noise (if it had been 
really audible, the besieged might have heard it as well as they), and upon 
this fancy they are all in confusion, run away as for life, and leave all they 
had to their enemies. Let but the Lord arm the fancy of the mightiest on 
earth against them, and that will be enough to ruin them. 

Eighthly, By their own mistakes. When they think they are in Dothan, 
he can set them in the midst of Samaria, and so leave them in the power, 
and ^at the mercy of those whom they have most ii^ored, as he did the 
Syrians, 2 Kings vi. So the Moabites' mistake of the waters for blood, 
drew them oat of their strength, engaged them on a great disadvantage, and 
so was the occasion of their ruin, 2 Kings iii. 22, 4sc. 

Yon see what encouragement we have from the Lord's ruling over all, 
against all opposite power and violence. He can assuage it or render it 



606 XHB IiOBD BmJKB OYER ALL* [liUn XTTI. 19- 

nsdldss ; be oan diyeri it, or break ii, and ttiat by anytiuDg, even bj them- 
fielves, by anytbing of ihem, either by their power or their weakness. 

Here is encouragement as to the lowneas of the interest of Qod and his 
people in the world, and in these parts of it that we are aoq[nainted with* 

The interest of Gh>d seems to be at a very low ebb amangst the inhabi- 
tants of the earth. The kingdoms of the world seem to be the kingdoins 
of Satan ; he roles them and keeps them in suljection to him, and his will 
and laws have more observance than the will and laws of Qod. The rod of 
his strength doth not reach the greatest part of the earth ; the goqpel, which 
is his sceptre, has little or no place left in many regions where it onoe pre- 
vailed; and where it yet has any entertainment, it meets with great 
opposition, is under much restraint, and in danger to be sappiessed. Many 
there are that rise up against it, few in comparison that own it by any dne 
sabjeciion to it; and these hated, oppressed, persecuted, kept ond^ hatches, 
and in danger to be rooted out ; and the special interest of God, whieh lies 
in his tnie and real snlijects, like to suffer in and with them. 

This is matter of great discouragement to those who truly honour the 
great sovereign of the world, and tender his interest; but for all this the 
Lord reigns, and will do ; he still rules over all ; and this duly considered, 
is enough to strengthen the weak hands and the feeble knees, to inspire the 
dejected with courage and spirit, and make them bear up cheerfully under 
the sad apprehensions of the declining or sinking of that interest whieh is 
due to them. For, 

1. The greatest part of the world does still oontinne in snlgection to God, 
and gives him the honour due to the universal sovereign ; aU creatures do 
it but apostate men and devils, and these are but a very small part of the 
whole creation, and little or nothing compared with the whole £abrio of 
heaven and earth, which continues al^olutely subject to their sovereign. 

2. He rules as much over wicked men and spirits, as over those ^o 
voluntarily subject themselves to him, though not in the same manner. The 
power, and wisdom, and justice of his government, is as much honoured 
upon them, though not the mercy of it. And how far it is his interest to 
extend the mercy of his government, we must leave it to him to judge, who 
is the only competent judge of it ; it is above our capacity, and beyond our 
measures. 

8. As to his interest which is concerned in his peculiar people, it shall 
never be quite suppressed, never extingui^ed in the world. So long as God 
> rules, he will maintain it, he will uphold it ; but in what places, in what 
degree and manner, and by what means, most be left to him, the aroMa 
of whose empire, and the mysteries of his governing are incomprehensible. 
^ Thisisplain. (1.) When it is weak, he can strengthen it; when it seems M* 
ing, he can uphold it. It was weak, indeed, amongst the Israelites when the 
prophet complains, 1 Kings xix. 10, < I, even I, only am left.' But the Loid 
better upheld it, and kept it up in more strength than he apprehended, ver. 
18, * I have left me seven thousand in Israel which have not bowed the knee 
to Baal.* The interest of God may be many thousand times stronger than 
it visibly appears or we see ground to conceive it. It was weak in Zenib- 
babers time, lying in a few contemptible restored captives, and these in the 
midst of raging enemies, ready and resolved to orosh them ; and yet when 
they had no strength of themselves, nor any arm of flesh, nor any woridly 
prop to support them, he who rules over all was their strongth and xtpbfM 
them, and his interest in and by them, Zech. iv. 9, 10. How weak and 
despicable soever they and their undertakings fcr God might seem, the 
Lord would make it appear they were not to be despised; hia workahoold 



LUKX Xin. 19.] THB XiOBD RULES OVBB AXOi. 507 

prosper in iheir hands, they should efifoctnaUy carry on his interest in build- 
ing his temple. For tiiese seven, the eyes of the Lord, ». e. his goyerning 
providence reaching over the whole earth, was engaged with them. 

(2.) When it is straitened and pent up in a narrow compass, he can enlarge 
it ; when it is but as a cloud like a man's hand, he can extend it so as to 
cover the fiace of the heavens, and make it spread far and wide. Time was 
when it seemed confined to Abraham's family, but the Lord promised it 
should reach all the lunilies of the earth, and be diffused through many 
nations ; and he that rules all those families and nations made it good. And 
this our Lord Jesus holds forth to us in divers parables or resemblances, 
Mat. xiii. 81-88. The Lord can make his kingdom, when it is but like a 
'little leaven,' to diffuse its virtue to every part of the world ; when it is but 
like < a grain of mustard-seed,' to grow up into a vast tree ; he hath done it, 
and can do it again. 

(8.) When it is sinking, he can bring it up again. Let the enemies of 
Ood fall never so heavy upon his interest, they will never be able quite to 
sink it ; it will up again one where or other, either in the same place, where 
it seems at some desperate plunge, or in some other, where before it appeared 
not, or in both. When that great persecution was raised at Jerusalem, at 
that time the centre of Christ's interest in the world, where the great con- 
cerns of the gospel then lay principally, and in a manner only there. Acts 
viii. 18, the enemies thereof made account to sink it quite. But how 
were they disappointed I While they had it under water there it gets up, 
and gets head in the cities and countries round about, far and near, yea, 
in that place, a little after, where it had the greatest plunge. They bear it 
down in one town, and it breaks out almost everywhere else, and by that 
means, too, which they used to suppress it. So when the woman, by the 
violence of the great red dragon, was forced from her former state and place, 
and when he would have left her no place nor beiog on earth, the Lord pre- 
pared a place for her in the wilderness, where she ^lould have subsistence 
and nourishment, Bev. xii. 6. When he poured forth a flood after her, 
with a design to have washed her away from the face of the earth, to have 
overwhelmed her utterly, ver. 15, the Lord disappoints him, ver. 16. The 
divisions in the empire diverted the torrent of persecution, and swallowed it 
up ; as some. 

(4.) When it seems dead, he can revive it, and give it a resurrection and life, 
Hosea vi. 1, 2. Much of the interest of God was involved in the people, yet 
how low were they brought, even to the grave ; not only torn, and smitten, 
and wounded, but, as it were, dead and buried I Yet, though they were 
dead, the Lord undertakes to revive them, and so his interest with them ; 
though they were buried, he would bring them out of the grave (the desperate 
condition, which seemed like their sepulchre), he would raise them from the 
dead, and make them live in his sight. He that rules over all is the Lord 
both of death and life ; both civil and natural is at his disposing, he can give 
or restore it to whom and when he will. And death, in every sense, will 
resign up any under his power when the Lord gives order. 

After the captivity of the ten tribes, the two remaining were the only 
people in the world which visibly owned God and his interest ; when they 
were carried away captive also, and their temple burnt, and no place left for 
the solemn worship of God, of his institution, this might well seem a deadly 
blow to the interest of God on earth. Answerably, their state, in these 
desperate circumstances, is expressed by dry bones, when the body is not 
only deprived of soul and life, but buried and in the grave, quite consumed, 
neither skin, nor flesh, nor sinews left, nothing but tlw dry bones, and thcbe 



fi08 TBB LORD BUIiBB OVXB ALI<. [LlTKB XIH. 19. 

not set together, bnt Bcatteied here and there in the valley, not bo much as 
the form of an anatomy left, Ezek. xzzvii. 1, 2. Well might it be made a 
qnestioD, as it is, ver. 8, < Can these dry bones live ? * Is there any hope, 
any possibility of it ? What coold be more hopeless than the recovery of 
this people, and God's interest embarked with them in snch a condition, 
which the Lord himself thus represents? Yet he who rules over all, who 
has all things absolutely at his command, and can do what he will with a 
word, coDld, with a word, canse these scattered and disordered bones to come 
together, bone to his bone, in that admirable order as they are placed in the 
body of man, and lay sinews, and bring flesh upon them, and canse breath 
and life to enter into them, so that they * stood npon their feet, an exceeding 
great army,' as ver. 6-9, &c. Thus could the Lord revive his slain interest 
and the destroyed people which had owned it ; and that with a breath, when 
all hopes of any snch thing was lost, and all seemed to be cut off for ever. 

The meaning of this encouraging vision is expressed, ver. 12-14, ' I will 
open your graves, and cause you to come out of your graves, and bring you 
into the land of Israel,' Ac. So Bev. xi., when the witnesses, those who 
gave their testimony for the interest of God against antichristianiam, are 
slain, t. e, (as is probably conceived) by persecution and violence brought 
into such a condition as they could scarce be numbered amongst the living, 
when they are, in a civil sense at least, quite dead, the Lord shews he can 
revive them, and raise his Men interest with them, ver. 11, 12. He will 
not only restore them to their former place and station, but advance them 
higher than ever. 

That ho who rules over all is sufficient for all this, will be more evident if 
we consider particularly, 

1. He wants no wisdom. He that is wise enough to rule and order all 
and everything in the whole world, wants no wisdom for the upholding or 
restoring his own interest. Those who are wisest for the managing of tiieir 
interest are but fools to him. The apostle, where he sfyles him King, calk 
him also < the only wise God,' 1 Tim. i. 17. The profoundest and most 
improved wisdom deserves not the name of wisdom compared with his. He 
is only wise, he alone. None so well understand their interest, none so 
apprehensive of what may endanger it, none so knowing what may promote 
it, or for the ordering of all thiogs in a subserviency to it. The wisdom ci 
angels is but folly to him. 

2. He wants no power. He that rules over all has power to keep all in 
subjection, to make all things obey him, to force all to move or stand still 
at his beck. It is the Lord God almighty that reigns. Rev. xi. 7. It is 
the God * which quickeneth the dead, and calleth those things which be not 
as though they were,' and makes them to be what he calls them by so calling 
them. It is he who has power to rule and order all things in heaven and 
earth as he will. If some wise men had the power to order all things as 
they pleased, they would never question the securing of their interest. What 
fear is there, then, that the Loi^ will let his interest miscarry, when he has 
power at will, no less than inflniteness of power, as well as wisdom 7 

8. He wants no imtrumsnts to serve his interest, nor can want any, if the 
whole world will afford enough, for all in heaven and earth are in his hand 
and ready for his use, who is xv^togxaJ vo^CotfiXiv; rm mvrm (as Athaa- 
asius). Lord and absolute Sovereign of all things. The highest angels think 
it their chief honour to serve his interest, and to serve it in any capadty, 
and so, we find, are called sometimes his chariot, sometimes hiis warriors, 
sometimes the conduct of his people, sometimes their purveyors, always his 
ministers. And he can make the most untoward iastnunents to serve his 



LXTKS Xni. 19.] TEE LOBD BULBS OYBB ALL. 609 

tarn, whether they will or no. The orookedest tool will become straight in 
bis hand, who oyermles all things to be and do what he will have them, 
Isa. xlyi. 11. 

4. He wants no opportunitisty through want of which many a man's inter- 
est miscarries ; for times and seasons are in his hand, he has reserved them 
in his own power, Acts i. 7. He roles them as he does all things else. That 
I most be a season which he will have so. He can make any part of time to 

I be a fit season, and what we oonnt nnseasonable he can render it the fittest 

opportunity. He can remove when he pleases whatever in ns or in others 
renders that nnseasonable which wonld promote his interest. The aufitness 
of the subject, the incapacity of the matter, the unpreparedness of his 
people, cannot nonplus him who rules over all, or make him to seek or leave 
him at a loss for a season ; he can overrule these, or anything else, into a 
seasonable compliance and subserviency to him in any moment. 
I 6. He wants no wiU. For who can doubt that the great ruler of the 

world is not willing to secure and advance his own interest ? Sure this 
I must be pleasing to him, and * He will do all his pleasure,' Isa. zlvi. 10. 

Obj» But if he be so willing and all-sufficient to maintain his own interest, 

I why does he sufier it to decline and be borne down, and his people who only 

I own it, and sincerely design the promoting of it, to be oppressed and kept 

under hatches, to be deprived of power, kept low and weak, and for the most 

part in an afflicted condition, and their necks under persecution ? By this 

he seems not willing to uphold or advance his own interest in the world. 

