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THE
WORKS
JOHN OWEN, D.D
EDITED
BY THOMAS RUSSELL, M.A.
MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.
VOL. XVI.
CONTAINING
SERMONS.
LONDON:
PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:
And sold by J. Parker, Oxford ; Deighton and Sons, Cambridge ; D. Brown,
Waugh and Innes, and H. S. Baynes and Co. Edinburgh ; Chalmers and
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.
1826.
CONTENTS
OF
THE SIXTEENTH VOLUME.
Page
SERMON XIV.
A GOSPEL PROPESSION THE GLORY OF A NATION.
Upon all the glory shall be a defence. — Isa. iy. 5. 5
SERMON XV.
HOW WE MAY BRING OUR HEARTS TO BEAR REPROOFS.
Let the righteous smite me ; it shall be a kindness : and let him reprove me ;
it shall be an excellent oil, which shall not break my head : for yet ray prayer
also shall be in their calamities. — Psal. cxli. 5. • • « 23
SERMON XVI.
THE CHAMBER OF IMAGERY IN THE CHURCH OF ROME LAID OPEN.
If SO be ye have tasted that the Lord is gracious. — 1 Pet. ii. 3. 46
SERMON XVII.
SEASONABLE WORDS FOR ENGLISH PROTESTANTS.
For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts ;
though their land was filled with sin against the Holy One of Israel. — Jer.
li. 5. 105
SERMON XVIIL
THE NATURE AND BEAUTY OF GOSPEL WORSHIP.
For through him we both have access by one Spirit unto the Father. — Ephes.
ii. 18. 122
SERMON XIX.
THE NATURE AND BEAUTY OF GOSPEL WORSHIP.
For through him we both have access by one Spirit unto the Father. — Ephes.
ii. 18. 142
»«^ CONTENTS.
Page
SERMON XX.
OF WALKING HUMBLY WITH GOD.
And to walk humbly with thy God Micah vi. 8. 161
SERMON XXI.
OF WALKING HDMBLY WITH GOD.
And to walk humbly with thy God. — Micah vi. 8. 172
SERMON XXII.
OF WALKING HUMBLY WITH OOD.
And to walk humbly with thy God. — Micah vi. 8. 184
SERMON XXIII.
OF WALKING HUMBLY WITH GOD.
And to walk humbly with thy God.— Micah vi. 8. 197
SERMON XXIV.
OF WALKING HUMBLY WITH GOD.
And to walk humbly with thy God. — Micah vi. 8. 208
SERMON XXV.
PKOVIDENTIAL CHANGES, AN ARGUMENT FOP. UNIVERSAL HOLINESS.
Seeing then that all these things shall be dissolved, what manner of persons
ought ye to be in all holy conversation and godliness ? — 2 Pet. iii. 11 220
SERMON XXVI.
PROVIDENTIAL CHANGES, AN ARGUMENT FOR UNIVERSAL HOLINESS.
Seeing then that all these things shall be dissolved, what manner of persons
ought ye to be in all holy conversation and godliness ? — 2 Pet. iii. 11 234
SERMON XX VII.
PROVIDENTIAL CHANGES, AN ARGUMENT FOR UNIVERSAL HOLINESS.
Seeing then that all these things shall be dissolved, what manner of persons
ought ye to be in all holy conversation and godliness? — 2 Pet. iii. 11.- • • . 254
SERMON XXVIIl.
PROVIDENTIAL CHANGES, AN ARGUMENT FOR UNIVERSAL HOLINESS.
Seeing then that all these things shall be dissolved, what manner of persons
ought ye to be in all holy conversation and godliness .' — 2 Pet. iii. 11.. . . . 2(j7
CONTENTS. y
Page
SERMON XXIX.
HUMAN POWER DEFEATED.
The stout-hearted are spoiled, they have slept their sleep; and none of the
men of might have found their hands.— Psal. Ixxvi. 5 281
SERMON XXX.
THE SIN AND JUDGMENT OP SPiniTUAL BARRENNESS.
But the miry places thereof and the raarishes thereof shall not be healed j they
shall be given to salt.— Ezek. xlvii. 11. .306
SERMON XXXI.
THE SIN AND JUDGMENT OF SPIRITUAL BARRENNESS.
But the rairy places thereof, and the marishes thereof shall not be healed ; they
shall be given to salt — Ezek. xlvii. 11. '. . . . . 320
SERMON XXXII.
god's WITHDRAWING HIS PRESENCE, THE CORRECTION OF HIS CHURCH.
O Lord, why hast thou made us to err from thy ways, and hardened our heart
from thy fear? Return, for.thy servants' sake, the tribes of thine inheritance.
IsA. Ixiii. 17.
329
SERMON XXXIII.
PERILOUS TIMES.
This know also, that in the last days perilous times shall come.— 2 1'im.
iii. 1
344
SERMON XXXIV.
THE EVIL AND DANGER OF OFFENCF.S.
Woe unto the world because of offences! for it must needs be that offences
come; but woe to that man by whom the offence cometh !— Matt.
xviii. 7
362
SERMON XXXV.
Christ's pastoral care.
Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily
in the wood, in the midst of Carmel : let them feed in Bashan and GiJead
as in the days of old — Micah vii. 14 ' o^n
ooy
vi CONTENTS.
I'age
SERMON XXXVl.
THE BEAUTY AND STUENGTH OF ZION.
Walk about Zion, and go round about her: tell the towers thereof. Mark ye
well her bulwarks, consider her palaces; that ye may tell it to the generation
following. For this God is our God for ever and ever ; he will be our guide
even unto death — Psal. xlviii. 12 — 14 386
SERMON XX.KVII.
THE DIVINE POWER OF THE GOSPEL.
for I am not ashamed of the gospel of Christ : for it is the power of God unto
salvation, to every one that believeth; to the Jew first, and also to the Greek.
—Rom. i. 16. 402
SERMON XXXVIII.
THE DIVINE POWER OF THE GOSPEL.
For I am not ashamed of the gospel of Christ : for it is the power of God unto
salvation, to every one that believeth ; to the Jew first, and also to the Greek.
-r-Rom. i. 16. 417
SERMON XXXIX.
COD THE saints' rock.
From the end of the earth will I cry unto thee, when my heart is overwhelmed :
lead me to the rock that is higher than I. — Psal. Ixi. 2. 428
SERMON XL.
GOD THE saints' nOCK.
From the end of the earth will I cry unto thee, when my heart is overwhelmed :
lead me to the rock that is higher than I. — Psal. Ixi. 2. 442
SERMON XLI.
A CHRISTIAN, god's TEMPLE.
For ye are the temple of the living God ; as God hath said, I will dwell in them,
and walk in them ; and I will be their God, and they shall be my people.
Wherefore come out from among them, and be ye separate, saith the Lord,
and touch not the unclean thing ; and I will receive you, and will be a Father
unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
—2 Cor. vi. 16—18. 452
SERMON XLIL
GOSPEL CHARITY.
And above alUhese things put on charily, which is the bond of perfectness. —
Col.iii.l4.
465
CONTENTS. vil
Page
SERMON XLIII.
THE christian's work of dying daily.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
— 1 Cor. XV, 31 483
SERMON XLIV.
THE christian's work OF DYING DAILY.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
—1 Cor. XV. 31 490
SERMON XLV.
THE christian's WORK OF DYING DAILY.
T protest by your rejoicing which I have in Christ Jesus our Lord, 1 die daily.
— 1 Cor. XV. 31. 497
SEVERAL PRACTICAL CASES OF CONSCIENCE, RESOLVED :
DELIVERED IN SOME SHORT DISCOURSES AT CHURCH-MEETINGS.
DISCOURSE 1 507
DISCOURSE II 5j(j
DISCOURSE III. 513
DISCOURSE IV. 518
DISCOURSE V 523
DISCOURSE VI. 526
DISCOURSE VII 530
DISCOURSE VIII. 533
DISCOURSE IX. 538
DISCOURSE X. 544
DISCOURSE XI 546
DISCOURSE XII. 554
DISCOURSE XIII 558
DISCOURSE XIV 560
SERMON XIV.*
THE
GLORY AiND INTEREST
OF
NATIONS PROFESSING THE GOSPEL.
Parlilmenr™°" '''' Pleached, at a private Fast, tothe Commons assembled
VOL. XVI.
TO THE RIGHT HONOURABLE
COMMONS OF ENGLAND
ASSEMBLED IN PARLIAMENT.
I NEED not give any otlier account of my publishing
this ensuing- short discourse, than that which was also
the ground and reason of its preaching, namely, your
command. Those who are not satisfied therewith, I
shall not endeavour to tender farther grounds of satis-
faction unto, as not having any persuasion of prevailing
if I should attempt it. Prejudice so far oftentimes
prevails even on good soils, that satisfaction will not
speedily thrive and grow in them. That which exempts
me from solicitousness about the frame and temper of
men's minds and spirits, in the entertainment of dis-
courses of this nature, is the annexing of that injunction
unto our commission in delivering the word of God :
it must be done, ' whether men will hear, or whether
they will forbear.' Without therefore any plea, or
apology, for whatever may seem most to need it in this
sermon, I devolve the whole account of the rise and
issue it had, or may have, on the providence of God in
my call, and your command. Only I shall crave leave
to add, that in my waiting for a little leisure to re-
collect what I delivered out of my own short notes and
others (that I might not preach one sermon, and print
another), there were some considerations that fell in
exciting me to the obedience I had purposed. The
desire I had to make more public, at this time and
season, the testimony given in simplicity of spirit to
THE EPISTLE DEDICATORY. Ill
the interest of Christ in these nations, and therein to
the true, real interest of these nations themselves,
which was my naked design openly managed and pur-
sued with all plainness of speech (as the small portion
of time allotted to this exercise would allow), was the
chief of them. Solicitations of some particular friends
gave also warmth unto that consideration. I must
farther confess, that I was a little moved by some mis-
takes, that were delivered into the hands of report, to
be managed to the discountenance of the honest and
plain truth contended for, especially when I found them
without due consideration exposed in print unto public
view. That is the manner of these days wherein we
live. I know full well, that there is not any thing from
the beginning to the ending of this short discourse,
that doth really interfere with any form of civil govern-
ment in the world, administered according to righteous-
ness and equity ; as there is not in the gospel of Christ,
or in any of the concernments of it. And I am assured
also that the truth proposed in it, inwraps the whole
ground of any just expectation of the continuance of
the presence of God amongst us, and his acceptation of
our endeavours about the allotment and just disposal
of our civil affairs. Let others lay what weight they
will or please, upon the lesser differences that are
amongst us on any account whatever ; if this shield be
safe, this principle maintained and established that is
here laid down, and the just rights of the nation laid in
a way of administration suited unto its preservation and
furtherance, I shall not easily be cast down from my
hopes, that amongst us poor, unprofitable, unthankful
creatures as we are, we may yet see the fruit of righte-
ousness to be peace, and the effect of righteousness,
quietness and assurance for evermore. For those then
who shall cast their eye on this paper, I would beg of
them to lay aside all those prejudices against persons
B 2
IV THE EPISTLE DEDICATORY.
or things, which their various contexture in our public
affairs may possibly have raised in them. I know how
vain, for the most part, expectations of prevailing in
such a desire, by naked requests are. But sick men
must be groaning, though they look for no relief thereby .
Wherefore committing it into that hand, wherein lie
also your hearts and mine, I shall commend it for your
use unto the sovereign grace of him, who is able to
work all your present works for you, and which is
more, to give you an inheritance among them that are
sanctified. So prays.
Your servant in the work of
Our Lord Jesus Christ, and his gospel^
John Owen.
A GOSPEL PROFESSION, &C.
SERMON XIV.
Upon all the glory shall he a defence. — Is A. iv. 5.
AHE design of this chapter is to give in relief against out-
ward perplexing extremities from gospel promises, and the
presence of Christ with his people in those extremities. The
next intendment of the words in the type, seems to relate
to the deliverance of the people of the Jews from the Baby-
lonish captivity, and the presence of God amongst them
upon their return ; God frequently taking occasion from
thence, to mind them of the covenant of grace, with the full
ratification and publication of it by Christ, as is evident
from Jer. xxxi. and xxxii. and sundry other places.
As to our purpose, we have considerable in the chapter:
The persons to whom these promises are given; the condi-
tion wherein they were; and the promises themselves that
are made to them for their supportment and consolation.
First, The persons intended are the remnant, the escaping,
the ' evasion of Israel,' as the word signifies, ver. 2. they that
are left, that remain, ver. 3. who escape the great desolation
that was to come on the body of the people, the furnace
they were to pass through. Only in the close of that verse,
they have a farther description added of them, from the pur-
pose of God concerning their grace and glory ; they are
written among the living, or rather written unto life; 'every
one that is written,' that is, designed unto life in Jerusalem.
As to the persons in themselves considered, the appli-
cation is easy unto this assembly : Are you not the remnant,
the escaping of England? Is not this a brand plucked out
of the fire ? Are you not they that are left, they that remain
from great trials and desolations? The Lord grant that the
application may hold out, and abide to the end of the
prophecy.
Secondly, The condition that this remnant, or escaping
had been in, is laid down in some figurative expressions
concerning the smallness of this remnant, or the paucity of
them that should escape, and the greatness of the extremities
they should be exercised withal. I cannot insist on parti-
b A GOSriiL PROFESSIOX
culars ; it may suffice that great distresses and calamities
are intimated therein ; and such have the days of our former
trials and troubles been to some of us.
Thirdly, The promises here made to this people, thus
escaped from great distresses, are of two sorts : Original,
or fundamental; and then consequential thereon.
1. There is the great spring, or fountain promise, from
which all others, as lesser streams do flow ; and that is the
promise of Christ himself unto them, and amongst them;
ver. 2. He is that branch of Jehovah, and that fruit of the
earth, which is there promised. He is the bottom and foun-
dation, the spring and fountain of all the good that is or
shall be communicated unto us; all other promises are but
rivulets from that unsearchable ocean of grace and love,
that is in the promise of Christ; of which afterward.
2. The promises that are derived and flow from hence,
maybe referred unto three heads: (1.) Of beauty and glory,
ver. 2. (2.) Of holiness and purity, ver. 3, 4. (3.) Of pre-
servation and safety, ver. 5, 6.
My text lies among the last sort, and not intending long
to detain you, I shall pass over the other, and immediately
close with that of our present concernment.
Now this promise of ver, 5. is of a comprehensive nature,
and relates to spiritual and temporal safety or preservation.
Godliness, though it be not much believed, yet indeed hath
the promises of this life, and that which is to come.
I shall a little open the words of the verse, and thereby
give light to those which I have chosen peculiaily to insist
upon. It is, as I have said, safety and preservation, both
spiritual and temporal, that is here engaged for; and con-
cerning it we have considerable.
[1.] The manner of its production ; I will create it, saith
God. There is a creating power, needful to be exerted, for
the preservation of Zion's remnant. Their preservation
must be of God's creation. It is not only not to be educed
out of any other principle, or to be wrought by any other*
means; but it must, as it were by the almighty power of
God, be brought out of nothing; God must create it. At
least, as there were two sorts of God's creatures at the be-
ginning, that dark body of matter, whose rise was merely
from nothing ; and those things which from that dark con-
THE, GLORV OF A NATION. 7
fused heap he made to be other things than what they were
therein ; it is of the last sort of creatures, if not of the first.
If the preservation of this remnant be not out of nothing,
without any means at all; yet it is for the most part from
that darkness and confusion of thino-s, which contributes
very little or nothing towards it; I will create it, saith God ;
and whilst he continues possessed of his creating power, it
shall be well with his Israel.
[2.] For the nature of it, it is here set out under the terms
of that eminent pledge of the presence of God with the peo-
ple in the wilderness, for their guidance and protection in
the midst of all their diflSculties and hazards, by a pillar of
cloud, and a flaming fire ; this guided them through the sea,
and continued with them after the setting up of the taber-
nacle in the wilderness forty years. The use and efficacy
of that pillar, the intendment of God in it, the advantage of
the people by it, I cannot stay to unfold : it may suffice in
general, that it was a great and signal pledge of God's pre-
sence with them for their guidance and preservation ; that
they might act according to his will, and enjoy safety in so
doing. Only whereas this promise here respects gospel
times, the nature of the mercy promised is enlarged, and
thereby somewhat changed. In the wilderness there was
but one tabernacle, and so consequently one cloud by day,
and one pillar of fire by night, was a sufficient pledge of the
presence of God with the whole people : there are now many
dwelling-places, many assemblies of mount Zion ; and in
the enlargement of mercy and grace under the gospel, the
same pledge of God's presence and favour is promised to
every one of them, as was before to the whole. The word
we have translated * a dwelling place,' denotes not a common
habitation, but a place prepared for God; and is the same
with the assemblies and congregations in the expression fol-
lowing. The sum of all is, God, by his creating power, in
despite of all opposition, will bring forth preservation for
his people, guiding them in paths wherein they shall find
peace and safety.
Only ye may observe the order and dependance of these
promises ; the promise of holiness, ver. 4. lies in order, be-
fore that of safety, ver. 5. Unless our filth and our blood be
purged away, by a spirit of judgment, and a spirit of burn-
8 A GOSPEL PROFESSION
ing, it is in vain for us to look for the pillar and the cloud.
If we are not interested in holiness, we shall not be inte-
rested in safety; I mean, as it lies in the promise, and is a
mercy washed in the blood of Jesus; for as for the peace of
the world, I regard it not. Let not men of polluted hearts,
and defiled hands, once imagine that God cares for them in
an especial manner. If our filth and our blood, our sin and
our corruption abide upon us, and we are delivered, it will
be for a greater ruin ; the way unto the cloud and pillar, is
by the spirit of judgment and burning.
The words of my text are a recapitulation of the whole
verse ; and are a gospel promise given out in law terms ; or
a New Testament mercy, under Old Testament expressions.
I shall then briefly shew you these two things : 1st. What
is here expressed, as to the type and figure; 2dly. What is
here intended, as to the substance of the mercy promised.
1st. For the figure ; by the glory and defence, a double
consort, or two pairs of things seem, to be intended : The
ark, and the mercy-seat ; the tabernacle, and the pillar of
fire.
(1st.) For the first; the ark is oftentimes called the glory
of God; Psal. Ixxviii. 61. ' He gave his strength into cap-
tivity, and his glory into the hand of his enemies.' Where
he speaks of the surprisal of the ark by the Philistines,
which when it was accomplished, Phineas's wife called her
son Ichabod, and said, the ' glory is departed ;' 1 Sam. iv. 21.
The word which we have rendered * a defence,' properly sig-
nifies 'a covering;' as was the mercy-seat the covering of the
ark. So that 'upon the glory shall be a defence,' is as
much as unto you, the * mercy-seat shall be on the ark,' or
you shall have the mercy represented and intimated thereby.
(2dly.) The tabernacle and cloud, or pillar of fire, are also
called to mind; so the words are expressive of that figure
of God's gracious presence with his people, which we have
recounted, Exod. xl. 34. * Then a cloud covered the tent
of the congregation, and the glory of the Lord filled the
tabernacle.' So it continued, the glory of God was in the
tabernacle, and the cloud upon it, or over it; as the word
here is; and so * upon all the glory there was a defence.'
2dly. I need not stay to prove that all those things were
typical of Christ. He was the end of the law, represented
THE GLORY OF A NATION. 9
by the ark, which did contain it; Rom. x. 3, 4. He was
the mercy-seat, as he is called, and said to be, Rom. iii.25.
1 John ii. 2. covering the law from the eye of justice, as to
those that are interested in him. He was the tabernacle
and temple wherein dwelt the glory of God, and which was
recompensed with all pledges of his gracious presence.
Apply then this promise to gospel times, and the sub-
stance of it is comprehended in these two propositions:
I. The presence of Christ with any people, is the glory
of any people.
This is the glory here spoken of, as is evident to any one
that will but read over the second verse, and consider its
influence unto these words. ' The branch of the Lord shall
be to them beautiful and glorious, and upon all the glory
shall be a defence.'
II. The presence of God in special providence over
a people, attends the presence of Christ in grace with a
people.
If Christ the glory be with them, a defence shall be upon
them; what lies else in allusion to the mercy-seat, not
drawn forth in these propositions, may be afterward in-
sisted on.
I. For the first: What I pray else should be so? This
is their glory, or they have none : Is it in their number, that
they are great, many, and populous ? God thinks not so,
nor did he when he gave an account of the thoughts of his
people of old. ' The Lord did not set his love upon you,
nor choose you, because you were more in number than anv
people, for you w^ere the fewest of all people;' Deut. vii. 7.