Ans, 1. We may mistake his interest, and are apt to judge that to be for 
it which is not. We are apt to think that if the Lord would put his people 
in a prosperous and plentifiil condition, and give them power and greatness, 
and free them from Uie cross, and advance them in a worldly station above 
others, and enable them to shake off the yoke, and to keep those under who 
oppress and persecute them, this would be more for his interest than the 
low and distressed state which is commonly their portion. But it is other- 
wise, and the Lord, who rules and disposes of all with infinite wisdom, knows 
it, and he has not only said but done enough to make his people understand 
it. He has given experiments thereof in several ages sufficient to convince 
us, though we be slow to understand or believe that which does not please 
us. He has tried his people with outward prosperity, and sometimes with 
power and greatness, and this has proved more prejudicial to his interest 
than that low afflicted condition which we are more impatient of. There 
are instances enough of this ; it is well if we ourselves in these nations be 
not an instance of it. 

We have ground enough, both from Scripture and experience, to believe 
that his interest lies not so much in the outward prosperity of his people, as 
in exercising them with afflictions and sufferings, and appearing for them 
therein. This seems to be most for his honour, and best for them too, if 
they judge like themselves, and count that best which prove so to their souls. 
That which is most for his honom* is most for his interest. Did he not get 
more glory, by keeping his servants untouched, unscorched, in the midst of 
the raging flames, than if he had kept them firom being cast into the furnace ? 
Does it not honour him more to let the world see that he can keep the bush, 
when it is burning, firom being consumed, than if he should keep the fire 
from coming near it ? Is it not more to keep a spark alive in the midst of 
the waves, than to make it flame in a chimney, and more for his honour that 
can do it ? Why, thus does the Lord do, and thus does he honour himself, 
by keeping up a people for himself in the midst of the rage and fiiry of the 
world. They are lil^ a combustible body in a fiery furnace, or like a bosh 



610 THB LOBD BULBS OVBB ALL. [LUKB ILUi. 19. 

flaming, or like a spark in the raidst of the sea, and yet kept aliTO, aeeioed, 
preserved. Who can do such a thing hot he who rolee over all? How 
mach is this for his honour 1 A thousand preservations from tronUe, danger, 
and extremities keeping these from ooming near them woold not he ao mneh, 
if at all taken notice of, would he in a manner lost upon them, would not 
he ohserved with any such honouralde reflection upon the great God, as 
his upholding, maintaining, and delivering them when they find themselves 
in the mouth of dangers, and in the midst of extiemitieB. 

It is hotter for his people too ; better for their souls than that condition 
which is more pleasing to flesh and blood. And that which is better for 
their souls is more for his interest. It makes more for peace and holineas. 
They have ordinarily more peace with Gk)d, when they meet with tribulation 
in the world ; more peace within, when more trouble without. When afflic- 
tion lies heavy, sin lies lig^t, was the observation of a wise and holy man. 
And then holiness thrives more under afflictions, and corruption has less 
advantage against us than in a prosperous condition: 2 Ckir. ir. Id, 
* Thou^ our outward man perish, yet the inward man is renewed day by day.* 
Though he was harassed by affliction, and brought low as to his outward 
state, yet his soul had great advantage by it ; he lost nothing, bat what tiie 
eagle loseth by moulting her old feathers; she gets fresh and more beaatifoi 
plumes, and is renewed into a better state. His inward man is hereby 
renewed, and refined, and holiness more revived and reinforced. He was 
freed more from the incumbrance of the old man, and that coiraptiom which 
brings and keeps the soul in a crazy and decrepit condition. And thus it is 
ordinarily with the people of God. Hence Isidore, writing to one of Pelusiom, 
from his own experience, gives him this advice, Ihray earnestly (says he) that 
the Pelussets, fi^^nn duvfiUnvat & /3o6Xovm/, may never be in such a condition 
as they desire ; for they are better when they are low and oppressed, wfuM^A 
Avanliovngt than when they get up, though but a little. 

2. We may be mistaken about the ways and means which the Lord uses 
to secure and advsnce his interest. We may think that tends to rain it, 
which he makes use of to promote it. The cutting of the vine, and making 
it bleed, to those who have no skill, may seem the way to kill it, whereas it 
tends to make it grow and flourish more, and render it more fruitful. The 
Lord can make lus interest flourish by such ways and means as seem to 
threaten the destruction of it. Never did it prevul more m the world, never 
did it rise and spread itself with so great advantage, as in the apostles* times, 
and some ages after, when it met with the greatest opposition, uid was desti* 
tute of all worldly advantages, and was assaulted wiUi such violence, as did in 
all appearance threaten its utter overthrow. But after it got the coonte* 
nance and power of Christian emperers (though that, we would think, should 
have a quite contrary effect) it declined and dwindled away, and all sunk in 
a little time into woful degeneracy, as appears by the complaints of those 
ancients in the fifth age, who were sensible hereof, and bitterly lamented it 

So unfit are our understandings to be the measara of these tlungs, that 
what we apprehend to be best for it proves worst, and what we think 
destructive to it, proves its advancement, as it is ordered by him who roles 
over all. 

8. Though his interest should decline for a time, yet would that be ao 
argument tibat he is unmindfol of it, or unwilling to look after ii. No, 
though it should seem a long time to us. For that time which we Jhmfc 
exceeding long is little or nothmg to him. The woman's being in the 
wilderness for twelve hundred and sixty days, Bev. xii. 6, her continuaaee 
m an obscure ^eoted state, as it were an exile, and excluded from cmnmon 



LVKB Xm. 19.] THE LOfiD BUI^ES OVEB ALL. 611 

society for so many yean, seems a Tery long time to ns, but to him it is not 
so mnoh as so many hours; for ' a thousand years to the Lord is but as one 
day ; ' nay, not so mnoh, Ps. xe. 4, bnt as a < watch in the night.' A watch 
in the night is bat the eighth part of a natural day, a very little while ; bat 
yesterday, when it is past, is nothing. 

5. Here is encouragement against all troubles, afflictions, and sufferings 
whatsoever. He who rules over all, has the ruling and ordering of these, of 
whaterer of this nature befalls you ; and being under his command, and at 
his disposing wholly, they must be and do what he would have them, 
nothing else, nothing worse than he thinks good ; neither more nw less than 
he sees fit. They can do you no hurt, if he forbid them ; they will do you 
good if he command them ; and if they would lie heavy or long, he can 
relieve you when he will, or effectually order any other thing to do it. 

(1.) He can hinder them from hurting you; for he has the ruling of them, 
as of all things, and they must be what he would have them. If he will 
have them to be&U you without hiurt, they will be no ways hurtful to you, 
they can do you no harm, there will be nothing in them to dismay or dis- 
courage you. He can make trouble to be as no trouble ; sufferings, such 
as you ^all not suffer by ; so the apostle found it, 2 Cor. iv. 8, they were 
in trouble, but it did not trouble them. That befell them which would have 
distressed others ; but the Lord ordered it so as it was no distress to them. 
He can make want to be as good as no want, 2 Cor. vi. 9, 10 ; they were 
poor, but as good as not poor, they could enrich others ; they were in want, 
and yet as good as if they wanted nothing, as if they had possessed all ; 
sorrowful, but as good as not sorrowful, always rejoicing. So he can make 
pain to be as easy as no pain, and heavy pressures to be as light as that 
which weighs noUiing. If there be any snare in them, he can keep it from 
entangling you ; if there be any malignity therein, he can expel it, so as it 
shall not endanger you ; if there be any sting in them, he can pull it, so 
that it shall not touch you, you shall not smart by it. There is enough in 
him to encourage us, whatever troubles we may meet with. Since he who 
rules over all can render them altogether harmless, what is then left in them 
to discourage us ? It is foUy and weakness to be dejected at that which 
can do us no hurt. 

(2.) He can make them an advantage to us; for he rules them as he does 
all things, and they must and will do what he would have them. He can 
make troubles do us more good than freedom from troubles will do us. He 
can make them heal us ; for he can heal by stripes, and turn that into a 
sovereign antidote which we shun as poison. He can make us wise by them : 
Ps. xciv. 12, * Blessed is the man whom thou chastenest, Lord, and 
teaehest him out of thy law.* He can enrich us by them : Heb xii. 10, 
* They chastened us for their own pleasure ; he for our profit.' He can 
make them comforts to us : Ps. xxiii ; 2 Cor. vii. 4, * I am filled with com- 
fort in all our tribulations.' He can prefer us by them : 2 Cor. iv. 17, 'Our 
light affliction, which is but for a moment, worketh for us a fieur more exceed- 
ing weight of glory.' He can enhappy us by them : Mat. v. 10, ' Blessed 
are they which are persecuted for righteousness' sake: for theirs is the king- 
dom of heaven.' He can make us safe by them, secure us firom greater : 
Ps. xciv. 18, ' That thou mayest give him rest from the days of adversity.' 
He can make them ev^y way expressive of his love and delight, Heb« 
xii. 5, 6, Prov. iii. 11, 12. What, can the best condition yoa can choose 
do more for you than the Lord can order your troubles to do ? And what* 
ever occasion of discouragement you see in them, it will vanish if you do but 
duly look upon him who rules over all. 



512 THX LORD BULES OTSB ALL. [LuKK XIII. 19. 

(8.) If they lie too heavy, or stay too long ; if they he ready to do yon 
hurt, or not like to do yon good : he can relieve you, or can command 
anything else to hring yon relief and deliierance. To instance in some 
particulars : 

[1.] He can relieve you from heaven or from earth ; for he is the Ruler 
of hoth, and has all things in either wholly at his command. He can order 
the angels to do it ; we have many examples in Scripture, and warrant there 
to expect it now. The angels relieved Lot, Gen. xix. 9, 10; an angel 
stopped the mouths of the lions, Dan. vi. 22 ; so an angel delivered Peter, 
Acts xii. 7-11 ; so an angel relieved Hezekiah and his country by destroy- 
ing the host of the Assyrians, which I instance in (passing by others) to 
dear that obscure text, where it is promised, Isa. xxxL 8, < They shall M 
by the sword,' neither of the strong nor of the weak. Should they fall by 
neither, why then by no sword at all. It seems a contradiction ; by a 
sword, and yet by no sword. But all is clear if we understand it of the 
sword of an angel ; for that was no sword of man, either strong or weak. 

Nor ought we to confine this relief by angels to Scripture times ; they may 
and do relieve and deliver the people of God now, and have done in all ages. 
The ministry of angels for our relief is held forth in general expressions, 
without limitation to special times or extraordinary persons : Ps. xci. 11, 12, 

* He shall give his angels charge over thee to keep thee in all thy ways,* &c.; 
and Ps. xxxiv. 7, * The angel of the Lord encampeth round about them that 
fear him, and delivereth them.* (And he prays not for a miracle : Ps. 
XXXV. 5, 6, * Let the angel of the Lord chase them. Let their way be dark 
and slippery, and let the angel of the Lord prosecute them.*) Mat. xviii. 10, 

* Their angels do always behold the face of my Father which is in heaven.* 
Heb. i. 14, ' Are they not all ministering spirits, sent forth to minister for 
them who shall be heirs of salvation ? * They continue still ministering for 
the relief of the heirs of salvation, only we take not notice of them, becunse 
they appear not in a visible shape, as they did some time heretofore, and we 
have no such way to know what is done by angels for us as they had. There 
is no Scripture now to declare and record what is done by them, since the 
canon of the Scripture was finished. And if the Scripture had not ascribed 
something there mentioned unto angels, they might have been (as they are 
now) referred to other causes. Ex, gr.^ if the Holy Ghost, Acts xii., had 
not told ns that an angel smote Herod, and so put an end to his persecution, 
we might have looked no further for his death than such a disease as 
Josephus ascribes it to, and calls dtaxd^biov oiumnv, and a^^t ri); jMrX/c; 
oKynftM (Ant. lib. xix. c. 8) ; and the owl which he says Herod saw sitting 
over his head would scarce have been taken for an angel. 

So the mortality in David's time might have been ascribed to the pesti- 
lence without looking farther, if the Scripture had not mentioned an angel 
as the instrument, 2 Sam. xxiv. We need not sink into discouragement 
when we see no relief to be had on earth, we may lift up our eyes above the 
mountains ; he whose throne is in heaven can from thence bring salvation. 

And he is not a God of the hills only, and not of the valleys. He can 
raise relief out of the earth when he pleases : Rev. xii. 16, ' The earth 
helped the woman,* &c. So Paul and Silas were delivered by an earthquake, 
Acts xvi. 26 ; so Ps. xviii. 6, for David's relief, you may see a concurrence 
of heaven and earth, angels and clouds, thunder and hail, wind and rain» 
fire and water, darkness and lightnings. He who is the Ruler of all these, 
and all things, interposed as effectually for the deliverance of his servant as 
if he had made all these conspire to effect it. 