God made no reckoning of numbers ; he chose that people
that was fewest of all : he esteemed well of them, when they
were but * a few men in number, yea, very few, and strano-ers ;'
Psal. cv. 12. You know what it cost David in beino- se-
duced by Satan into the contrary opinion. He thought the
glory of his people had been in their number, and caused
them to be reckoned ; but God taught him his error, by
taking off with a dreadful judgment no small portion of the
number he sought after. There is nothing more common
in the Scripture, than for the Lord to speak contempt of the
multitude of any people, as a thing of nought; and he takes
pleasure to confound them by weak and despised means.
10 A GOSPEL PROFESSION"
Is it in their wisdom and counsel, their understanding for
the ordering of their affairs? Is that their glory? Why, see
how God derides the prince of Tyrus, who was lifted up
with an apprehension hereof; and counted himself as God,
upon that account; Ezek. xxvii. 3 — 6, &.c. The issue of
all is, ' Thou shalt be a man, and no God, in the hand of
him that slays thee ;' God will let him see in his ruin and
destruction, what a vain thing that was, which he thought
his glory. Might I dwell upon it I could evince unto you
these two things :
L That whereas the end of all human wisdom in na-
tions, or the rulers of them, is to preserve human society
in peace and quietness, within the several bounds and allot-
ments that are given unto them by the providence of God, it
so comes to pass for the most part through the righteous
judgment and wise disposal of God, that it hath a contrary
end, and bringeth forth contrary effects throughout the
world. Do not the inhabitants of the earth generally owe
all their disturbance, sorrow, and blood to the wise contriv-
ance of a few men, not knowing how to take the law of their
proceedings from the mouth of God, but laying their deep
counsels, and politic contrivances, in a subserviency to their
lusts and ambition? And what glory is there in that which
almost constantly brings forth contrary effects to its own
proper end and intendment?
2. That God delights to mix a spirit of giddiness, error,
and folly in the counsels of the wise men of the world ; mak-
ing them reel and stagger in their way like a drunken man,
that they shall not know what to do, but commonly in their
greatest concernments, fix upon things as devoid of true
reason, and sound wisdom, as any children or fools could
close withal. ' He taketh the wise in their own craftiness,
and the counsel of the froward is carried headlong;' Job v.
13, 14. so at large, Isa. xix. 11 — 14. and now where is their
glory? I could give instances of both these, and that plen-
tifully in the days and seasons that have passed over our
own heads. The like also may be said of the strength, the
power, the armies of any people ; if their number and wisdom
be vain, be no glory, their strength, which is but the result
or exurgency of their number and wisdom, miist needs be so
also. But you have all this summed up together, Jer, ix.
THE CxLORY OF A NATION. 11
23, 24. ' Thus saith the Lord, Let not the wise man glory in
his wisdom, neither let the mighty man glory in his might,
let not the rich man glory in his riches; but let him that
glorieth, glory in this, that he understandeth and knoweth
me, that I am the Lord.' It is neither wisdom, nor might,
nor riches, that is our glory; but our interest in Jehovah
only.
This I say is in the presence of Christ only.
Now Christ may be said to be present with a people two
ways.
(1.) Inrespectof the dispensation of his gospel amongst
them, the profession of it, and subjection to the ordinances
thereof. The gospel of Christ is a blessed gospel, a glo-
rious gospel, in itself, and unto them that embrace it. But
jj^et this profession separated from the root from which it
ought to spring, is not the glory of any people ; Christ is not
their glory, who are his shame. Empty profession is the
shame of Christ in the world; and shall not be others' glory.
The apostle tells us that this may consist with a litter of un-
clean lusts, making them in whom it is abominable to
God and man; 2 Tim. iii. 4, &c. If the bare profession of
the truth would render a nation glorious, oh, how glorious
were this nation! So would have been the people of old,
who cried, ' The temple of the Lord, the temple of the Lord.'
But when men profess the truth of Christ, but in their
hearts and ways maintain and manifest an enmity to the
power of that truth, and to all of Christ that is in reality in
the world, this is no glory.
(2.) Christ is present with a people in and by his Spirit,
dwelling in their hearts by his Spirit and faith, uniting them
to himself. I do not distino-uish this from the former as in-
consistent with it: for though the former may be without
this, yet where this is, there will be the former also. Pro-
fession may be without union, but union will bring forth
profession. There may be a form of godliness without
power: but where the power is, there will be the appearance
also. Now when Christ is thus present with a people, that
is, they are united to him by his Spirit, they are members of
his mystical body, that is their glory. Be they few or
many in a nation that are so, they are the glory of that na-
tion, and nothing else: and where there is the most of them.
12 A GOSPEL pftoEESSION
there is the most glory : and where they are diminished,
there the glory is eclipsed. Christ mystical, the head, and
his body is all the glory that is in the world. If any nation
be glorious and honourable above others, it is because of
this presence of Christ in that nation. Christ is the glory
of his saints, Isa. iv. 2. in him they glory, Isa. xlv. 25.
and the saints are Christ's glory ; 2 Cor. viii. 23. They
are the glory of Christ, and he glories in them, as God of
Job, to Satan: ' Seest thou my servant Job?' chap. i. 8. He
doth as it were glory in him against the wickedness of the
world; and Christ in them, and they in him, are all the
glory of this world. So Zech. ii. 8. Christ was in the pur-
suit of the collection of his people from their dispersion :
what seeks he after; what looks he for? he goes after the
glory ; even to find out them who are God's glory in the
world.
Now this is the glory of any people upon a threefold
account.
[1.] This alone makes them honourable and precious be-
fore God. So says God of them, Isa. xliii. 1. ' I have re-
deemed thee, I have called thee by thy name, thou art mine;'
those are they of whom I spake : w'hat then ? ver. 4. ' Thou
art precious in ray sight, thou art honourable, I have loved
thee;' how doth God manifest his valuation of them? ver.
3. Why he will give all the world, the greatest, mightiest,
wealthiest nations for them, ver. 5. all is as nothing in com-
parison of them, who are his portion, and the lot of his in-
heritance. The Lord keep this alive upon*your hearts, that
that may be in your eyes the glory of this nation, on the ac-
count whereof it is precious to God, and honourable in his
sight,
[2.] Because this presence of Christ makes men comely
and excellent in themselves, with what eye soever' the world
may look upon them. The whole world out of Christ lies in
evil, under the curse of God, and defilement of sin : in all
the glittering shows of their wealth and riches, in the state
and magnificence of their governments, the beautyjof their
laws and order (as they relate to their persons) they are in
the eye of God a filthy and an abominable thing, a thing
that his soul loatheth. Curse and sin will make any thing
to be so : but now Christ is to them and in them beautiful
THE GLORY OF A NATION. 13
and glorious; Isa. iv. 2. Christ is so in himself, and he is
so unto them, and makes them to be so. There is through
him beauty, and excellency, and comeliness, every thing that
may make them lovely and acceptable. That the world
looks not on them as such, is not their fault, but the world's
misery : it looked on their master Christ himself, the bright-
ness of his Father's glory, who is altogether lovely, the
chiefest of ten thousand, with no other eye; Isa. liii. 2.
They are so in themselves, and are so to Christ ; being ex-
posed indeed to many temptations, oftentimes they are made
black and sully by them: but yet they are comely still;
Cant. i. 5. The ways whereby they are made black, for the
most part we have expressed, ver. 6. when the sun shines
on them, and they are made keepers of the vineyard, it
comes upon them. Prosperity and public employment often-
times so sully them, that they are made black to the re-
proach of the world : but yet to Christ who forgives, and
washes them, they are comely. Yea, this is all the excel-
lency that is in the world. Sin with honour, with wealth,
with power, with wisdom, is a deformed and contemptible
thing : it is grace only that is beautiful and glorious : it is
the gracious only that are excellent in the earth; PsaL
xvi. 3.
[3.] This alone makes any truly useful unto others ; and
that either for preservation or prosperity.
1st. Here lies the preservation of any nation from ruin.
Isa. Ixv. 8, 9. * Thus saith the Lord, As the new wine is
found in the cluster, and one saith. Destroy it not, for a
blessing is in it: so will I do for my servants' sakes, that I
may not destroy them all.' This is the blessing in the clus-
ter, the hidden and secret blessing, for the sake whereof,
the whole is not destroyed. The remnant left by the Lord
of hosts, Isa. i. 9. that keeps the whole from being as So-
dom or Gomorrah. If Elisha, a servant of the Lord, told the
king of Israel in his distress, that if he had not regarded the
presence of Jehoshaphat, the king of Judah, he would not
so much as have spoken to him; how much more will the
Lord himself let a people know in their distress, that were it
not for the regard he hath to his secret ones, he would not
take the least notice, as to relief, of them or their concern-
ments ? Sodom could not be destroyed until Lot was deli-
14 A GOSPEL PROFESSION'
vered. The whole world owes its preservation and being to
them, whom they make it their business to root out of it:
they are as the foolisli woman, that pulls down her own
house with both her hands. It is not your counsels, you
know how they have been divided, entangled, insnared; it is
not your armies, as such ; what have they been to oppose
against the mighty floods that have risen up in this nation?
and they also have been as a reed driven to and fro with the
wind (mankind is no better ; John the Baptist says it of
himself); but it is this presence of Christ in and with his, that
hath been the preservation of England, in the midst of all
the changes and revolutions that we have been exercised
withal; Micah v. 5.
2dly. Not only preservation, but prosperity is from hence
also : Micah v. 7. ' And the remnant of Jacob shall be in the
midst of many people, as a dew from the Lord, as the show-
ers upon the grass, that tarrieth not for man, that waits not
for the sons of men.' It is the remnant of Jacob of whom
he speaks, that is, this people of Christ, with whom he is so
present as hath been manifested ; and where are they ? They
are in the midst of many people, in their inside, in their
bowels ; they are woven by their relations and employments
into the bowels of the nations; and on that account there
is neither this nor any nation about us, but shall spin out
their mercies or their misery from their own bowels ; their
providential fates lie in them ; as is their deportment to-
wards this remnant, such will their issue be. But what
shall this remnant do ? Why it shall be * as dew from the
Lord,' and as * showers on the grass.' It shall be that alone
which makes them fruitful, flourishing, and prosperous; it
may be it will be so, provided there be good assistance,
counsel, and strength, to carry on their affairs : yea, blessed
be God for counsels and for armies ; he hath made them
useful to us : but the truth is, the blessing of this dew de-
pends not on them, it tarrieth not for man, it waiteth not for
the sons of men : it will be a blessing, let men do what they
will it depends not on their uncertain and unstable coun-
sel, on their weak and feeble strength. This remnant is as
the ark in the house of Obed-edom, as Joseph in the house
of Potiphar, all is blessed and prospered for their sakes. It
is not the glorious battlements, the painted windows, the
THE GLORY OF A NATION. 15
crouching antics that support a building, but the stones that
lie unseen in or upon the earth. It is often those who are
despised and trampled on, that bear up the weight of a
whole nation. All the fresh springs of our blessings are in
Zion.
It were easy to manifest that in all our late revolutions
we have turned on this hinge. According as the presence of
Christ with his people, in the power of his Spirit, hath re-
ceived entertainment in these nations, so hath our state and
condition been. For many years before the beginning of
these troubles the land had been full of oppression, I mean,
in respect to the people of God. Poverty, imprisonment,
dangers, banishment, reproaches were their portion. God
was long patient ; at length the height of their adversaries
came to this, that they set not themselves so much against
their persons or ways, as against the Spirit of Christ in and
with them : that was made their reproach, that the by-word
wherewith they were despised in the mouths of their adver-
saries, and the profane multitude: when things were come
to this, that the very presence of Christ with his people was
made the direct object of the hatred of men, the Lord could
bear it no longer ; but sware by himself, that time should
be given them no more : in this very house he raised up sa-
viours and deliverers on mount Zion to judge the mount of
Edom ; and how did he carry on this work ? ' Not by might,
nor by power, but by the Spirit of the Lord of hosts,' as
Zech. iv. 6. even by that very Spirit which had been reviled
and despised. Give me leave to say, the work of judging
this nation was carried on by the presence of the Spirit of
Christ with his in faith and prayer : it was not by prudence
of counsels, or strength of armies above that of our enemies,
that we prevailed, but by faith and prayer ; and if any one
be otherwise minded, I leave him for his resolution to the
judgment of the great day, when all transactions shall be
called over again. The adversaries themselves I am sure
acknowledged it, when they openly professed, that there
was nothing left for them to overcome, or to overcome them,
but the prayers of the fanatic crew.
After some years' contending, when the Lord had begun
to give us deliverance by breaking the power of the enemy,
at least in this nation, besides those bitter divisions that fell
16 A GOSPEL PROFESSION
out amon^ the people of God tliemselves, and the back-
sliding of some, to the cause and principles they had op-
posed, this evil was also found rising again amongst us;
slighting, blaspheming, contemning under several pretences,
of the Spirit and presence of Christ in and with his saints :
you know what ensued ; what shakings, what revolutions,
with new wars, bloodshed, and desolation; over the three
nations. And give me leave to remember you as one that
had opportunity to make observations of the passages of
providence in those days, in all the three nations, in the
times of our greatest hazards ; give me leave, I say, to re-
member you, that the public declarations of those employed
in the affairs of this nation, in the face of the enemies, their
addresses unto God among themselves, their prayers night
and day, their private discourses one with another, were,
that the preservation of the interest of Christ in and with his
people was the great thing that lay in their eyes ; and tifiat
if it were not so, they desired that God would stop them in
their way, yea, rather cause their carcases to fall in the high
places of the field, than to prosper them in that which
should be contrary thereunto : and we know what ensued.
How we have used our mercies is another matter : this was
the principle that prevailed with God and man.
Use 1. If you desire the glory of these nations, labour to
promote the interest of Christ in these nations. I am not
speaking unto you about disputable things, differences
among the people of God themselves, nor am I interposing
my advice in your civil affairs, but I speak in general about
those with whom Christ is present, by his Spirit, his chosen
ones, against whom there is an old enmity in Satan and the
world. The glory of these nations is, that there is a people
in them, that have Christ in the midst of them ; let it be
your business to take care for that glory. But how shall
we do it?
(1 .) Labour personally, every one of you, to get Christ in
your own hearts. I am very far from thinking that a man
may not be lawfully called to magistracy, if he be not a be-
liever ; or that being called, he should be impeded in the
execution of his trust and place, because he is not so ; I
shall not suspend my obedience whilst I inquire after my
lawful governor's conversion ; but yet this I say, considering
TH?: GLORY OF A NATIOK, 17
that I cannot much value any good, but what come;? in by
the way of promise, I confess I can have no great expecta-
tion from them whom God loves not, delights not in; if any
be otherwise minded, I shall not contend with him; but for
this I will contend with all the world, that it is your duty to
labour to assure Christ in your own hearts, even that you
may be the better fitted for the work of God in the world.
It is the promise of God to Zion, that her ' officers shall be
peace, and her exactors righteousness,' Isa. Ix. 17. and then
shall she call her * walls salvation, and her gates praise ;'
ver. 18. It will be little advantage to any, to have the work
of God raised in the world, and not to have the foundation-
stone laid in their hearts. If there should be in any of you
an enmity unto Christ and the power of godliness, a hatred
and contempt of the people of God, an evil heart of unbe-
lief, an evil course of life, worldliness, oppression, vanity of
mind, &c. would it advantage you to be intrusted with
power in these nations ? Would it not hasten your destruc-
tion, and increase your account ? It is a noble promise that
we have, Isa. xxxii. 17. ' And the work of righteousness
shall be peace, and the effect of righteousness, quietness
and assurance for ever.' It is a gospel righteousness that
is spoken of; and that not of the cause as such only, but of
the persons ; the persons being righteous, and that with the
righteousness of Christ, the effects mentioned shall follow
their righteous undertakings ; we have peace now, outward
peace ; but alas, we have not quietness, and if any thing may
be done that may give us quietness, yet perhaps we may not
have assurance; we m.ay be quickly shaken again; but when
the righteousness of the persons and cause meet, all the rest
will follow.
(2.) Set yourselves to oppose that overflowing flood of
profaneness, and opposition to the power of godliness, that
is spreading itself over this nation. Know you not that the
nation begins to be overwhelmed by the pourings out of a
profane, wicked, carnal spirit, full of rage and contempt of
all the work of reformation that has been attempted amongst
us? Do you not know that if the former profane principle
should prove predominant in this nation, that it will quickly
return to its former station and condition, and that with the
price of your dearest blood ? A d yet is there not already
VOL. XVI. c
18 A GOSPEL PROFESSION
such a visible prevalency of it, that in many places, the very
profession of religion is become a scorn ; and in others, those
old forms and ways taken up with greediness, which are a
badge of apostacy from all former engagements and actings?
And are not these sad evidences of the Lord's departing from
us ? If I should lay before you a comparison between the
degrees of the appearances of the glory of God in this na-
tion, the steps whereby it came forth, and those whereby it
seems almost to be departing, it would be a matter of admi-
ration and lamentation ; I pray God we lose not our ground
faster than we won it. Were our hearts kept up to our good
old principles on which we first engaged, it would not be so
with us ; but innumerable evils have laid hold upon us ; and
the temptations of these days have made us a woful prey ;
gray hairs are here and there, and it will be no wonder if our
ruin should come with more speed, than did our deliver-
ance. O then set yourselves in the gap ; by all ways and
means oppose the growth of an evil, profane, common, ma-
lignant spirit amongst us. But I haste.
(3.) Value, encourage, and close with them, in and with
whom is this presence of Christ. They are the glory of the
nation ; its peace, safety, and prosperity will be found wrap-
ped up in them. I know there lie divers considerable ob-
jections against the practice of this duty ; I shall name some
few of them, and leave the exhortation unto your considera-
tions.
[1.] Who are those persons in whom is this presence of
Christ? Are they such as profess indeed religion, but neg-
lect all rules of righteousness ; that would be accounted
godly, but care not to be honest? The marks of whose mis-
carriages are written on their foreheads ; are not these so far
from being the glory that they are the shame of any nation?
I pray give me leave to endeavour the rolling away of this
great stone of offence, in these few ensuing considerations.
Ist. Then, I shall willingly lay this down for a principle,
that he is not religious, who is not also righteous ; as also
I shall not much value his righteousness, who is not reli-
gious. He that is righteous doth righteousness ; he doth so,
in the bent of his spirit and course of his ways and walkings.
If a man be froward, heady, high-minded, sensual, unjust,
oppressive, worldly, self-seeking, a hater of good men, false.
THE GLORY OF A NATION. 19
treacherous, let him pretend to what he will, that man's re-
ligion is in vain ; he may have a form of godliness, but he
hath not the power of it. This principle we shall agree
upon.
2dly. There have been in the days wherein we live, many
false professors, hypocrites, that have thought gain to be
godliness, by reason of whose wicked lives, ways, and walk-
ing, the name of God hath been evil spoken of; and woe to
them by whom these offences are come ; but yet also woe to
the world because of offences ; if these offences turn off men
from an esteem of the remnant of Christ in whom is his pre-
sence, woe to them also. I acknowledge these days have
abounded with offences ; but woe to them who are turned
aside by them from owning the portion and inheritance of
Christ.
3dly. It cannot be denied, but that many of them who
do belong unto Christ, have wofully miscarried in these days.
' O tell it not in Gath, publish it not in Askelon ;' oh that
our souls could mourn in secret on that account, that we
could go backward, and cover the nakedness and folly of
one another ; but alas, this hath been far from being our
frame of spirit ; we have every one spread the failings of his
brother, before the face of men and devils ; but yet notwith-
standing these miscarriages, those that are the people of
Christ, are his people still ; and he loves them still, whether
we will or no ; and commonly those who are least able to
bear with the miscarriages of others, have most of their
own.
4thly. That differences of judgments in civil affairs, or
church matters, ought not presently to be made arguments
of men not being righteous. Some men think that none
are righteous that are not of their principles, than which prin-
ciple there is nothing more unrighteous. Let men that differ
from them walk never so holily, profess never so strictly ;
yet, if they are not of their mind, they are not righteous. If
inen are offended on such accounts, it is because they will
be so.
5thly. This hath ever been the way of the men of the
world ; that when any have been unblamable and zealous
upon the account of religion, they will attempt their reputa-
tion, though without any ground or colour, upon the account
c2
20 A GOSPEL PROFESSION
of righteousness. So suffered the Christians of old ; and so
the Puritans of former days, unjustly and falsely, as God
will judge and declare. The world then in this matter is not
to be believed ; the common reports of it are from the devil,
the accuser of the brethren, who accuses them in the same
manner before God night and day. These are but pretences,
whereby men ignorant of the mystery of the gospel, and the
power of grace harden themselves to their ruin.