[2.] He can do it by things great or small. Sometimes the Lord is repr*- 



LUKB Xin. 19.] TEX LORD BX7IJIB OTSB AZX. 613 

sented as acting for a distressed people ' with a high hand and a stretched- 
oat arm,' Ezod. vi. 6 ; sometimes as bringing relief with a word, Ps. 
xliy. 4, ' Command deliverance for Jacob.* He that roles over all is a King 
of SQch power, has all things so much at his command, that he can bring 
deliverance with a word ; he can with one word bring ITIOW^, many deliver- 
ances. With a breath, Ps. xviii. 15, < the channels of waters were seen, and 
tiie foundations of the world were discovered ; at thy rebnke, Lord, at 
the blast of the breath of thy nostrils.* This was one way whereby he 
relieved David against his enemies overpowering him, ver. 17. Wi^ a 
smile : Dan. ix. 17, the shine of his face, his smUe, was enough to restore 
his desolate sanctoary into a flonrish. . He can make the highest and 
strongest stoop to the meanest offices for his people: Ps. Izviii., < Moab is my 
wash-pot, over Edom will I cast oat my shoe.' The washing-pot is the vilest 
part of hoasehold staff, for the washing of the feet, the lowest part of the 
body ; and the shoe is held forth to be untied or taken off by the meanest 
servant. The Lord made Moab and Edom, those stout nations, subject 
tiiemselves to Israel, in such a way, for the meanest services. So Rev. 
iii. 8, 9, ' I will make them come and worship before thy feet.' And he 
can order the least things to make way for their deliverance. So the 
frogs, and the lice, and the swarms of flies, Ezod. viii., and the hail, 
Ezod. iz., and the locusts, Ezod. z., are made use of by the Lord to make 
his people's way out of tiie house of bondage. Small and great are at his 
command, who rules over all ; strong or weak are all one to him. The 
strongest shall do the meanest work, and the weakest shall do the work of 
the strong, if he order it. 

[8.] He can relieve you by motion or rest, either by action or sitting 
still. He can make his people active, or any others active for them, if that 
be the way he likes to bring relief; if not, he can order it to be done though 
they act not at all, contribute nothing toward it, stir neither hand, nor foot, 
nor tongue for it : Ezod. ziv. 18, * Stand still, and see the salvation of the 
Lord.' One would have thought, if ever there was need to bestir themselves 
it was now, when Pharaoh and all his host was at their heels, ready to fall 
upon them, and cut them off utterly if they did not make a stout resistance. 

Was this a time to stand still ? Yes ; this is the best way, when the Lord 
so will order it. He can bring salvation when they move not at all, act no- 
thing towards it, when they both hold their hands, and hold their peace. 
So 2 Chron. zz. 17, ' Ye shall not need to fight in this battle : set your- 
selves, stand ye still, and see the salvation of l^e Lord.' Isa. zzz. 7, * The 
Egyptians shall help in vain : therefore have I cried concerning this, Their 
strength is to sit stUl ; ' your strength, Heb. Rahab (as the Egyptians are 
called for their power), is not to busy yourselves, to get assistance from the 
Egyptians or others; this course which he prescribes will be a greater 
strength, a better security to them than any Egyptian could afford them. 

[4.] He can do it either by friends or enemies ; either by those who 
would, but cannot, by making them able. So he enabled Abraham, with a 
small inconsiderable company, to rescue Lot from the joint forces of many 
kings, in the height of their successes and triumphs. Gen. ziv. 14 ; or by 
those who can, bit will not, by making them willing : Prov. zvi. 7, ' When 
a man's ways please the Lord, he maketh even his enemies to be at peace 
with him.' He can overrule those whose designs and intentions are nothing 
but wrath and ruin, to entertain thoughts of peace and amity. 

When the great council amongst the Jews were engaged against the 
apostles, and intended to slay them; when they were, as the word dfiT^/wro 

VOL. u. X k 



514 THE LOBD BULBS OVEB ALL. [LUKB XIII. 19. 

signifieB, Acts v. 88, forions like wild beasts, ready to tear and devour 
what is next them : Gamaliel, a leading man amongst the Pharisees (and so 
one that had enmity enough against Christ and his followers), is stirred 
up to give moderate counsels, and the hearts of the rest are on a sadden 
inclined to agree with him ; so the storm is laid, and the apostles escape, 
▼ers. 40, 41. 

So Paul, being in extreme danger, takes occasion to declare that the 
doctrine of the resurrection, for which he was questioned, was that which 
the Pharisees embraced in opposition to the Sadducees ; and hereupon the 
Pharisees, instead of seeking his death on a sudden strove for him. Acts 
xxiii. 9, whereas he might have expected, and at other times found, that 
they were his fiercest enemies. As the Jesuits, they hate all protestants, 
but if one fall off to them, who was before a Jesuit, him they abhor above 
all ; he shall not live, if they can any ways compass his deatib. Of such a 
temper were the Pharisees, enemies to all Chnstians, but more enraged 
against Paul, because he was once of their way ; yet the Lord so overrules 
them, that when he was in their hands, instead of seeking his death they 
strive for his life, declare him innocent, and insinuate that his persecutors 
are * fighters against God,' ver. 9. 

[5.] He can do it either by good or evil. That which is good is of itsdf 
of such a tendency, and he can overrule and dispose of that which is evil 
to serve the same purpose. What the midwives told Pharaoh is suspected 
for untruth; yet thereby the Lord preserved the children of the Israelites, 
Exod. i. 19, 20. It is a horrible thing for a people to arrive at the full 
measure of their wickedBess ; yet this, in the Amorites, made way for the 
deliverance of Israel out of Egypt, and their possession of the land of 
Caaaan, Gen. xv. 16. 

It was a malicious suggestion of the princes of the Philistines against 
David, 1 Sam. xxix. 4, 6. But the Lord so ordered it, as hereby David was 
fireed from great distress, and his way made out of such a strait as his own 
wisdom could otherwise have never discovered ; for hereupon he was dis- 
missed the army, where, if he had stayed, he must either have been 
treacherous to the Philistines who had obliged him, or a traitor to his own 
country and people, in fighting "against them ; but by this means he comes 
off untainted either way, and very seasonably too, for the rescue of all that 
he had, then seized on by the Amalekites. If they had not thus and thai 
impeached him, and called in question his loyalty, he was like to lose both 
a good conscience, and aU that he had besides. So can the Lord dispose 
of the malice of enemies, as it shall serve his servants for the greatest ad- 
vantages. 

It was very grievous to Hezekiah, if not his sin, to part with not only so 
much of his own treasure, and that of the house of God, but to spoil the 
temple also of so much gold, as was forced from him for the sati^^fing of 
Sennacherib, 2 Kings xviii. 18-16. But hereby he got one advantage 
which countervailed all, and made him capable of the great and wondeziiil 
deliverance which the Lord afterward wrought for him and his people ; for 
his father having made an agreement with the Assyrian to pay tribute, if he 
had not paid it, the breach had been on his part ; but having given what 
was demanded, and the Assyrians after this invading them, the breach and 
unfaithfulness was on their part, and so his cause was good, and the Lord 
accordingly owned it, appearing wonderfully for his relief. 

[6.] He can do it by things natural, or supernatural, or artificial. So he 
deUvered Jonah from the destruction wherewith the sea threatened him by 
a whale. The means that relieved him was natural; but that he should 



LUK£ XTTT. 19.] THB LOBD BT7LB8 OYBB ALL. 515 

be relieved by snob a creature was rapemataral, being oiherwiee sndi as 
was more likely to destroy than preserve him. But 1m who roles over all 
can order the most nnmly things in natore to act as he will, even against or 
above what is natoral to them. The whale was absolotely snbjeot to the 
command of this great niler : he ' prepared ' it, Jonah i. 17 ; it was ready 
at his order to follow his instmctions ; received him into his month without 
any hart to him from its teeth ; swallowed him down, though the throat of 
the whale is said by naturalists to be so narrow, as it cannot let down any- 
thing of 8u,ch a bulk. He was, as the word is, in the bowels of the fish, and 
there kept safe three days, neither choked for want of breath, nor digested 
into the substance of the fish ; and then, at his word, delivers him safe on 
shore, Jonah ii. 10. 

Noah and his family were delivered by the ark, an artificial expedient of 
God's own contriving, the Lord both of nature and art. This might seem 
as strange as the former to those who had never seen any such thing on the 
waters before. That a vessel of such a form and bulk, with so vast a lading, 
so many creatures, and provisions for a year sufficient for them all, should 
live so long on the waters, was a signal instance that the Lord hath nature 
and art at his command for the relief of his people. Thus was Paul delivered 
from death by a basket, Acts ix. 28. Those trumpets, pitchers, and lamps 
were by the Lord made effectual to relieve Israel and ruin their enemies^ 
Judges vii. 

[7. J He can do it* by that which is real or imagmary. He can work real 
impressions by that which is merely imaginary. Accordingly some under- 
stand that in Isaiah xxxi. 9, ' afraid of tiie ensign,' if they spied but an 
ensign on some watch-tower, though in their own country, they should fancy 
it to be some banner of their enemies, and so fly, as though their enemy 
were at hand, though there was none near them. Such a course did the 
Lord take to deliver his people from the Assyrians. And so were the 
fimcies of the Philistines disturbed, that they imagined their friends to be 
enemies ; and so saved the Israelites a labour of doing execution upon them, 
they themselves destroying one another, 1 Sam. xiv. 16. The Lord can 
make a fancy do as much for his people as the greatest reality. 

[8.J He can do it by things necessary or contingent. That the sea should 
keep its channel, and the clouds their place, and the years their seasons, is 
according to the course of nature, necessary ; yet all was so overruled in 
the flood, that the earth became a sea, and the clouds met the lower waters, 
and the seasons of that year lost in the deluge; yet all contributed to 
Noah's deliverance, and made it more wonderful, he was saved by water, 
1 Peter iii. 20. 

How contingent was it that Ahasuerus could not sleep one night, that he 
should have a mind to read when he could not sleep, that he who read to 
him should light upon that place which mentioned the good service of Mor- 
decai ! Yet so the Lord disposed of those contingencies, in order to the 
Jews* deliverance, Esther vi. 1, 2. How contingent was it that the Jews* 
conspiracy against PauFs life should come to the knowledge of Paul's kins- 
man ; that the chief captain should admit him, hearken to him, believe him, 
that he should take such order to secure him ; but that the Lord overruled 
all for the deliverance of his servant. Acts xxiii. 

[9.] He can do it by that which is deliberate or casual. Esther asked 
deliberately, and upon advice, for the preservation of her people; but the 
casualty of the purim, or lots, in order hereto, was purely of his disposing 
who rules and overrules all, Esther iii. 6, 7. Haman designed to massacre 
all the Jews ; but, according to the superstition of the heathen, he would 



616 THK LOBD BUUtS OVBB ALL. [LUKB XUI. 19. 

have a lucky day to ezeeato his bloody projeoi ; and to find siieh a day ba 
makoB use of lots, and this be did some time the fust month. Bat the 
Lord 80 ordered ihe lota, aa the day they diieeted him to M not oat till 
the twelyemonth alter ; so that the Jews, and their friends at eoart, had a 
year's time to eoxmterwork this omei project And in that time, all waa so 
OYezmled by him who rules over all, that the plot wsa quite d efea ted , the 
mine discoyered, snd fired upon those that laid it, Esther ix. 1. Their 
supposed luoky day proved a dismal day to them ; end they fi>und the Loid 
had so ordered the lot, as it led them to the day of their ruin instead of the 
day of destroetion to the Jews. 

[10.] He can do it by well-grounded actings or mistakes. Not aelj by 
such actings as are undertaken and pursued upon right grounds and true 
apprehensions, but by such as proceed upon mistakes and misapprehensions. 
So was Jehoshaphat deliyered, and all in confederacy against him mined, 
2 Ghron. zz. 22. He set ambages against them ; he employed his angels 
invisibly to destroy some of them ; and the rest seeing them slain, but not 
seeing by whom, supposed it done by some of their own troops ; and so 
concluding them treacherous, upon this mistake fall one upon another, till 
all were destroyed, and so Jehoshaphat and his people deUvered from their 
fears and great distress. 