6thly. This remnant of Christ with whom his presence is,
who are the glory of a nation, is to be found only amongst
the professors of a nation. For,
[1.] Although, of those who are professors, there may be
many bad, yet of those that are not professors, there is not
one good. Where there is faith there will be a profession.
If I should not know well where to find them, I am sure I
know where I cannot find them; I cannot find them in the
ways of the world, and conformity to it ; in darkness, igno-
rance, neglect of duty, and utter unacquaintedness with
gospel truths, the gifts and graces of the Spirit ; there I can-
not find them; I shall not say of them, ' Behold the Lord's
anointed,' let their outward worldly appearance be what it
will. Now by the help of these considerations, those who
have in themselves principles of life and light in Christ, will
or may be, setting aside their temptations, enabled to dis-
cover this generation of the Lord's delight; and for others,
I cannot take down the enmity that God hath set up. So
then, notwithstanding this objection, I shall certainly esteem
this remnant of Christ to lie among those, who havinjr re-
ceived gospel light, and gospel gifts evidently, do make also
profession of gospel grace, union and communion with
Christ, separation from the world, and the ways of it, in a
conversation acceptable unto God in Christ; and to this
portion shall I say as Ruth to IVaomi, let what will be glo-
rious, or uppermost in the world, * Whither thou goest, I will
go ; where thou lodgest, I will lodge ; thy people shall be my
people, and thy God my God. The Lord do so to me and
more also, if ought part thee and me: ' with them let my por-
tion be, and the portion of ray family, whatever their lot and
condition in this world should be ; and the Lord say. Amen.
[2.] But it will be said secondly, We are still at a loss ;
for what woful divisions are there amongst this generation
THE GLORY OF A NATION. 21
of professors ? Some are for one way, and some for another;
some say one sort are the people of God, some another;
some say the Prelatists are so, some the Presbyterians, some
the Independents, some the Anabaptists, some the Fifth Mo-
narchy-men, gome others ; and on whom should the valuation
pleaded for be cast?
To this I answer,
1st. Some do say so, and plead thus, it cannot be denied ;
but the truth is, the greater is their weakness and folly. It
is impossible men acquainted with the Spirit of Christ and
the gospel, should say so, unless they were under the power
of one temptation or other. But it is no party, but the party
of Christ in the world, and against the world, the seed of the
woman, against the seed of the serpent that I am pleading
for; that men as to their interest in Christ should be judged
from such denominations, as though they make a great noise
in the world, yet indeed signify very little things in them-
selves, is most unrighteous, and unequal ; nor will men find
peace in such rash and precipitate judgments.
2dly. There may be many divisions amongst the people
of God, and yet none of them be divided from Christ the
head. The branches of a tree may be entangled by strong
winds, and stricken against one another, and yet none of
them be broken off from the tree itself; and when the storm
is over every one possesses its own place in quietness, beauty,
and fruitfulness. Whilst the strong winds of temptations
are upon the followers of Christ, they may be tossed and
entangled ; but not being broken off from the root, when he
shall say to the winds, ' Peace, be still,' they will flourish
again in peace and beauty.
3dly. Let not Satan cheat you of your duty, by this tri-
vial objection. If he can keep you from duty, whilst he can
make divisions; he hath you sure enough. They of whom
I speak, be they under what reproach or obloquies soever,
they are all true men, all the children of one father, though
they are unhappily fallen out by the way.
Use 2. Of encouragement to those that have the presence
of Christ with them in the manner declared ; they shall be
safe; in vain it is for all the world to attempt their security;
either they shall not prevail, or they shall mischief themselves
by their own prevalency ; Micah v. 8. As they shall be a
22 A GOSPEL PROFESSION, &C.
dew where they are appointed for a blessing, so as a lion
where they are oppressed. Destruction will come forth on
their account, and that terribly like the destruction of a lion,
speedily in passing through it shall be done. And whence
is it that this feeble generation shall be as a lion? It is from
the presence of Christ among them, who is the lion of the
tribe of Judah, and to honour them, he assigns that to them,
which is his own proper work ; let men take heed how they
provoke this lion; for the present. Gen. xlix. 9. he is 'gone
up from the prey, he stoopeth down, he coucheth as a lion,
and as an old lion, who shall rouse him up V He hath taken
his prey in these nations, in the destruction of many of his
enemies ; he seemeth now to take his rest, to couch down,
his indignation being overpast, but who shall rouse him up?
Why what if he be provoked ? what if he be stirred up ? why
he will not lie down, ' until he eat of the prey, and drink the
blood of the slain;' Num. xxiii. 24. There is no delivery
from him ; no, but what if there be a strong combination of
many against him, will he not cease and give over? Isa.
xxxi. 4. Be they who they will, the shepherds of the people,
be they never so many, a multitude of them, let them lift
up their voice and rage never so much, all is one, he will
perform his work and accomplish it ; until you have him in
the condition mentioned, Isa. Ixiii. 1 — 6. Blessed are the
people that are under his care and conduct, yea, blessed are
the people whose God is the Lord.
SERMON XV.*
HOW WE MAY BRING OUR HEARTS TO BEAR REPROOFS.
Let the righteous smite me; it shall he a kindness: and let him reprove me;
It shall be an excellent oil, xohich shall not break my head: for yet my
prayer also shall be in their calamities.— Ps?i]m cxii. 5.
It is generally agreed by expositors, that this psalm, as that
toregoing, with two of those that follow, were composed by
David, in the time of his banishment, or flight from the
court of Saul. The state wherein he describeth himself to
have been, the matter of his pleas and prayers contained in
them, with sundry express circumstances regarding that
season and his condition therein, do manifest that to have
been the time of their composure.
That the psalmist was now in some distress, whereof he
was deeply sensible, is evident from that vehemency of his
spirit, which he expresseth in the reiteration of his request
or supplication, ver. 1 . And by his desire, ' that his prayer
might come before the Lord as incense ; and the lifting up of
his hands as the evening sacrifice ;' ver. 2. The Jewish ex-
positors guess not improbably, that in that allusion he had
regard unto his present exclusion from the holy services of
the tabernacle, which in other places he deeply complains of.
l^or the matter of his prayer in this beginning of the
psalm (for I shall not look beyond the text) it respecteth
himself, and his deportment under his present condition,
which he desireth may be harmless and holy, becoming him-
self and useful unto others. And whereas he was two ways
liable to miscarry ; first, by too high an exasperation of spi-
rit against his oppressors and persecutors ; and, secondly
by a fraudulent and pusillanimous compliance with them in
their wicked courses (which are the two extremes that men
are apt sinfully to run into in such conditions), he prays ear-
nestly to be delivered from them both. The first he hath
Crr,,i™n,r""°" "'' '"■'"''-■^ '" ""= Supplement ,o .l,c Morning Excrd.c, ,t
24 HOW WE MAY LEAKN'
respect unto ; ver. 3. ' Set a watch, O Lord, before my mouth ;
keep the door of my lips :' namely, that he might not, under
those great provocations \vliich were given him, break forth
into an unseemly intemperance of speech against his unjust
oppressors, which sometimes fierce and unreasonable cruel-
ties will wrest from very sedate and moderate spirits. But
it was the desire of this holy psalmist, as in like cases it
should be ours, that his heart might be always preserved in
such a frame, under the conduct of the Spirit of God, as not
to be surprised into an expression of distempered passion,
in any of his words or sayings. The other he regards in his
earnest supplication, to be delivered from it; ver. 4. ' Incline
not my heart unto any evil thing, to practise wicked works
with men that work iniquity; and let me not eat of their
dainties.' There are two parts of his request unto the pur-
pose intended. First, That by the power of God's grace in-
fluencing his mind and soul, his heart might not be inclined
unto any communion or society with his wicked adversaries
in their wickedness. Secondly, That he might be preserved
from a liking of, or a longing after, those things, which are
the baits and allurements, whereby men are apt to be drawn
into societies and conspiracies with the workers of iniquity;
* And let me not eat of their dainties.' See Prov. i. 10 — 14.
For he here describeth the condition of men, prospering for
a season in a course of wickedness ; they first jointly give
up themselves unto the practice of iniquity, and then toge-
ther solace themselves in those satisfactions of their lusts,
which their power and interest in the world do furnish them
withal. These are the * dainties,' of which an impotent long-
ing and desire do betray the minds of unstable persons unto
a compliance with ways of sin and folly : for I look on these
' dainties' to comprise whatever ' the lust of the eyes, the lust
of the flesh,' or ' the pride of life' can afford. All these David
prays to be delivered from any inclination unto ; especially
when they are made the allurements of a course of sin. In
the enjoyment of these dainties it is the common practice of
wicked men to sooth up, approve of, and mutually encourage
one another in the way and course wherein they are engaged.
And this completes that goodly felicity which in this world
so many aspire unto, and whereof alone they are capable.
The whole of it is but a society in perishing sensual enjoy-
TO BEAR REPROOFS. 25
ments, without control, and with mutual applauses from
one another.
This the psalmist had a special regard unto ; who casting
his eye towards another communion and society which he
longed after, ver. 5. that in the first place presents itself
unto him, which is most opposite unto those mutual ap-
plauses and rejoicings in one another, which is the salt and
cement of all evil societies; namely, rebukes and reproofs
for the least miscarriages that shall be observed. Now
whereas the dainties which some enjoy in a course or pros-
perous wickedness, are that alone which seems to have any
thing in it amongst them that is desirable ; and on the other
side rebukes and reproofs are those alone which seem to have
any sharpness, or matter of uneasiness and dislike, in the
society of the godly, David balanceth that which seemeth to
be sharpest in the one society, against that which seems to
be sweetest in the other, and without respect unto other ad-
vantages, prefers the one above the other. Hence some read
the beginning of the words, ' Let the righteous rather smite
me,' with respect unto this comparison and balance.
' Let the righteous smite me; it shall be a kindness : and
let him reprove me ; it shall be an excellent oil, which shall
not break my head : for yet my prayer shall be in their ca-
lamity.' The view of our translation will evidence the words
to be elliptical in the original, by the various supplements
which we make to fill up the sense of them, and render them
coherent. And this hath put some difficulty on the inter-
pretation of the text, and caused some variety of apprehen-
sions in sober and learned expositors.