Sometimes he works deUverance for them by their own mistake. That 
which Possidonins relates, in the Life of Augustine, is remarkable for this 
purpose. He being to preach at a town some miles off, as he waa gtoDg 
missed his way; and, as he understood afterwards, that mistake was 
ordered for the securing of his life, his enemies lying in wait for him in the 
way which he should Imve gone (if his guide had not misled him) with a 
design to haye killed him — eUqus per hune, quern po$Ua cogncvU^ errottmy 
manus impias evasU — and so by this mistake he escaped their wicked hands. 

[11.] He can do it not only by means, but without or against means. 
Without means, Dent, xzzii. When there are no means left within or with- 
out, none to be had at home or abroad, then will the Lord compassionately 
resent their distresses and relieve them. Against means, Acts xxvii. When 
Paul and his companions were in great extremity, the mariners are ready to 
betake themselves to the boat as the only means to escape, but the i^ioetle 
tells them unless they stayed in the ship they could not be saved ; and fol- 
lowing his advice they were delivered, in a way repugnant to that which the 
seamen judged their only safety. 

So was Jacob's family preserved and relieved by that means which many 
of the chief in it thought it their interest to destroy. Gen. xlv. 6, 7, ' Be not 
grieved, nor angry with yourselves, that ye sold me hither ; for God did sand 
me before you to preserve life. God sent me before you to preserve you a pos- 
terity in the earth, and to save your lives by a great deliverance.* 



SINNERS UNDER THE CURSE. 



Owned it every one that ecnUnueth not in all thmgB which are written in ^ 
ho€k of the law to do them. — Gal. III. l(k 

Thb way to Ofarist lies through the sense of misery. The foundation of onr 
misevy is sin, sin original and actnal ; of original sin, the oorniption of our 
natures before. The words hold forth a sinner's misexy by reason of actual 
sin. 

The ooherenoe stands thus: the apostle is endeavouring to bring the 
Galatians into the way of truth and life, out of which they were bewitohed. 
He endeavours to persuade them that justification is by faith in Christ, not 
by the works of the law. He brings many arguments to prove this ; one of 
them abundantly demonstrative you have in this verse. It lies thus : our 
present observance of the law leaves us under the curse, Ergo^ it cannot 
justify. The consequent is evident. The antecedent he proves by an 
artificial argument, the testimony of God: * It is written.' Every imperfect 
performance of the law is cursed ; but all onr observance of the law is now 
imperfect. No man continues in all, &c., and therefore every man> without 
some other provbion than the law affords, is cursed. 

The words are a categorical proposition ; the parts of it are the subject 
and the attribute, which, that we may explain, we will briefly consider them 
apart. And, 

1. The attribute, ' cursed.' This curse is the penalty of God's violated 
law, and so an evil of punishment. This evil of punishment being assigned 
by divine justice, must be proportionable to the evil of sin. If it be pro- 
portionable to the evil of sin, it can be no less than the everlasting wraUi of 
God. The product of this everlasting wrath is the sinner's eternal death, 
begun here and consummated in hell. This death was the penalty of the 
first covenant, ' Do this, and live ;' fail of performing this, and thou shalt 
die ; die every way, spiritually, temporally, eternally. The expression in 
the text 18 according to the tenor of that covenant, so that the curse here is 
death, especially eternal death, and they are cursed who are under the sen- 
tence or execution of it. Now, who these are the other part of the proposi- 
tion discovers, ' Every one who continues not,' &c. 

2. Th^e is the subject expressed as fully and pregnantly as anything in 
Scripture. Here is no less Uian a threefold univers^ity ; it extends to all 
persons, times, things. 



518 8INNBBS X7NDSB THB 0UB8B. [GaL. III. 10 

(1.) It is extended to all persons, every one. It is not ioms; for so, 
many might escape. It is not many ; for so, some might escape. It is not 
the greatest pari ; for so, a considerable part of mankind might be excepted. 
It is not all: for that might be taken de generibus ringtUorum, for some of 
all sorts ; for so, some of every sort might be exempted. Bat it is every one^ 
simply and absolutely; nniversal, wiUiont restriction, without exception; 
every one, Jew and Gentile. 

Adam himself not excepted ; the curse seized upon the root, and so diffused 
itself into every of the branches. 

Nay, the second Adam, Christ himself, is not exempted ; he taking upon 
him our sins, came under our curse. 

Sin and the curse are inseparable. Wherever sin is, the curse will be, 
even there where sin is but by imputation. Conclude but all, every one, 
under sin, and this conclusion will prove an argument to conclude all under 
the curse. 

(2.) It is extended to all times. ' That continues not.' It is not enou^ 
to h&gixk well, it is not enough to persist long, if at length there be any 
desisting from a practical observance. There must be a continuance, with- 
out the least moment's interruption. Wherever there is a breach, the curse 
enters. If a man should punctually observe the law an hundred years, and 
at last &il but a moment. A moment's intermission in a life of Methuselah's 
continuance exposes to the curse ; the last* moment's discontinuance of a 
perfect observance lets in the curse ; for so it runs, ' that continues not.' 

(8.) It is extended to all things : * In all things that are,' &e. K a man 
should avoid all things forbidden, yet if he do not all things commanded. 
Suppose a man should commit no sin, if he should omit any duty ; sup- 
pose a man should do many things, as Herod, yet if he do not all ; suppose 
he should do the more important things enjoined, the fia^vrt^ roS vd/Mu, the 
weightier things of the law, if he neglect but the least, he is nevertheless 
cursed. 

The neglect of performing duty, as well as of avoiding sin ; neglect of 
some, as well as neglect of a^U ; neglect of anything, as well as the neglect 
of everything ; the neglect of the least things, as well as of the greatest, 
exposes to the curse. Not only neglect of sections and paragraphs, the 
great momentous things of the law, but neglect of iotas and tittles, things 
which seem of smallest concernment, brings under the curse. How small 
soever they seem, if they be but written, it is enough. The laigeness of the 
expression brings in all ; cursed is all and every person that continues not 
in all and every moment, to do all and every thing, great and small, written 
in the law. Hence take this, 

Obs. The sin brings the sinner under the curse. Any sin whatsoever, the 
least sin that can be committed, exposes the sinner to the everlasting wrath 
of God, and makes him liable to eternal death. 

1. The least sin deserves everlasting wrath. Eternal death is due for the 
least sin, and that by the determination of divine justice. 

2. The least sin is under the sentence of eternal death, is condemned 
already by the sentence of the judge of heaven and earth. 

8. And the least sin will, if not prevented by the course prescribed in 
the gospel, bring the sentence into execution, and actually plunge the sinner 
into everlasting burnings. To be under the curse includes all this, either 
expressly or by implication. The desert of the least sin is eternal death ; 
sentence according to desert, and execution according to the sentence. 
There needs no more for explication. In the process, I shidl observe this 
• Qu.* least •?—£», 



Gal. m. 10.} gnniBBS undeb the cubsb. 519 

order: I. Fremifle something by way of caution ; 11. Bring some argmnents 
to confirm it ; and, III. Apply it. 

I. That the expression may not be mistaken (when I say the least rin) 
observe, there is no sin absolutely little. Every sin is big with guilt and 
provocation. Ilo/bv afua^fia fjuxfihv roXfi^^i rig tlmtv ; who dare call any 
sin little, since it is conmiitted against the great God ? If we speak abso- 
lutely, eveiy sin is great ; but if we speak comparatively, some sins are 
greater than others. And so those that are not the greatest, we call them 
less, not because they are small in themselves, but because they are not the 
greatest. Astronomy teaches us that the earth, compared with the heavens, 
is of no sensible magnitude, it is but like a point; yet considered in itself, 
we know it is a vast body, of a huge bulk. Compare an idle word with 
blasphemy, it will seem small ; or a vain thought with murder. Ay, but 
consider tiiese in themselves, and they are great sins. There needs no other 
proof of this than what I am to undertake in the next place. They make 
liable to eternal death. 

I shall insist the more upon the proof of this truth, because its usefulness 
depends upon the belief of it ; and if we regard the practice of men rather 
than their profession, there is little faith as to this point in the earth, there 
are too few that effectually believe it. 

II. The arguments I shall draw : 1. from general testimonies of Scrip- 
ture; 2. from instances in some particular sins which pass for small in the 
world ; 8. from the object against which sin is directed ; 4. from the con- 
tinuance of that law, which at first made eternal death the penalty of the 
least sin. 

1. Argument. We have the Lord's testimony to this truth, which is 
more to faith than any demonstration to reason : Bom. vi. 28, * The wages 
of sin is death.' Of sin in general, and therefore of every kind of sin ; for 
that which belongs to the genta belongs to eveiy species. The least sin as to 
essence and formality is as truly sin as the greatest ; for degrees do not vary 
the species. If death, then, be the wages of sin in general, it is the wages 
of the least sin. Deatii, that is, eternal death, as appears by the antithesis 
in the latter clause of the verse. It is that death that is opposed to eternal 
life. Eternal death is the wages of the least sin, as due to it as wages are 
to a hireling, as due as a penny was to him who had wrought all day in the 
vineyard. The Lord, in point of justice, is engaged to repay the least sin 
with eternal death. 

Bat that which is but indefinitely delivered here, is universally expressed. 
Bom. i. 18, M traeav aciCtiav xai &6txta¥ ; against all, without exception, 
without distinction ; and where the law does not except and distinguish, we 
are not to do it. Against all ; every deviation, the least declining from 
the rule of righteousness is unrighteousness. And therefore since it is 
declared against all, it is declared against the least sin ; since the least is 
unrighteousness as truly as the greatest, in respect of its formality, though 
not equal in respect of degree. 

But that which we do but collect from this text is express. Mat. v. 19, 
' He shall be the least,* i. e. he shall not be there at all. Tlie following 
verse justifies this exposition ; he shall have no more place in heaven than 
the scribes and pharisees, who shall in no case enter into it ; if he receive 
according to the demerit of the least sin, no place will receive him but hell. 

2. Arg, 1 prove it by some instances of those sins which the world count 
least. Those sins which men make light of are burdened by the Lord with 
threatenings of everlasting wrath. I will shew this in five particulars, which 
will be sufficient to make an induction. 



620 gnniBBs uHTfBB thb oubbb. [Gal. m. 10. 

(1.) Omissions of good. These pass for Tenisls, for p&ecadiOoe$, with 
many. If they esoape the gross pollutions of the world, they promise them- 
selyes eiemption from the enrse, though they omit or neglect the dnties of 
holiness, the exerase of godliness in their fiunilies or in seeret. Whfireas 
we see in the text the cmrse is expressly directed against omissions, agunst 
those who do not and continne not to do what is written. The wrath of 
God wiU be poured out upon those £unilies, not only who blaspheme and 
pro&ne his name, but those who call not upon his name, those who set not 
up the worship of God in their families, Jer. x. 25. 

Men are apt to think they shall escape well enough, if they misspend not 
their time in gaming and lewd practices, though they do not lay it out for 
the great concernments of eternity ; 

If they employ not their parts against God and his peoj^e, thoo^ they 
employ them not principally for him ; 

If Uiey spend not their estates in drunkenness, uncleanness, and like ex* 
cess of riot, though they lay not them out for God, the support of his troth, 
the maintenance and propagating of his gospel, and comfort of his members ; 

If they grossly abuse not their talents, though they bmy them, or improve 
them only for themselves, not for their Master's advantage. 

But oh, ask the unprofitable servant what a delusion this is I Why was 
he cast into outer darkness? Mat. xxv. 80; why, not because he did 
wickedly abuse his talent, but because he did not employ it for Ctod, he hid 
it in the earth, ver. 25. 

Who are they who must depart into everlasting fire ? Mat. xxv. Not only 
who persecuted, reviled, abused, the people of Christ, but those who did not 
clothe, and feed, and visit them, stnd entertain them, ver. 42, 48. For mere 
omissions they are cursed, and turned with the devil and his angels into hell, 

(2.) Secret evils, those that are confined to the heart, and break not oat 
into visible acts. Men are apt to think that the Lord is such a one as them- 
selves, that he will take Mttle notice of those things which men cannot take 
notice of, and therefore are secure if no pollutions taint their lives, whatever 
evDs lodge secretly in their hearts. But this is a ddusion too, Ecdes. 
xii. 14. Why wiU he bring them into judgment, but that justiee may have 
its course against them ? Time will come when you shall be arraigned belbre 
the Lord's tribunal for the most secret and retired motions of your hearts, 
arraigned in order to condemnation. If a man would so live as the world 
could never take notice of any sin in his whole life, yet if he gave lfl>erty to 
the motions and secret acts of an evil heart, here wUl be matter enough at 
judgment to condemn him for ever. It may be thou wast never guilty, as to 
outward act, of murder, atheism, blasphemy, adultery ; ay, but if there he 
any motions; any secret tendency to Uiese in thy heart, this is enough to 
make thee liable to the curse, to the condemnation of murderers, Ac., Mat. 
V. 28. A wanton glance, though none perceive it, a lascivious motion, 
though it pass no further than the secret of thy heart, is enough to render 
thee an adulterer in the sight of God, and to involve thee in the condem- 
nation of adulterers. And it is as true of the other abominations. 