It is not unto my present purpose to engage into a dis-
cussion of all the diftlculties of the text, seeing I design to
found no other doctrine thereon, than what all will acknow-
ledge to be contained in the words and their coherence. I
shall only therefore briefly open them, with respect unto our
present purpose, and its concernment in them.
IDH p'*72f >3nbn>: pnis, ' the righteous,' is anyone opposed
to the v/orkers of iniquity, ver. 4. any righteous person
whatever, any one who is of the society and communion of
the righteous ones : for all the world falls under this distri-
bution, as it will one day appear. ' Let him smite me :' the
word D^n is seldom used in the Scripture, but to signify, * a
26 HOW WE MAY LEARN
severe stroke/ which shakes the subject smitten, and causeth
it to tremble. See Prov. xxiii. 25. 1 Sam. xiv. 6. Psal. Ixxiv. 6.
And it is used for ' the stroke of the hammer on the anvil,'
in fashioning of the iron; Isa. xli. 7. Wherefore the word
ion following may be taken adverbially as a lenitive of that
severity which this word importeth. 'Let him smite me,'
but * leniter, benigne, misericorditer/ ' gently, kindly, friend-
ly, mercifully.' And so some translations read the words :
* Let the righteous smite me friendly, or kindly.' But there
is no need to wrest the word to such an unusual sense ; for
the psalmist intends to shew, that so he may be delivered
from the society of ungodly men, and enjoy the communion
of the righteous, he would not deprecate the greatest seve-
rities, which, according to rule, might be exercised in re-
buking, or reproving of him. And this he doth with so full
a satisfaction of mind, with such a high valuation of the
advantage he should have thereby, that he says not he would
bear it patiently and quietly, but non, it will be unto me ' a
benignity, a mercy, a kindness/ as the word imports. And
as it seems that some reproofs at least, some regular deal-
ings of righteous persons with us, may come as a stroke that
makes us shake and tremble ; so it is a good advance in spi-
ritual wisdom, to find out kindness and mercy in those that
are so grievous unto our natural spirits, unto flesh and blood.
onovi, * And let him reprove me.' This manifests what
he intends by smiting in the foregoing words. It is reproofs
that he intends ; and these he calls smiting in opposition
unto the flattering compliance of wicked men with one an-
other in the enjoyment of their dainties, and with respect
unto that smart unto the mind and affections, wherewith
some of them are sometimes accompanied. But this word
directly expressing that subject matter whereof I intend to
treat, must be again spoken unto.
'li'N-| >30n li'N"i ]r^'^ : These words have a double inter-
pretation ; for they may be either deprecatory of an evil im-
plied, or declaratory of the psalmist's sense of the good he
desired. Kimchi on the place observes, that his father Jo-
seph divided the words of the text, and began here a new
sense, wherein the psalmist returns unto the close of the
fourth verse : * Let me not eat of their dainties/ and ' let not
their precious oil,' that is, their flatteries and soothings in
TO BEAR REPROOFS. 11
sin, 'break ray head;' but let the reproofs of the righteous
preserve me. And this sense is followed by the vulgar
Latin: 'Oleum autem peccatorum non impingat caput
meum.' But the other construction and sense of the words
is more natural: l^'N"! P'li', * Oleum capitis,' the 'oil of the
head,' we render an ' excellent oil ;' and countenance may be
given unto that interpretation from Exod. xxx. 23. where
ty^^l CD'DIi'2, ' Spices of the head,' is weii rendered, ' princi-
pal spices.' But I rather think that '^^-b"^ \ry^, ' Oil poured
on the head,' which was the manner of all solemn unctions,
is intended. This being a great privilege, and the token of
communication of great mercy, the psalmist compares the
rebukes of the righteous thereunto ; and therefore he adds,
*W^'~\ >3'"^K, ' it shall not break my head.' Considering re-
proofs in their own nature, he calls them * smitings;' some of
them being very sharp, as it is needful they should be,
where we are obliged to rebuke airoTOfxwg, 'in a piercing
and cutting manner;' 2 Cor. xiii. 10. Tit. i. 13. But with
respect unto their use, benefit, and advantage, they are like
unto that anointing oil, which being poured on the head,
was both gentle and pleasant, and a pledge of the com-
munication of spiritual privileges, whence no inconveniences
would ensue.
The last clause of the words belonging not unto our pre-
sent design, I shall not insist on their explication.
Some few things must be farther premised unto our prin-
cipal intention concerning the nature of those reproofs,
which are proposed as a matter of such advantage in the
text. And,
1. The word nD> here used, signifieth, 'to argue, to dispute,
to contend in judgment,' as well as * to reprove, rebuke, or re-
prehend.' Its first signification is ' to argue,' or ' to plead a
cause with arguments.' Hence it is used as a common term
between God and man, denoting the reasons real, or pretend-
ed only, on the one side, and the other. So God himself
speaks unto his people nnDl3l X3 1D^, Isa. i. 18. ' Go to now
and let us plead,' reason, or argue 'together.' And Job calls
his pleas or argument in prayer unto God mnDin, chap,
xxiii. 4. ' I would fill my mouth with arguments.' Wherefore,
that only hath the true nature of a reproof, which is accom-
panied with reasons and arguments for the evincing of what it
tends unto. Rash, groundless, wrathful, precipitate censures
28 HOW WE MAY LEARX
and rebukes are evil in themselves, and in our present case,
of no consideration. Nor indeed ought any one to engage
in the management of reproofs, who is not furnished with
rule and argument to evince their necessity, and render
them eft'ectual. Sometimes things may be so circumstanced,
as that a reproof shall so carry its own reason and effica-
cious conviction along with it, that there will be no need of
arguing, or pleas to make it useful. So the look of our
blessed Saviour on Peter, under the circumstances of his
case, was a sufficient reproof, though he spake not one
word in its confirmation. But ordinarily cogent reasons
are the best conveyances of reproofs to the minds of men,
be they of what sort they will.
2. Reproofs do always respect a fault, an evil, a miscar-
riage, or a sin in them that are reproved. There may be
mutual admonitions, and exhortations among Christians,
with respect unto sundry things in the course of their faith
and obedience, without a regard unto any evil or miscar-
riao-e. The general nature of a reproof is an admonition, or
exhortation, but it hath its special nature from its regard
unto a fault in course, or particular fact. And hence the
word signifies also ' to chastise,' wherein is a correction for,
and the means of a recovery from, a miscarriage. 2 Sam. vii.
14. * I will reprove him by the rod of men:' that is, chastise
him. This therefore is that reproof which we intend, a
warning, admonition, or exhortation given unto any, where-
by they are rebuked for, and with respect unto, some moral
evil or sin in their course, way, practice, or any particular
miscarriage, such as may render them obnoxious unto di-
vine displeasure, or chastisement : for it is essential unto a
reo-ular reproof, that in him who gives it, it may be accom-
panied with, or do proceed froiu, an apprehension, that the
person reproved is by the matter of the reproof rendered
obnoxious unto the displeasure of God.
3. It may also be considered, that reproving is not left
arbitrarily unto the wills of men. Whatever seems to be so,
it loseth its nature, if it be not a duty in him who reproves,
and will come short of its efficacy. No wise man will re-
prove, but when it is his duty so to do, unless he design the
just reproach of a busy body for his reward. The command
is general with respect unto brother and neighbour, Lev.
xix. 17. ' Thou shalt not hate thy brother in thine heart;
TO BEAR REPROOFS. 29
thou shalt in any wise rebuke thy neighbour, and not suffer
sin upon him.' But as to the paiticular discharge of this
work as a duty, there must be either an especial oflBce, or an
especial relation, or a concurrence of circumstances for its
warranty. God. hath in his wisdom and care given rules and
bounds unto our engagement unto duties ; without a re-
gulation whereby we shall wander in them with endless dis-
satisfactions unto ourselves, and unnecessary provocations
unto others. But the duty of reproving with the love, wis-
dom, tenderness, and compassion required in the discharge
of it; its motives, ends, and circumstances; its proper
rules and limitations fall not under my present consider-
ation : but these things in general were necessary to be
premised unto what do so.
That which the text instructs us in may be comprised in
this general observation.
Observation. Reproofs, though accompanied with some
sharpness, if rightly received and duly improved, are a
mercy and advantage, incomparably above all the satisfac-
tions, which a joint consent with others in sin and pleasures
can afford.
The latter part of the proposition I have mentioned only
to express the balance that is proposed by the psalmist be-
tween the best and most desirable advantages of wicked
society on the one hand, and the sharpest or most displeas-
ing severities that accompany the communion of the righte-
ous, or godly. But I shall not at all handle the comparison,
as designing only some directions how men should behave
themselves under reproofs, that they may be a kindness,
and an excellent oil unto them ; or how they may by them
obtain spiritual benefit and advantage unto their own souls.
And this, however at present the matter may be managed, is
of itself of great importance. For as in the state of weak-
ness and imperfection, of mistakes and miscarriages, where-
in we are, there is no outward help or aid of more use and
advantage unto us, than seasonable reproofs ; so in the right
receiving and improving of them, as high a trial of the spi-
rits of men, as to their interest in wisdom and folly, doth
consist, as in any thing that doth befall them, or wherewith
they may be exercised. For as scorners of reproofs, those
that hear them unwillingly, that bear them haughtily and
30 HOW WE MAY LEAUN
impatiently, with designs of revenge, or disdainful retor-
tions, having the characters of pride and folly indelibly
fixed on them by the Holy Ghost; so their due admission
and improvement is in the same infallible truth represented as
an evident pledge of wisdom, and an effectual means of its in-
crease. This is so much, and so frequently insisted on, in that
great treasure of all wisdom, spiritual, natural and political,
namely, the Book of Proverbs, that it is altogether needless
to call over any particular testimonies unto that purpose.
Three things we are to inquire into, in compliance with
our present design.
I. How reproofs may be duly received.
II. The reasons why they ought so to be.
III. How they may be duly improved.
I. That we may receive reproofs in a due manner, three
things are to be considered: 1. The general qualification of
the reprover; 2. The nature of the reproof; 3. The matter
of it.
1. The psalmist here desires that his reprover may be a
righteous man : ' Let the righteous smite me,' let him re-
prove me. To give and take reproofs is a dictate of the law
of nature, whereby every man is obliged to seek the good of
others, and to promote it according to their ability and op-
portunity. The former is directed by that love, vi^hich is
due unto others; the latter, by that which is due unto our-
selves : which two are the great rules, and give measure to
the duties of all societies, whether civil or spiritual. Where-
fore it doth not evacuate a reproof, or discharge him who is
reproved, from the duty of attending unto it, that he by
whom it is managed, is not righteous, yea is openly wicked :
for the duty itself being an effect of the law of nature, it is
the same, for the substance of it, by whomsoever it is per-
formed. Yea ofttimes such moral, or rather immoral qualifi-
cations as render not only the reprover less considerable, but
also the reproof itself, until thoroughly weighed and exa-
mined, obnoxious unto prejudicate conceptions, do occasion
a greater and more signal exercise of grace and wisdom in
him that is reproved, than would have been stirred up, had
all things concurred unto the exact regularity of the reproof.
However it is desirable on many accounts, that he who re-
proves us be himself a righteous person, and be of us es-
TO BEAR REPROOFS. 31
teemed so to be. For as such a one alone will or can have
a due sense of the evil reproved, with a right principle and
end in the discharge of his own duty ; so the minds of them
that are reproved are by their sense of his integrity excluded
from those insinuations of evasions, which prejudices and
suggestions of just causes of reflections on their reprover
will offer unto them ; especially without the exercise of sin-
gular wisdom and humility will all the advantages of a just
reproof be lost, where the allowed practice of greater sins
and evils than that reproved is daily chargeable on the re-
prover. Hence is that reflection of our Saviour on the use-
less, hypocritical diligence of men, in ' pulling the mote out
of their brother's eyes,' whilst they have beams in their
own; Matt. vii. 3 — 5. The rule in this case is, if the re-
prover be a righteous person, consider the reprover first, and
then the reproof; if he be otherwise, consider the reproof,
and the reprover not at all.
2. The nature of a reproof is also to be considered. And
this is threefold : for every reproof is either (1.) Authorita-
tive, or (2.) Fraternal, or (3.) merely friendly and occasional.
(1.) Authoritative reproofs are either [1.] Ministerial, or
[2,] Parental, or [3.] Despotical.
[1.] There is an especial authority accompanying minis-
terial reproofs, which we ought especially to consider and
improve. Now I understand not hereby those doctrinal re-
proofs, when in the dispensation of that word of grace and
truth, which is ' profitable for correction and reproof,'
2 Tim, iii. 16. they speak, and exhort, and 'rebuke' the sins
of men 'with all authority ;' Tit. ii. 15. but the occasional
application of the word unto individual persons upon their
unanswerableness in any thing unto the truth, wherein they
have been instructed. For every right reproof is but the
orderly application of a rule of truth unto any person under
his miscarriage, for his healing and recovery. Where there-
fore a minister of the gospel in the preaching of the word
doth declare and teach the rule of holy obedience with mi-
nisterial authority, if any of the flock committed to his
charge shall appear in any thing to walk contrary thereunto,
or to have transgressed it in any offensive instance, as it is
his duty, the discharge whereof will be required of him at
the great day, particularly to apply the truth unto them in
32 HOW WE AIAY LEARN
the way of private, personal reproof; so he is still therein
accompanied with his ministerial authority, which makes his
reproof to be of a peculiar nature, and as such to be ac-
counted for. For as he is thus commanded, as a minister,
to * exhort, rebuke, admonish,' and * reprove' every one of
his charge, as occasion shall require; so, in doing of it, he
doth discharge and exercise his ministerial oflSce and power.
And he that is wise will forego no considerations that may
give efficacy unto a just and due reproof; especially not
such a one, as if it be neglected, will not only be an aggra-
vation of the evil, for which he is reproved, but will also ac-
cumulate his guilt with a contempt of the authority of Jesus
Christ. Wherefore the rule here is : The more clear and
evident the representation of the authority of Christ is in
the reproof, the more diligent ought we to be in our attend-
ance unto it, and compliance with it. He is the great re-
prover of his church ; Rev. iii. 19. All the use, power, au-
thority, and efficacy of ecclesiastical reproofs, flow ori-
ginally, and are derived from him. In ministerial reproofs
there is the most express and immediate application of his
authority made unto the minds of men; which if it be care-
lessly slighted, or proudly despised, or evacuated by per-
verse cavillings, as is the manner of some in such cases, it
is an open evidence of a heart that never yet sincerely took
upon this law and yoke.
These things are spoken of the personal reproofs that are
given by ministers, principally unto those of their respective
flocks, as occasion doth require; wherein I shall pray, that
our Lord Jesus Christ, the great Shepherd of the sheep,
would yet make us all more faithful and diligent, as the sea-
son wherein we live doth abundantly require it. But more-
over church censures in admonition and excommunication
have the nature and ends of ministerial reproofs. But the
handling of their nature and use, with the duties of those
persons who justly fall under them, and the benefit which
they may reap thereby, is too long and large a subject to be
here diverted unto.
[2.] Authoritative reproof is parental. Reproof is indeed
one of the greatest and most principal duties of parents to-
wards children, and without which all others for the most
part do but pamper them unto slaughter and ruin. Neglect
TO BEyVR REPROOFS. 33
hereof is that which hath filled us with so many Hophnies,
Phinehases, and Absaloins; whose outrageous wickednesses
are directly charged on the sinful lenity, and neglect in this
matter, even of godly parents. And indeed whereas some
parents are openly vicious and debauched even in the sight '
of their children, in a sensual neglect and contempt of the
light of nature, whereby they lose all their authority in re-
proving, as well as all care about it ; and whereas the most
have so little regard unto sin as sin, whilst things are tole-
rably well in outward concerns, that they neglect the re-
proof of it as such ; and many, through a foolish, contempti-
ble prevalency of fond affection, will take no notice of the
sinful follies, extravagancies, and miscarriages of their chil-
dren, until all things grow desperate with them ; but sooth
up and applaud them in such effects of pride, vanity, and
wantonness, as ought to be most severely reproved in them;
the woful and dreadful degeneracy of the age wherein we
live, owes itself much unto the horrible neglect of parents in
this duty. That parental reproof is a duty taught by the law
of nature, confirmed in the Scripture, enjoined under severe
threatenings and penalties, exemplified in instances of bless-
ings and vengeance, on its performance or neglect; rendered
indispensably necessary by that depravation of our natures,
which works in children from the womb, and grows up in
strength and efficacy together with them, I should not need
to prove, if it lay directly before me, it being a matter of
universal acknowledgment. I shall only say, that whereas
there is on many accounts an immediate impress of divine
authority on parental reproofs, that which children ought to
consider and know for themselves is, that a continuance in
the neglect, or contempt of them, is a token that seldom
fails of approaching temporal and eternal destruction ; Prov.
XXX. 17.
[3.] Authoritative reproof is despotical ; namely, that of
governors, rulers, and masters of families. This also par-
takes of the nature of those foregoing, and being a duty
founded in the law of nature, as well as enforced by positive
divine commands, casts a peculiar obligation to obedience
on them that are so reproved. And where servants regard
not sober and Christian reproofs, as the ordinance of God
for their good, they lose the advantages of their condition,
VOL, XVI. D
34 HOAV AVE MAY LEARN
and may be looked upon as un sanctified sufferers in a state
of bondage, which hath an especial character of the first
curse upon it.
(2.) Reproof is fraternal, or such as is mutual between
the members of the same church, by virtue of that especial
relation wherein they stand, and the obligation thence
arising; unto mutual watchfulness over each other, with ad-
monitions, exhortations, and reproofs. As this is peculiarly
appointed by our Saviour, Matt, xviii. 15. in confirmation
of the ordinance in the church of the Jews to that purpose,
Levit. xix. 17. and confirmed by many precepts and direc-
tions in the New Testament, Rom. xv. 18. 1 Thess. v. 14.
Heb. iii. 12, 13. xii. 15, 16. so the neglect of it is that,
which hath lost us not only the benefit, but also the very
nature of church societies. Wherefore our improvement of
rebukes in this kind, depends much on a due consideration
of that duty and love, from whence they do proceed : for
this we are by the royal law of charity obliged unto the be-
lief of, where there is not open evidence unto the contrary.
And whereas it may be those things, for which we may be
thus reproved, are not of the greatest importance in them-
selves, who that is wise will by the neglect of the reproof
itself, contract the open guilt of contemning the wisdom,
love, and care of Christ in the institution of this ordinance?
(3.) Lastly, Reproofs are friendly or occasional, such as
may be administered and managed by any persons, as reasons
and opportunities require, from the common principle of
universal love unto mankind, especially towards them that
are of the household of faith. These also having in them the
entire nature of reproofs, will fall under all the ensuing di-
rections, which have a general respect thereunto.
If then we would duly make use of, and improve unto our
advantage, the reproofs that may be given us, we are seriously
to consider the nature of them, with respect unto those by
whom they are managed : for all the things we have men-
tioned are suited to influence our minds unto a regard of
them, and compliance with them.
3. The matter of a reproof is duly to be weighed by him,
who designs any benefit thereby. And the first considera-
tion of it is. Whether it be true, or false. I shall not carry
them unto a more minute distribution, of the substance and
TO BEAU rp:proofs. 35
circumstances of the matter intended, of the whole or part
of it ; but do suppose that from some principal considera-
tion of it, every reproof, as to its matter, may be denomi-
nated and esteemed true, or false. And here our own
consciences, with due application unto the rule, are the
proper judge and umpire. Conscience, if any way en-
lightened from the word, will give an impartial sentence
concerning the guilt or innocence of the person, with re-
spect unto the matter of a reproof. And there can be no
more infallible evidence of a miscarriage in such a condi-
tion, than when pride, or passion, or prejudice, or any cor-
rupt affection, can either outbrave, or stifle that compliance
with a just reproof, which conscience will assuredly tender;
Rom. ii. 14.
( 1 .) If a reproof, as to the matter of it, be false, or unjust,
and so judged in an unbiassed conscience, it may be consi-
dered in matter of right, and of fact. In the first case the
matter may be true, and yet the reproof formally false and
evil : in the latter the matter may be false, and yet the re-
proof an acceptable duty.
[1.] A reproof is false in matter of right, or formally,
when we are reproved for that as evil, which is indeed our
duty to perform. So David was fiercely reproved by his
brother Eliab for coming unto the battle against the Philis-
tines, ascribing it to his pride, and the naughtiness of his
heart. Whereunto he only replied, 'What have I done?
Is there not a cause?' 1 Sam. xvii. 28, 29. And Peter re-
buked our Lord Jesus Christ himself for declarinp; the doc-
trine of the cross; Mark viii. 33. And so we may be
reproved for the principal duties that God requireth of us.