So specious was the outward deportment of the pharisees, as their conver- 
sation, by the testimony of Christ, did appear to be really beautifhl ; but be- 
cause they tolerated many secret corruptions in their hearts, see vrith what 
indignalaon he fidls upon them : Mat. xxiii. 88, * Ye serpents,* Asc. That in- 
terrogation is a vehement negation. Though there be no scandalous act in 
your lives, the very secret corruptions of your hearts, if cherished, if tolerated, 
will make it impossible you should escape the condemnation of hell. 

(8.) Idle words, how faarless or careless soever ye are of them, are sufi 



OaL. m. 10.] 8IMNXBS UKIIB& THE 0UB8X. 621 

eient to l)ring yon under the eime, Mat. xii. 86, 87. Ton mnet not only 
give an aeeonnt befoie the tribunal of Ghrifit of corrupt, lascivious, blas- 
phemous, profane, reyengeiul, injurious, spurious, but even of idle words, of 
I every idle word,* of sud^ discourse as is unnecessary, unprofitable, unedify- 
ing, though not otherwise ofifensive. Why must we give an account of 
these, but because they are debts ; such debts as, if they be not forgiven, if 
satisfaction be not tendered, thou shalt be delivered to the judge, and the 
Judge will east thee into that prison, out of which thou shalt never come till 
thou hast paid, that which thou canst never pay, the utmost fisurtiiing ? 
) (4.) Vain thoughts, the unaccountable vagaries of the cogitative fieiculty, 
the mere impetrtinencies of the mind, are of no lees concernment to the soul 
than everlasting condemnation. Acts viii. 22. What need he pray so doubt- 
fully for pardon, but that these thoughts had brought him under the sen- 
tence of condemnation ? Isa. Iv. 7, those thoughts which denominated their 
subject p)^ \D^l^ a man of iniquity, must be forsaken, at least as to resolution 
and endeavour, or else there is no pardon, no mercy. Evil thoughts, while 
not forsaken, are unpardonable, they are such as infinite mercy will not par- 
don ; and what then remains for theee but a fearful expectation of judgment 
and fiery indignation ? But, it may be, the thoughts in these two instancee 
were more than vain. See, then, Jer. iv. 14 ; Jerusalem's heart must be 
washed from wickedness, else she cannot be saved. This wickedness (if the 
latter part of the verse expound the former, as is usual in Scripture) is 
made up of her vain thoughts ; whilst these have free entertainment, there 
can be no admission into heaven, no salvation. ' Wash thy heart from 
these,' &c. 

(5.) Motions to sin without consent. Such motions as, arising from our 
corrupt natures, are suppressed, stifled in the birth, these expose to the 
curse. For the law requires a conformity to itself, both in qualities, motions, 
and actions, but such motions to sin are a nonconformity to the law, there- 
fore sinful, and consequently cursed ; for the p^alty annexed to the law is 
due to every violation of it. 

Besides, that which pollutes and defiles the soul makes it incapable of 
heaven, but such motions pollute and defile the soul. The corruption of 
our nature is as an ulcer, these motions to sin are as the putrefaction issuing 
out of that ulcer. Such corrupt matter defiles the man, however he be 
ofiended at it; consent is not necessary to make it a defilement; and, being a 
defilement, till it be removed it leaves the soul in an incapacity for heaven 
and glory ; Rev. xxi. 27, there shall in no wise enter into it anything that 
defiles ; and there is no place for those who are excluded heaven but ihe 
bottomless pit. This is the second argument, which, if we gather up its 
parcels, runs in this form. If omissions of good, secret bvils, ^., then the 
least sins expose to the eurse, for amongst &ese are the least sins we can 
discover. But omission, Ac., expose to the curse, ergo the least sins expose 
to the curse. 

8. Arg. The least sin is infinitely evil. And we usually ascribe infinite- 
ness to these two : Ood the greatest good, and sin the greatest evil. God is 
infinite essentially, sin is infinite objectively ; infinitely evil because against 
him who is infinitely good, because ii^urious to an infinite God ; an offence 
of infinite majesty, a contempt of infinite authority, an affiront to infinite 
sovereignty, an abuse of infinite mercy, a dishonour to infinite excellency, a 
provocation of infinite justice, a contrariety to infinite holiness, a reproach 
of infinite glory, an enemy to infinite love. It is infinitely evil, and there- 
fore deserves to be infinitely punished, for justice requires that the punish- 
ment should be proportionable to the offence. A punishment intensively in- 



522 BINIIBBS UMDEB TRB OUBBS* [QkL. UL. 10. 

finite cannot be inflicted, beeanse a finite creature is not capable of it, there- 
fore it must be infinite extensively, and what it wants in degrees most be 
made ap in duration. Because the infinite treasures of wrath cannot be laid 
out at once upon a finite creature by reason of its incapacity, therefore justice 
will be expending thereof by degrees to all eternity. The least sin, being 
infinitely eyil, deserves infinite sufferings, infinite in respect of duration, 
t. e, everlasting sufferings. 

4. Arg. From the continuance of the law. The law which was first given 
to mankind, obliged to perfect obedience, and consequently prohibited the 
least sin, the least imperfection, and the penalty was eternal death. When 
this law continues in force, eternal death is due to the least sin. Bat this 
law is still in force, for neither did Christ repeal it, neither is the gospel an 
abrogation of it. Christ did not repeal it ; he professes the contrary. Hat. 
V. 17, 18. The gospel does not abrogate it ; the apostle testifies the con- 
trary. Bom. iii. 81. 

The preceptive part, whereby it obliges to perfect obedience, and the 
avoiding of the least sin, this continues inviolable. fOnly the sanction where- 
by it engages hereto under the pain of eternal death, this is not so peremp- 
tory. The tenor of the law is still the same, and to this day runs : ' Ha 
that continues not in all things to do them* is oursed, shall die eternally ; 
I but the gospel brings an exception, he shall die except he believe and rep^t 

1^ But as for those who continue in impenitency and unbelief, the law is in 

full force against them, neither the obligation is removed, nor the rigour of 
it mitigated. 

Those that do repent and believe, they have the advantage of the gospel 
exception ; but it is upon this ground that the law is first satisfied, both as 
to the obligation and penalty, though not by themselves, yet by their surety. 

So that the law is abrogated to none at all, mitigated but to few, and the 
mitigations as to them respects not the demerit, but the event of their sin ; 
it makes not their least sin not to deserve death, but prevents the execution, 
BO as they receive not what sin deserves, their surety having suffered accord- 
ing to their demerits. 

So far was Christ firom altering the constitution of the law which makes 
death due for the least sin, as he would not so much as hinder the execution 
of it ; nay, rather than the penalty denounced should not be sofiered, he 
would suffer it himself. 

To conclude. Since the law is not abolished but established by Christ, 
and since this law, thus established, makes eternal death the penalty of 
the least sin, it necessarily follows that the least sin exposes the sinner to 
eternal death. 

in. Use 1. For conviction ; 1, To gross sinners ; 2, To formal professon. 

1. To gross sinners, in whose lives the characters of wickedness are so 
large and visible, as he that runs may read them. These words should be 
to you as the handwriting on the wall to Belshazzar, Dan. v. 6. They should 
ma^e your countenance change, your thoughts troubled, your joints loosed, 
and your knees smite one against another. Is he cursed who continues not 
in all things to do them ? How will the curse fall upon him who continues 
in all things to transgress them ? 

Does the least sin expose to the curse of God? Oh then how heavily will 
the curse of God faU on you for your great enormities I 

Is the wrath of God due for the omissions of good ? Oh what wrath will 
be revealed from heaven against your abominable practices 1 

Is everlasting death the wages of secret evils? Qh what shall be the 



Gal. ni. 10.] BIMNBBB UNDEB THE CUB8E. 628 

wages of your open wickedness I your dronkenness, oncleanness, injustice, 
profaneness 1 How shall these escape the damnation of hell ? 

Must ye be aecoantable for idle words in order to condemnation ? Oh, 
what account will ye give of your oaths and imprecations, of your scofb, 
slanders, and reproaches, of your lascivious and corrupt communication ? 

Do vain thoughts hazard salvation ? How just then will be your con- 
demnation for your contemplative wickedness, your covetous, lustful, 
revengeful thoughts ? 

Are the motions to sin, without consent, enough to damn the sinner ? 
How shall you escape with your beloved sins, your plotted mischief, your 
contrived wickedness ? 

Will the least sins, which ye count but as atoms, sink the sinner into hell ? 
How then can you stand under gross evils, which are as mountains in com- 
parison ? 

. If hell be kindled for small sins, sure it will be made seven times hotter 
for them. * If the righteous scarcely be saved, where shall they appear ? ' 
Why, where they shidl ' call to the mountains,' &c., that they may have 
neither appearance nor being. 

Yon that persist in gross sins, you discern here the state of your souls. 
If God be true, if there be any truth in the word of ioruth, this is your con- 
dition, you are under the curse, you are condemned abready ; for anything 
you know, the execution may be the next day, the next moment ; there is 
but a step betwixt you and death, your souls and eternal death. 

2. To formal professors ; those who think their condition good because 
they are not so bad as others ; think they shall escape the curse merely 
because they have escaped the visible pollutions of the world, who are apt 
to say with the pharisee, Luke xviii. 12, * I am not as other men are, ex- 
tortioners, unjust, adulterers, or even as this publican.' As if this were 
sufficient to justify them, to exempt them from the curse I ' Oh remember 
the Lord often condemns those who justify themselves, and denounces a 
curse against those who are ready to engross to themselves the blessing. 

It may be thou dost not act that wickedness which is frequently perpe- 
trated by the sons of Belial amongst us. Oh, but let thy conscience 
answer, Dost thou not omit the exercise of holiness and mortification 7 Dost 
thou not omit, in whole or in part, the duty of religion and godliness ? Or 
when thou performest them, is it not negligently, as though thou performed 
them not ? Oh consider, there is a curse denounced against those who per- 
form the work of the Lord negligently. How can they then escape the curse 
who neglect to perform it ? It may be thou performest those duties but by 
fits unconstantly ; oh remember, the curse reaches those, not only who do 
them not at all, but continue not to do them. 

It may be thou wholly abstainest from open wickedness. Thy conversa- 
tion may be as unblameable as the apostle's was while a pharisee, Philip, 
iii. 7. It may be, a/iu/Mg^ ufAi/ivrrosj such as a captious censorious man 
cannot justly challenge, either for visible commission or omissions. Ay, 
but dost thou not freely entertain or peaceably tolerate some secret cor- 
ruptions in thy heart ? Are there not some secret invisible lusts which thou 
dost not constantly bewail and endeavour to mortify ? Why, then, though 
thy conversation be as a whited sepulchre, as a gilded monument, and 
appear beautiful indeed outward, yet if there be any dead bones, any rotten- 
ness, any tolerated corruptions within, thou canst no more escape the curse 
than the pharisees, upon whom the Lord Christ showers down curses. If 
thou art indifferent, so thy outside be clean, whatever fill thy heart, be sure 
the curse will be one ingredient. Open wickedness mi^kes a large breach 



524 SmilBRS UHDSB TBE OUBflB. [Gil- IIL 10. 

for the cone to enter ; ay, bat aoy secret aDowed lost inll open a door to 
let it in. AU things inelnde both externals and internals, and the words run 
so, ' Cursed is ewerj one,' Ac. 

It may be thou tremblest at blasphemy, and fearest a profime oath, and 
art offended at nnelean, laseivions speeehes, and abhorrest ii^jnrioos slanders 
and false aoenaers ; ay» but dost thon make no eonseienee of idle words f 
Dost thoa not, as to these, set a wateh before thy mOQ& and keep the door 
of thy lips ? Why, then, thou leaTest it open for the corse to enter, for that 
reaches all, even CTeiy irregular word. 

It may be thon entertainest no athemtical, adolteroos, or bloody thoughts ; 
ay, bat dost thon endeavoor to wash thy heart from the wickedness of Tain 
thoaghts ? If these qaietly lodge in thee, the corse will rest on tiiee, for * 
all things indade all acts, words, thoa^ts, that are not exactly conformable 
to the law : and ' earsed is every one,' Ac. 

It may be thoa dost not plot wickedness upon thy bed, nor stady how to 
make provision for the fledi; ay, bat dost thoa bewail the onTolnntsxy 
motions of thy seal onto evil ? Do not these lead thee to the spring-head, 
the corraption of thy natnre ? Does not this deep call effectually for deep 
sorrow and humiliation, for the pollution and wofol degeneracy of thy 
nature ? Why, then, though thou wash thee with nitre, and take thee mudh 
soap, yet thine iniquity is marked out before God (though no eye see it), 
and thou art marked out for the curse ; it will deate to thee as the leprosy 
of Naaman to Gehazi, which will continae on you while you continae in 
this state. 

Use. 2. Exhortation ; 1, To those that are under the curse ; make haste 
for deliverance. You tiiat live in gross sins, you that have gone no farther 
than to an outward conformity to ttie letter of the law, hearken to this word 
as that which infinitely concerns you. Either you have contmued in all 
things written in the Jaw to do them, or have not. If you say you have 
continued, Ac., you grossly, you wofolly deceive your souls, and the truth is 
not in you. If you have not continued in all things, then either the word 
of God is fidse, or you are cursed ; either you must give the lie to the Spirit 
of truth, or believe Uiat the curse, the everlasting wraith of GkKJ, hangs over you. 
Since you are under the curse, either you must bear it yourselves or 
some else must bear it for you ; the justice of God can admit no medium. 
Bear it yourselves you cannot ; alas, it wiU sink you into the bottom of hell, 
and there oppress you to all eternity. No creature can bear it for you ; 
the heavens mourn for it, the earth groans under it, a great part of the 
angels are pressed down by it into the bottomless pit ; and for men, every 
one must bear his own burden. What, then ; is there no relief for a wofol 
cursed sinner ? No deliverance from l^e wrath of God ? No redemption 
from the curse of the law ? 

Here comes in the glad tidings of the gospel : * The Lord has laid help 
upon one that is mighty,' upon Christ, who was only able, who was <mly 
willing to bear man's curse, who is both able and willing to deliver sinners 
from it ; but then you must come to him for deliverance, in a way honour- 
able to him, prescribed by him. You must believe his word, the word of 
the curse ; you must apply it, you must be affected with your misery by 
reason of it ; you must be willing to accept of him upon his own terms. 
As he is willing to bear your curse, you must be willing to take his yoke. 
You must shake off security, self-confidence ; renounce your sin, your dearest 
lusts ; those which have brought the curse upon you, abandon them as cursed 
things. You must resign up yourselves wholly unto Christ, as your king, 
your redeemer. 



QaL. m. 10.] 81IMNKB0 UNDBB THE 017BSB. 526 

This is the way. Why linger you 9 Why do ye not make haste to get 
into it ? Is this a oonditicm to be rested in ? Can yon live at ease w^e 
yon are every moment in danger of eyerlasting death ? Can yon take comr 
fort in any enjoyment while Uie onrse of God is mixed with it ? Can yon 
^leep secnrely while your damnation sleeps not 9 Oh give no rest to yonr 
sools, no rest to yonr eyes, till you find rest from Chnst. The fieiy ser- 
pent, the curse of €k)d, has stung you, death is seizing on you ; oh look up 
unto the brazen serpent, look up to Christ, else there is no hope of life ! 
The avenger pf. blood, revenging justice, pursues you; oh make haste, fly 
for your life unto the city of refoge, unto Christ the only refuge from the 
purse I Make haste, escape for your life, lest justice overtake you, and you 
perish without remedy. 

2. To those ^t are delivered from the curse. You whom Christ has 
redeemed from everlasting wrath, you whom he has saved from going down 
into the pit, you whom he has rescued from these everlasting burnings, oh 
praise, admire, adore, rejoice in your Redeemer. If the curse of the law 
have stong your consciences, how sweet, how endearing, will these two ex- 
pressions be ! How will they draw out yonr affections to Christ I Gal. iii. 
18 ; * And Jesus, who delivered us from the wrath to come,* 1 Thes. i. 10. 
Oh, was he content to bear the curse rather than I should bear it, to be 
cursed that I might inherit the blessing, to lie under the wrath of God 
rather than it should sink me into hell I Was he content to die that he 
might save my life, and to drink up the dregs of divine vengeance that I 
might not taste of the second death ? Oh, love the Lord ! Bless the Lord, 

my soul ! 
Oh how wretched had I been if Christ had not been so wonderiully 

gracious ! How cursed and miserable, if Christ's love had not been so 
infinite I Every apt, every word, every thought of mine had been cursed ; 
every ordinance, every eijoyment, every relation of mine had been cursed. 

1 had been cursed in my going out and coming in, in life and at death, 
cursed here and cursed for ever hereafter. Had it not been for Christ, I 
had been of all creatures most miserable. Say, Oh why am I not under 
the same curse, in the same condemnation with others 9 Why am I not in 
their wofol condition, who continue under the curse, and continue senseless 
under it; who dance upon the edge of eternal ruin, and sleep upon the brink 
of the bottomless pit, every moment in danger to drop into the lake of fire? 
Oh the wonderful love of Christ I Oh the wonders of that distinguishing 
love, which has set my feet upon a rock, when others are split upon the 
curse, and wreck their souls in the gulf of eternal wrath ! Oh, what shall 
I render unto Christ for this love 9 This should be your constant inquiry, 
and the answer to it is the work of eternity. 

8. To all. If the least sin bring under ike curse, then look upon the least 

I sin as a cursed evil. Let yonr apprehensions, affections, actings, be answer- 

I able. Say not of any as of Zoar, ' Is it not a little one 9 ' £c. Hate the 

I least sins as you hate that which is destructive, that which will destroy the 

I whole man. Fear them as you fear the curse of God, everlasting death ; 

i resist them as you would resist a mortal enemy, the wounds of a cruel one; 

I avoid them as you would avoid the wrath, the indignation of the Most High ; 

I bewail the pollution wherewith they stain the soul, as that which the I^rd 

I is of purer eyes than to endure : ' Avoid all appearance of evil,' 1 Thes. 

; V. 22. As we shun not only the possession of Satan, but the appearance of 

I the devil; as you not only shun tiie embracements of a serpent, of a toad, 
but startle at the approach, at the appearance of them; Jude 28, ' Hate the 

I garments spotted with the flesh.' Not only the flesh, or the spots thereof, 



526 SINNBR8 UNDBB THE 0UB8B. [GaL. HL. 10. 

but the gannents spotted. As you are afraid not only of a plagne-sore, or 
of a person infected with the plague, but of garments of an infected person ; 
anything, the least thing, that may convey infection. Marcus, bishop of 
Arethusa, he would not in the leastwise countenance sin, not to save his life. 
The terrors of deatl^ could not move him to give ns obolum quidsm; not a 
halfpenny to re-edify an idolatrous temple. 

The Christians, in their contests with the Arians, would not countenance 
their error by yielding to them the least letter, so much as an iota ; they 
would not change their o/Moutf/o; into the Arian o/iMoUtof^ no, not to avoid 
the fury of a persecution. They were so far from quitting the thing, as they 
would not so much as quit the word. I might bring a cloud of like examples, 
but I will not be prevented. ^ , 

This is the way to shew you love Christ entirely. That love to Christ is 
great indeed that will not offend him in the least. 

This is the way to evidence your sincerity. Hypocrites and formalists 
may avoid gross sins, open wickedness ; but that is an upright heart indeed 
that will not decline in the least That is a heart alter God*s own heart that 
will fulfil wvra rA ^tXfifJMra, all his wills, every part of it. Hypocrites and 
formalists shall be clothed with shame and confusion, but then shall not yon 
be ashamed when you have respect to all God's commandments. Then has 
Christ, then has grace, an absolute sovereignty in the soul, when not only 
the areh-traitors, but the petty Boute/eus, are quelled; when both great and 
small are brought into subjection unto Christ. 

But to enforce this more distinctly, let me represent to you the heinous- 
ness of the least sins in some particdars. Nor will I digress ; the considera- 
tions will be such as have a neaTafiinity with the truth, and such as do tend 
to confirm and illustrate it. 

1. There is something of atheism in these small sins. It is atheism to 
deny there is a God, to deny the Lord to be God. Now, these less sins are 
a denial of God ; if not expressly, yet by interpretation ; if not directly, yet 
by consequence; for he that denies any excellency to be in God which is 
essential to him, denies him to be God. If that rule be true, which is 
received without contradiction, quicquid in Deo est Deus; if every perfection 
be God which is essentially in him, then he that denies any perfection which 
is in him, denies him to be God. Even as he that denies a man to have a 
reasonable soul, to have a will and intellect, denies that he is a man ; or he 
that denies that the sun is a luminary, denies that it is a sun; or he that 
denies a piece of metal to be gold or silver, thereby denies that it is current 
money, when nothing else is current money amongst us. 

But these less sins deny many perfections, which are essentially in God. 
His omniscience, truth, holiness, justice; nay, they deny all in one, deny- 
ing him to be the chief good. 

Why do men venture more freely upon secret sins than upon open wicked- 
ness, but tbat they say in their hearts, God sees not ? Is not this to deny 
his omniscience ? 

Why are men so bold with these smaller sins, but that they believe the least 
of them do not bring under the curse of the law, will not expose them to the 
everlasting wrath of God, though he expressly affirm this f And is not this 
to deny the truth of God ? 

Why do men so little regard these lesser sins, but that they think the Lord 
does not much regard them, is not much offended with them ? And is not 
this to deny his purity and holiness ? 

Why do men think it harsh to be restrained from these lesser evils by such 
dreadful menaces and penalties, but that they in their thoughts represent it 



Gal. m. 10.] BiNNEBs undeb the GtmsB. 527 

as 9ummum jus, eziremely rigorous. And is not this to qnestion the jnstioe 
and righteousness of God ? 

I might shew yon how the least sin denies several other perfections, bat it 
will suffice to instance in one, which denied divests him of all at once. 

The least sin denies God to be the chief good. To clear this, observe 
that the chief good and the last end are convertible. He that denies God 
to be the last end, denies him to be the chief good. Then further, every 
hnman act has an ultimate end, this is clear and granted ; then the least 
sin being an human act, must have some ultimate end ; so that if the Lord 
be not tibe last end of that sinfnl act, he is thereby divested of this preroga- 
tive ; he is denied herein to be the last end, the diief good. But the Lord 
cannot be the end of any sin whatsoever ; it can in no wise, in no respect, 
be referred to him as its end ; therefore the least sin can be no other than 
a denial that the Lord is the chief good ; and if it deny this, it denies 
him to be God. See here the desperate tendency of the least sin, and 
tremble at it : ' The fool has said in his heart. There is no Cbd,' Ps. xiv. 1. 
This folly is bound np in every heart. It is bound, but it is not tongue- 
tied; it speaks blasphemous things against God, it says there is no God. 
There is a difference indeed in the language : gross sins speak this loader, 
there are crying sins; but though less sins speak it not so loud, they whisper 
it. But the Lord can hear the language of the heart, the whisperings of its 
motions, as plainly as we hear one another in our ordinary discourse. Oh 
how heinous is the least sin, which is so injurious to the very being of the 
great God I 

2. There is something of idolatry in these small sins. For idolatry, 
Bom. i. 26, fMrd^tai^ r^^ w^oeximi^ui aari rou rtirturix^og M ra XTkiiaraj 
Naz. Orat. 88. Now, the acts of the soul are the principal acts of worship ; 
those of the body are but inferior and subservient thereto. Then is the Lord 
honoured with the highest act of worship, when he has the pre-eminence 
above all in our minds and hearts ; and therefore when any other thing has 
the pre-eminence of God, we make an idol of it, and give it that worship 
which is due only to the Most High, which is flat idolatiy. 

But now, in admitting these small sins, we prefer other things before God, 
and so give that worship to others which is due only to God, and hereby 
become in effect idolaters. 

He that will offend God, to please himself in the least sinful indulgence, 
he prefers his pleasure before God. 

He that will do that which deserves the loss of God's favour, to gain any 
temporal advantage, — the less the worse, — ^prefers his profit, advantage before 
God. 

He that will hearken to Satan suggesting the least sin, rather than to the 
Lord forbidding, threatening, dissuading from it, prefers the devil before 
God. 

He that will hazard the loss of communion with God (as the least sin 
does, considering its demerit), rather than abandon his sin, he prefers his 
sin before God. He prefers these before God, they have the pre-eminence 
of him ; he gives that worship to pleasure, profit, Satan, sin, which is due 
only to God. Now, I beseech you, should we not tremble at this appre- 
hension ? What idolatry is it to worship the devil ; to worship sin, which is 
worse than the devil ! And yet, the premises considered, it will evidently 
appear that such idolatry there is, virtually and interpretatively, in the least 
sin that is deliberately acted. 

8. There is something of murder in admitting the least sin. The least 
is a deadly evil, of a bloody tendency, as to ^e life of the soal, Ezek. 



528 8IMKBB8 0NDBB THB OUBSB. [GaL. III. 10. 

zviii. 20. He says not, 'that sinnettt thus and thus, that siniMth in this or 
that degree,' &c., Bom. vi. 21. No matter how small the seed be, the firoii 
is death. The least is a deadly evil, and that shoold be enough to make it 
formidable. A spider may kUl, as well as a lion ; a needle ran into the 
heart or bowels may let in death, as well as a rapier or cannon ballet ; a 
small breach neglected may let in the enemy, and so prove as destrnetive as 
tf all the walls tad fortifications were thrown down. 

Bin is compared to poison, the poison of asps, Ps. cxl. 8, and the Tenom of 
dragons. Bom. iii. 8, Dent, xzzii. Now a drop of sach strong poison may kOl as 
well as a foil draught The tongue is bat a little member, says the apostle, 
James iii. 5, yet he oalls it a world of iniqaity, ver. 6. This little member 
he calls a fire, ver. 6, and yet ' behold how great a matter a litUe fiie 
kindleth,' it ' sets on fire the whole course of natnre.* Yon know what a 
spark will do, when it MLb into ganpowder ; it often fires it as effectoally as 
a brand. Y^t less than the sting of a adder ? Yet what more deadly? 
Bach, so destraotive is the least sin. Bin is expressed hereby, 1 Cor. zt. 66. 
An error, a sin in opinion (counted by some in these times a small sin), is 
compared to a gangrene, 2 Tim. ii. 17. Now what'is more dangeroas, what 
more destraoti7e than a gangrene ? Yet this you hare occasioned by the 
prick of a pin. 

Look upon the least sin as the Bcripture represents it, as foil of deadly 
poison, as a spark in powder, as the sting of a serpent, as tending to a gan- 
grene, and you will see more reason to dread it^ because it is deadly, destrue- 
tiye, than to slight it, because it seems small. 

4. The least sin is a violation of the whole law, and therelbre moie 
heinous, of more dangeroas consequence than we are apt to imagine: James 
ii. 10, he that offends in the least, offends in one ; and by offending in the 
least, becomes guilty of all. You may think it strange, that an idle word, 
&c., should make one guilty of blasphemy, idolatry, marder, adaltery, and 
all other abomination, but tiie apostle affirms it, and so it is onqoestionably 
true. 

The law, with its several precepts, is like a copulative proposition; though 
it consist of ten or twenty several parts, yet if one £ul, the whole becomes 
invalid ; he that denies one, denies all. The reason is, becaose the tratii 
and validity of such a proposition depends upon the copulation or connec- 
tion, which by the de&ult of one part is dissolved. There is a concatena- 
tion of duties in the law, they are linked one to another; break bat one 
link, and the whole chain is broken. 

The reason why one violates all is drawn, ver. 11, from the aathority of 
the lawgiver; the precepts of the law, they are as a string of pearls, they are 
strung upon the authority of God ; break but the string in any part, and 
they fdl fall. The aathority of God is as a pillar that snpports the tables of 
the law ; pluck but this firom them, by the least tassel, and the taUes fiJl, 
the whole law is broken. 

Or the least breach is a violation of all dUpoiUM, becaose the least sin 
may dispose the sinner to every sin. (The antiiority of Qt>d is as a bank to 
secnre the law from sin*s encroachments; make a break in this bank, 
though yon intend it bat for a little water; yet the whole river may find the 
passage, and overflow all.) A sip of pleasing tempting liquor may tempt a 
a man to drink, and that may incline him by degrees to large dranghts, 
till at length he come to wallow in that which at fint he did but desiro to 
taste of. Bo it is in sin ; the least degree leaves a disposition to a farther, 
a higher degree, and so, if it be not quashed betimes, is apt to carry on tbe 
sinner to height, and breadth, and depth of excess. 



Gal. in. 10.] BiNMKBS umdeb the ocbse. 629 

There is in the least sin, as in plants (and other ereatores) a seminal 
virtne, whereby it multiplies itself. The seed at first is a small inconsider- 
able thing, bat let it lie qnietly on the ground, it will take root, grow into a 
bulky stock, and difiuse itself into variety of branches. Bin is like that 
grain of mustard seed (a comparison used by Christ in another case), Mat. 
xiii. 81, 82, which indeed is the least of all seeds, &c. It grows till at 
length it becomes a receptacle for Satan to nestle in, where he may hatch all 
manner of wickedness in the branches of it. 

A sinful motion (if not stifled in the conception) will procure consent, 
and consent will bring forth into act ; and one act will dispose to others, till 
custom have begot a habit, and a habit will dull and stupefy the conscience. 
And when the modesty and purity of the conscience is violated, it is in the 
highway to prostitute itself at every solicitation, and to entertain all comers, 
lies open to all wickedness. 

Oh the danger, the prodigious fruitfulness of the least sin, which can 
multiply itself by degrees into all the wickedness that the law forbids ! The ^ 
least is, in this respect, a violation of the whole law. Oh take heed of 
admitting any, though it seem small. Stand upon your guard ; if you open 
the wicket to one, ypu may have a whole army rush in upon you ; the guilt 
of the least may involve you in the guilt of all. 

5. The least part of the law is more valuable in God's account than 
heaven and earth ; a tittle of the law of more account than the whole fabric 
of the world. He had rather heaven and earth should perish, than one iota 
of the law. Mat. v. 18. First, heaven and earth shall vanish, rather than 
the least letter, one iura, rather than the least apex, the least point, one 
xi^aia of the law shall pass away. So much more valuable is the law, 
&c., as he seems more tender of Uie least point of this, than of that whole 
&bric. But lest this should seem a paradox, let us a little inquire into the 
ground of it. 

The end has the pre-emineoce in point of value and dignity ; it is more 
valuable than all the means ; and of all the means those are most valuable 
which contribute most to the attainment of the end. Now the supreme and 
sovereign end of all is the glory of God ; that therefore is most valuable, 
wherein he appears most glorious, wherein most of his glorious perfections 
are displayed. 

In the fabric of heaven and earth the power and wisdom of God appears ; 
in this respect they declare his glory, by shewing his mighty power and 
wisdom, Fs. zix. 

But now in the law of God there is a more ample and glorious appear- 
ance, there is an eflulgency of more divine excellencies. This not only 
declares his wisdom in proportioning rewards and punishments to obedience 
and disobedience, and his power in giving law to the creatures, and to 
execute and accomplish what he has threatened and promised ; but herein 
also is displayed his sovereignty and authority, his mercy and justice, his 
holiness and righteousness. His holiness and righteousness in the precep- 
tive part, his mercy in the promissory, his justice in the minatory, his 
authority and sovereignty in all. Behold, here shines forth, not a single 
star or two, but a constellation of divine excellencies, and this of the first 
magnitude. Well may the Lord be so tender of the law, when it so much 
eoncems his glory. 

Besides, that is more valuable which comes nearer to the highest excel- 
lency, which most resembles the idea. That is the best, the fairest copy, 
which comest nearest to the original. But the law has in this respect the 

VOL. n. L 1 



580 aiNimBs tjitdia the cubsb* [Qax.. IIL 10.' 

pre-eminence of heaven and earth. In earih there are some dark shadows 
of God ; in heaven (the visible heaven) there are some plainer, some more 
visible footsteps of God. Ay, bat the law is his image. Why was man 
said to be made according to the image of God, but because he was made 
according to the pattern in the monnt ? The law was writ in his heart. 
The Lord did, as it w^e, stamp the law, wherein was engraven his own 
likeness, upon the soul of man, and so left thereon the impressions of holi* 
ness and righteonsness, the lineamaits of the divine natore. The oon- 
formity of man to God, boHi in the first creation and second, consists in his 
conformity to the law of God. 

Moreover, consider the great things of God, ra fitydXskt nS Omv, the 
great things, both of creation and redemption, were ordered in a subserviency 
to the law of God, and this does exceedingly enhance the value of it. Earth, 
that was made for man as a convenient place for the ofosfflrvanoe of the law ; 
heaven (the third heaven), as a reward of obe£ence to the law; hell, that 
was created as a punishment of disobeying the law ; the gospel, that was 
published to establish the law, Bom. iii. 81. Nay, Christ himself, he was 
sent, he came to fulfil the law. This was the end of his glorious nnder- 
takiDg, the end of his obeying, of his suffering, ver. 17. This is assigned 
as the ground why the law is preferred before heaven, &c., ver. 18. Christ, 
his spotless holiness was to ^Ifil the precept of the law ; his death and 
suffenngs were to satisfy the threatening of the law ; both life and death 
were that the promise of the law might be accomplished. The Sod of God 
must live as a man, and die as a slave, rather than one^iota of the law diould 
not be fulfilled. 

No wonder, if heaven and earth must perish, rather than one tittle of the 
law fail, since the Son of God must become man and die, rather than the 
least part of the law shall not be accomplished ; sure the Son of God is of 
more value than heaven and earth. 

Now, since upon clear grounds the least part of the law is more valuable 
than heaven and earth, consider what ye do when you sin, when you offend 
in the least. It is better, more tolerable to do that which tends to the 
destruction of heaven and earth, the ruin of the fabric of the world, than to 
violate the least command, than to offer violence to the law by the least sin. 

Oh what weight does this lay upon the smallest sm 1 In the respect fore> 
mentioned, God has more dishonour by the least violation of the law, than 
if heaven and earth were turned into nothing. 

6. The least sin is the object of infinite hatred. The Lord infinitely 
hates the least sin ; he hates it, is not only angry for it, offended with it, 
grieved at it, but he hates it ; he hates it perfectly ; there is not the least 
mixture of love, liking, or approbation, nothing but pure hatred. The 
will of God as to sin is pure hatred in the abstract ; he hates it eternally ; 
possibly he may be reconciled to the sinner, but never to the sin* Whilst 
he is himself, whilst he is God, he hates it, i. e, from everlasting to ever- 
lasting; he hates it infinitely, for the hatred of an evil object is pro- 
portionable to the goodness of the subject where this affeetioa is seated. 
Now God is infinitely good, and therefore his hatred of evil must be pro- 
portionable ; he must hate it infinitely. When I say infinitely, I say he hates 
it more than tongue can express, than heart can conceive, more than men 
or angels can either express or imagine. < Who knows the power of hia 
wrath?' 

The largest apprehension cannot measure the dimensions of it, the hei^t 
and depth, lengtii and breadth of it are, like God himself, incomprehensible. 

Yet to help your apprehension a little, collect all the hatred that, i ' 



Gal. m. lO.J SINNERS tjndbe the otmsB. 681 

the fonndaiion of the world, has had place in all the creatnres, suppose all 
this were compacted in one sonl ; conceive fnrther an object offered to it 
made np of all hatefol ingredients in earth or hell ; suppose this hatred 
hereby sublimated to the height, drawn out and extended to the utmost : 
the imagination of such a hatred, such an affection, may astonish us ; oh, 
but all this would be nothing, not so much as a drop to the ocean com- 
pared with that hatred, wherewith the Lord hates the least sin. This is 
infinite, this is an ocean without banks or bottom. 

Now consider this seriously ; will ye do that which the Lord infinitely 
hates ? I will not do this, will a child say, my father hates it ; I dare not 
do this, will a servant say, mj master hates it. Oh, but their hatred is 
nothing to God's, and shall thb be less regarded ? Oh, tremble to do that 
which the Lord hates with an infinite, with an everlasting hatred. Count 
not that smaU or light, which is burdened with the infinite hatred of the 
most high God. 

7. There is more provocation in the least sin against God, than in the 
greatest injuries against men. Let all the injuries imaginable be put 
together, the total sum of them will not amount to so much as a single unit 
against Gt)d. For that rule is unquestionable, qud persona in quern peceatur 
nobUior eU, eo peecatutn gravius est, the greater the person is whom you 
offend, the greater, the more grievous is the offence ; the dignity of the person 
puts an accent upon the injury. The law makes it not so heinous to smite an 
inferior, as to affiront a magistrate ; it is more heinous to clip the prince's coin, 
than to kill a private person. Every degree of dignity in the person injured 
raises the injury a degree higher ; but now the highest dignity amongst men 
is but finite, the majesty of God is infinite ; and therefore the least sin against 
God is so much more heinous, than the greatest injury you can do to the 
greatest of men, as that which is infinite exceeds what is but finite ; there is 
incomparably, unproportionably, infinitely more provocation in it; for finiti 
ad infinitum nulla proportion betwixt that which is finite, and that which is in- 
finite, there is no comparison, no proportion. It would be counted intoler- 
able to spurn at a prince, or throw dirt in the face of majesty. Oh, but 
this is ii^itely less than the least offence directed against the majesty of 
heaven. For the distance is greater betwixt God and the greatest monarch 
on earth, tiian betwixt the greatest prince and the meanest subject, nay, 
than the most contemptible fly or inlest worm. You would count it in- 
tolerable, if your servant should kick you, or your child should spit in your 
face. Oh, but you do more, that which is in&iitely more provoking, in the 
least sin you commit against God, because your obligements to him are 
more, and the distance infinitely greater. The least sin is an infinite injury 
in respect to its object, and that is more than all the greatest, the most 
provoking injuries Uiat can be offered to the sons of men. Oh that ye 
would consider this seriously, and look upon the least sin as infinitely in- 
jurious to the great God. 

8. The least sin requires infinite satisfaction. Such an injury is the least 
sin, as nothing can compensate it, but that which is of infinite value ; this is 
grounded upon the former. The least sin is an infinite injury ; now the 
rules of reason and justice require, that what is given for satisfiEustion should 
be proportionable to the injury ; nothing therefore can be a compensation 
for an infinite injury, but that which is of infinite value. 

And since it is so, where shall the sinner find such a compensation? 
< Wherewith shall we come before the Lord,' to satisfy for the least sin ? (to 
make use of the prophet's words, Micah vi. 6, 7). Can these satisfy the 
Lord, for the injury the least sin has done him ? Oh no ! Ps. xlix. 8. The 



682 BIKKBSS URDSB THB OUBSS* [CtU^ HL 10. 

re^empiion of the soul firom the guilt of any sin is far more preoiotu; if 
something infinitely more valnable be not offered for it, it eeases for ever, 
we may desiet from it everlaatingly as altogether unfeasible. 

If the blood of all the men on earth was saerifieed to sattsiy for the least 
sin» if all the angelf in heaven would o&r themselTes to be annihilated for 
the expiation of the least sin* this would not be.effeetoal. ^ 

If heaven and earth, and all the treaaves Hiereof, and all the ereatnres 
therein, were pot into one smn, and offered as a recompenee for the injory of 
the least sin, this would &11 infinitely short of the valqe of a jnst compensa- 
tion ; these woold not be so moch as a mite, ^en mora tiian a hundred 
thousand talents are due and in justice required ; for the value of these is 
finite and limited, hut that whieh compensates the injury of the least sin 
must be of infinite value. 

Consider what ye do when ye venture upon the least sin : you do aochan 
injury to God as heaven and earth, men and angels, can never make ameods 
for ; yon do that which may undo you for ever, which may rain your souls 
eternally, though all the saints and angels in heaven should interpose to 
their utmost to prevent your ruin. * Without blood there is no remissioo,* 
Heb. iz. 22. This supposes that by blood remission may be obtained ; but 
what blood ? It is oot the blood of bulls and goats, nor of the cattle on a 
thousand hills ; these are too low priced for such a purpose. It must be 
blood of infinite value ; it mast be the blood of God, Acts xx. 28 ; the blood 
of Christ, who was God as well as man — ^man that he might have blood to 
shed, and God that he might derive an infinite value upon that blood. 
Such is the stain of the least sin, as nothing can fotch it out but the blood 
of Christ. 

Consider then, when thou art under temptation, when thou art solicited 
to a sin which thou countest small, say thus to thy soul. Either this sin 
will be expiated with the blood of Christ, or it will not. If it be not e^i* 
ate^ with the blood of Christ, then it will ruin tne, soul and body, for ever, 
without remedy, without redemption. If it be expiated, satisfied for by 
the blood of Christ, oh then resolve concerning it, as David of the water 
of the weU of Bethlehem, 2 Bam. xxiii. He longed for it, his mighty men 
broke through the host of the Philistines to procure it for him ; but when 
they brought it, he would not so much as taste ; his reason, see verse 17. 
So say thou, so resolve : Far be it firom me, Lord, that I should do this I 
Is not this the blood of Christ, who not only hazarded but lost hia life for 
me, that I should have a hand in that whK^ shed the blood of Christ, and 
put to'death the Lord of life. 

9. The least sin is now punished in hell with those torments that will last 
for ever. Hell is the reward of the least sin, not only in respect of its 
demerit, but in regard of the event. The damned do now foel the wei^t of 
God's eternal wrath for those sins which they made light of. Mat. v. 25. 
The moral of the expression is this : those that will not be reconciled to 
God here shall be tormented in hell for ever hereafter ; they shall be cast 
into hell, and not come out till they have paid the utmost forihing, i. #. tiJl 
they have satisfied for the least sin, for every sin. Bins are debts run upon 
the score of justice ; of these debts some are greater, some aiB smaller ; 
there is the debt of talents and the debt of forthings ; divine justice must be 
satisfied for all. He does not say he shall not come out till he have paid 
every talent, but till he have paid the utmost farthing. The sinner can 
never satisfy for the least, and therefore for the least must everlastiagty 
suffer.* 

The least sin is enough to kindle that fire* thai never goes out. Those 



Gal. nr. 10.] SINNEB8 ttndbb the ouBSis* 688 

sins which ye oonnt but as wind, idle words, are enough to blow this into a 
flame that will never be quenched, Mat. xii. 

The least corruption is enough to breed {bat worm that never dies. We 
have experiments enough on earth to persuade the belief of this. We have 
diverse dreadful representations here of what the least sin can do in hell here- 
after. Have ye not known such a sin as we count small kindle a hell in the 
conscience of the siuner, and make him fe^l the tortures of hell upon earth ? 
Hell is enclosed in tibe least sin. If the Lord do but unfold it, do but lay 
it open to the conscience, there needs no other devil, no other tormentors, 
to make the guilty sinner conceive he can sci^ce be worse in hell. There 
is the materials of hell in the least sin ; let but the Lord speak the word, 
let him but breathe on it, it will kindle in an instant, and scorch, as though 
it were set on fire of hell. And if the least sin be matter apt enough to 
kindle such flames now when it is but green, oh how will they kindle on 
it in hell when it is dry, when the sinner is cut down by the last stroke 
of justice I Look upon the least sin as thus represented, as burdened with 
the weight of everlasting wrath, as kindling those everlasting burnings. 
Judge of them not by the suggestions of Setan, not by the cries of despairing, 
tormented souls, and then you will see reason to fear them as hell, rather 
than to slight them as small. 

10. The least sin is worse than the greatest punishmeni The least sin 
is worse than hell, worse both than tiie torm^tors and the torments. Sin 
is worse than the devil, for it was sin that made him a devil ; it turned the 
angels of light into spirits of darkness. Nay, if the least sin had place in 
the most glorious angel now in heaven, the malignity of it would be still as 
powerful, as mischievous ; for aught we know, it would in an instant trans- 
form the highest seraphim into an ugly fiend. The least sin is worse, too, 
than the greatest punishment, the greatest torments ; for the least is con- 
trary to God, opposite to his nature, will, holiness, nay, his very being, 
reflects dishonour upon aU ; whereas punishment is an act of divine justice, 
the proper issue of an infinite excellency, and that which, in its sphere, tends 
to make the Lord as glorious as the act of any other attribute. 

Sin is the act of degenerate creatures, fallen men and devils as such ; but 
punishment is the act of the holy and righteous God, and that as he is such. 
And is there here any comparison ? Can the unrighteousness of men come 
in competition with the justice of God 7 Is there any room to question 
which is better, justice or ii^ustice, light or darkness ? 

Punishment is but malum creatuta ; sin is malum both Deo et creatura. 
Sin is evil both to God and the creatures, punishment is only evil to the sinner. 
Now the rule, malum quo eommunius eo pejua^ evil, the more extensive it is 
the worse it is, is true here with infinite advantage. Evil of sin is so much 
the worse by how much an infinite good, to which it is opposed, is better. 

Punishment is evil to the creature, but it is only a physical evil ; but sin 
is both morally and physically, in every respect, evil, therefore worse than 
any punishment. Punishment is for repairing of what breach sin has made ; 
now which is better, the restorer or the destroyer ? 

If reason were perfectly rectified, and the wUl of man exactly conformed 
to the divine nature, he would choose horrorem infernif rather ^an turpitu- 
dinem peecati, the torments of heU (abstracted from aU sinful mixtures) 
rather than the least sin. 

Consider, then, what ye do, when ye venture upon the least sin ; yon 
choose that which, upon a true, a rational account, is worse than hell. 

Use 8. Information. 

1. See here an impossibility for a sinner to be justified by his observance 



584 SIMMEaS UNDER TUB CUBSS. [GaL. IQ. 10. 

of tbe law, or according to Uie tenor of the first coTMiant. The law requires 
to justification a righteousness exactly perfect; but the best nghteonsness of 
fallen man ia as a menstruons rag. It is not only torn and raggedy but 
spotted and defiled. The law corses every one that continues not in all 
things ; whereas in many things, in eyerything, we offend alL If man tould« 
by the utmost improvement of his remaining abilities, spin up a garment of 
righteousness that would cover him, yet if there were but one hole to be 
found in it, the curse would there enter ; whereas now, alas I it is nothing 
but holes and rags. If the Lord had not made other provision for the 
justifying and saving of man than the law holds forth, then no flesh would be 
saved. Oh what cause have we to admire the rich grace of the gospel ! 

2. See here the dangerous error of those who make account to be justi- 
fied and saved by works ; by their conformity to the law, or observance 
of it. The apostle is express, ver. 10. An imperfect observanee of the law 
leaves the observer under the curse, but all observance of the law by falleu 
maa^is imperfect ; no observance of all, no continuing in the observance of 
all, imperfection in both. 

' True, say they, it is imperfect as to the avoiding of small venial sins, but 
perfect as to the avoiding of gross and mortal. Ay, but the law makes no 
such distinction, and ttbi lex non distifiguit, &c. The law curses all without 
exception ; the least sin exposes to the curse, wrath, death. Oh enter not 
into the secret of these men I They are Babel-boilders ; think with their 
own hands to raise a structure, whose top shall reach to heaven. Ay, but 
these words confound them and their language ; this text is as a thunder- 
bolt, overthrows them and their structure, and tumbles both into the dust 

lliey have got a ladder indeed, by which they think to mount up to 
heaven, but the rounds of it, being the works of their own hands, are all 
rotten. And this text snaps them all in pieces ; they that have no other 
footing must fall unavoidably, and fall as far as the curse will sink them, and 
that is weighty enough to press them into the lower hell. ' By the works 
of the law no flesh living can be justified.' 

8. See he/e our necessity of Christ. All that continue not in all things 
are liable to the curse, and this is the condition of all. Either we must be 
delivered from the curse, or else we perish. Now who is there that can 
deliver us ? Why, none but Christ, Gal. iii., Ps. ex. 

The necessity of Christ to redeem from the curse due to gross sins, that is 
obvious, that will be easily acknowledged. Ay, but there is as great a neces- 
sity of Christ in reference to small sins. You see a necessity of Christ in 
respect of the sins of your unconverted stete ; oh, but there is as much 
need of him as to the sins you are guilty of since conversion. You see 
a necessity of Christ in reference to gross sbs, blasphemy, intemperance, 
&o. Oh, but you have need of him in respect of the sins and feUings of 
your best thoughte, actions, designs, prayers, &c., your holy duties, when 
performed in the best, the most holy, affectionate, heavenly manner. For 
the curse reaches the least failing ; and if Christ redeem you not from the 
curse due thereto, the least will certainly damn you. 

We should be apprehensive of our necessity of Christ, his blood, his 
redemption, his mediation, and our application of it, in every thought, eveiy 
act, every step, every motion in the world. If Christ interpose not,* the 
corse will meet us everywhere ; in every employment, in every enjoyment, 
nay, in every ordinance. The curse falls upon eveiy offence, and in every- 
thing we all offend. 

There is a necessity of Christ in reference to the least Ming, though it 
be but one. Suppose that Christ had redeemed a sinner from the enrse doe 



Gal. III. lO.J siNNEBS undeb the cubse. 585 

to all his sins, one only excepted, and suppose that one sin were bat a Tain 
thought, or an idle word, or some dnlness under an ordinance, or some 
wandering in a holy duty, yet this one sin, though so small, would be such 
a handle for the curse to fasten on, as men and angels, all the creatures in 
heaven and earth, could not remove it ; the curse would drag that soul to 
hell without recovery. Oh, then, what need have we of a Saviour ! Get 
lively apprehensions of your necessity of Christ. Walk continually under 
the sense and power of these apprehensions, and be often making applica- 
tions of the blood and mediation of Christ to your souls. 

So hath the Lord ordered the way to salvation, as that every one should 
see a necessity of Christ ; a continual necessity of him, and a necessity of 
him in all things. And it is evident upon this account, because < cursed is 
every one that continueth not in all things to do them.* 



END OF VOL. n« 



IDIKBOaOH: 

raiNtlD BT JOHV OBKIO AKD SOU 

OLD PHYSIC 0ABDBK8.