And if men were as free in reproving, as they are in re-
proaching, we should not escape from daily rebukes, for
whatever we do in the worship of God. Now though such
reproofs generally may be looked on as temptations, and so
to be immediately rejected, as they were in the cases in-
stanced in ; yet may they sometimes, where they proceed
from love, and are managed with moderation, be considered
as necessary cautions to look heedfully unto the grounds and
reasons we proceed upon in the duties opposed, at which
others do take offence.
[2.] If the reproof be false in matter of fact, wherein that
d2
36 HOW WE MAY LEARN
is charged on us, and reproved in us, whereof we are no ways
guilty, three things are to be considered that it may not be
unuseful unto us.
1st. The circumstances of the reprover. As (1.) Whether
he do proceed on some probable mistake : or (2.) Credulity
and easiness in taking up reports : or (3.) On evil, ground-
less surmises of his own : or (4.) From a real godly jealousy,
which hath been imposed on, as easily it will be, by some
appearances of truth. Without a due consideration of these
thino-s, we shall never know how to carry it aright towards
them, by whom we are reproved for that whereof we are not
guilty.
2dly. Consider aright the difference between a reproof
and a reproach : for they may be both false alike, and that
whereof we are reproved have no more truth in it, than that
wherewith we are reproached. Yea, we may be honestly
reproved for that which is false, and wickedly reproached
with that which is true. So Augustin calls the language of
the maid unto her mother about drinking wine, ' durum con-
vitium,' though the matter of it were true enough. But a
reproach is the acting of a mind designing of, and rejoicing
in evil. Unto a reproof it is essential that it spring from
love. ' Whom I love I rebuke,' is the absolute rule of these
things. Let a man rebuke another, though for that which
indeed is false, if it be in love, it is a reproof; but let him
rebuke another, though for that which is true, if it be from
a mind delighting in evil, it is a reproach ; and if it be false,
it is moreover a calumny.
3dly. Where a man in such cases is fully justified by
the testimony of his own conscience, bearing witness unto
his integrity and innocency ; yet may he greatly miscarry
under the occasion, if he attend not diligently unto his own
spirit, which most men judge to be set at the utmost liberty
under such injurious provocations, as they esteem them.
Wherefore to keep our minds unto sedate. Christian mode-
ration in such cases, and that we may not lose the advantage
of what is befallen us, we ought immediately to apply them
unto such other duties. as the present occasion doth re-
quire. As,
(1st.) To search our own hearts and ways, whether we
have not indeed upon us the guilt of some greater evils than
TO BEAR REPROOFS. 37
that which is falsely charged on us, or for which we are re-
proved on mistake. And if it appear so upon examination,
we shall quickly see what little reason we have to tumultuate,
and rise up with indignation against the charge we suffer
under. And may we not thence see much of the wisdom and
goodness of God, who suffereth us to be exercised with what
we can bear off with the impenetrable shield of a good con-
science, whilst he graciously hides and covers those greater
evils of our hearts, with respect whereunto we cannot but
condemn ourselves?
(2dly.) To consider that it is not of ourselves, that we
are not guilty of the evil suspected and charged. No man
of sobriety can on any mistake reprove us for any thing, be
it never so false, but that it is merely of sovereign grace that
we have not indeed contracted the guilt of it. And humble
thankfulness unto God on this occasion, for his real pre-
serving grace, will abate the edge, and take off the fierceness
of our indignation, against men for their supposed injurious
dealings with us.
(3dly,) Such reproofs, if there be not open malice and
continued wickedness manifest in them, are to be looked on
as gracious providential warnings, to take heed lest at any
time we should be truly overtaken with that which at pre-
sent we are falsely charged withal. We little know the
dangers that continually attend us, the temptations where-
with we may be surprised at unawares, nor how near on
their account we may be unto any sin or evil, which we
judge ourselves most remote from, and least obnoxious unto.
Neither on the other hand can we readily understand the
ways and means whereby the holy, wise God issueth forth
those hidden provisions of preventing grace, which are con-
tinually administered for our preservation. And no wise
man, who understands any thing of the deceitfulness of his
own heart, with the numberless numbers of invisible occa-
sions of sin, wherewith he is encompassed continually, but
will readily embrace such reproofs, as providential warnings
unto watchfulness in those things whereof before he was not
aware.
(4thly.) When the mind by these considerations is ren-
dered sedate, and weighed unto Christian moderation, then
ought a man in such cases patiently and peaceably to un-
38
HOW ^VE MAY LEARN
dertake the defence of his innocencv, and his own vindication ,
And herein also there is need of much wisdom and circum-
spection ; it being a matter of no small difficulty for a man
duly to manage self and innocency, both which are apt to
influence us unto some more than ordinary vehemency of
spirit.
But the directions which might, and indeed ought to be
given under all these particular heads, would by no means
be confined unto the limits fixed to this discourse.
(2.) If the matter of the reproof be true in fact, then it is
duly to be considered, whether the offence, for which any
one is reproved, be private or public, attended with scandal.
[I.] If it be private, then it is to be weighed, whether it
was known unto, and observed, in and by the person himself
reproved or no, before he was reproved. If it were not so
known, as we may justly be reproved for many things, which
through ignorance, or inadvertency, or compliance with the
customs of the world, we may have taken no notice of; and
if the reproof bring along light and conviction with it, the
first especial improvement of such a peculiar reproof is
thankfulness to God for it, as a means of deliverance from
any way, or work, or path, that was unacceptable in his
sight. And hence a great prospect may be taken, of the
following deportment of the mind under other reproofs. For
a readiness to take in light and conviction with respect unto
any evil, that we are ignorant of, is an evidence of a readi-
ness to submit to the authority of God in any other rebukes
that have their convictions going before them : so the heart
that is prone to fortify itself by any pleas or pretences against
convictions of sin, in what it doth not yet own so to be, will
be as prone unto obstinacy under reproofs, in what it cannot
but acknowledge to be evil. If it were known before to the
person reproved, but not supposed by him to be observed by
others, under the covert of which imagination, sin often
countenanceth itself, that soul will never make a due im-
provement of a reproof, who is not first sensible of the care
and kindness of God, in driving him from that retreat and
hold, where the interest of sin had placed its chiefest reserve.
[2.] Sins, so far public as to give matter of offence or
scandal, are the ordinary subject of all orderly reproofs, and
therefore need not in particular lo be spoken unto.
TO BEAR REPROOFS. 39
Having shewed the nature of reproofs in general, with
such considerations of the matter of them, as have afforded
occasion unto sundry particular directions relating unto the
duty under discussion; it remains, that we explain and con-
firm the other two generals comprised in the observation
deduced from the text ; namely. Why we ought to receive
reproofs, Oiderly, or regularly given unto us, esteeming of
them as a singular privilege. And how we may duly improve
them unto their proper end, the glory of God, and the spi-
ritual advantage of our own souls.
II. As to the first of these we may observe,
1. That mutual reproofs for the curing of evil, and pre-
venting of danger in one another, are prime dictates of the
law of nature, and that obligation, which our participation
in the same being, offspring, original, and end, to seek the
good of each other, doth lay upon us. This God designed
in our creation, and this the rational constitution of our na-
tures directs us unto. To seek and endeavour for each other
all that good, whereof we are capable in time, or unto eter-
nity, was indelibly implanted upon our natures, and indis-
pensably necessary unto that society among ourselves, with
the great end of our joint living unto God, for which we
were made. All the mutual evils of mankind, whether of
persons, or of nations, designed or perpetrated against one
another, are effects of our fatal prevarication from the law
of our creation. Hence Cain, the first open violent trans-
gressor of the rules and bounds of human society, thought
to justify or excuse himself by a renunciation of that prin-
ciple, which God in nature had made the foundation of a
political or sociable life, with respect unto temporal and
eternal ends : ' Am I,' saith he, ' my brother's keeper V Gen.
iv. Yea, God had made every man the keeper of his brother
so far, as that they should in all things in their opportuni-
ties, and unto their power, seek their good, and deliverance
from evil. In those things which are good unto us, those
which are spiritual and eternal have the pre-eminence. These
nothing can prejudice but sin and moral evils, whose preven-
tion therefore in one another, so far as we are able, is a duty
of the law of nature, and the prime effect of that love, which
we owe unto the whole offspring of that 'one blood,' whereof
God hath made all nations. And one of the most effectual
40 HOW WE MAY LEARN
means for that end are the reproofs whereof we treat. And
the obligation is the same on those that give them, and those
to whom they are given, with respect unto their several in-
terests in this duty. Wherefore to neglect, to despise, not
thankfully to receive such reproofs, as are justly and regu-
larly given unto us at any time, is to contemn the law of our
creation, and to trample on the prime effect of fraternal love.
Yea, to despise reproofs, and to discountenance the discharge
of that duty, is to open a door unto that mutual hatred and
dislike, which in the sight of God is murder: see Lev. xix.
17. with 1 John iii. 15. Let us therefore look to ourselves,
for there is no greater sign of a degeneracy from the law,
and all the ends of our creation, than an unwillingness to
receive reproofs, justly deserved, and regularly adminis-
tered ; or not to esteem of them, as a blessed effect of the
wisdom and goodness of God towards us.
2. Whereas the light of nature is variously obscured, and
its directive power debilitated in us, God hath renewed on
us an obligation unto this duty by particular institutions,
both under the Old Testament and the New. The truth is,
the efficacy of the law of creation, as unto moral duties,
being exceedingly impaired by the entrance of sin ; and the
exercise of original, native love towards mankind being im-
peded and obstructed by that confusion and disorder, where-
into the whole state of mankind was cast by sin, every one
thereby being made the enemy of another, as the apostle
declares. Tit. iii. 3. not being cured by that coalescency into
evil societies which respects only political and temporal ends,
the discharge of this duty was utterly lost, at least beyond
that which was merely parental. Wherefore God in the in-
stitution of his church, both under the Old Testament and
the New, did mould men into such peculiar societies and
relations, as wherein way might be made meet again for the
exercise thereof. He hath so disposed of us, that every one
may know every one whom he is obliged to reprove, and
every one may know every one whom he is obliged to hear.
And as he hath hereby cured that confusion we were cast
into, which was obstructive of the exercise of this duty; so
by the renovation of positive commands, attended with in-
structions, directions, promises, and threatenings, enforcing
the gii'ingand receiving of reproofs with respect unto moral
TO BEAR REPROOFS. 41
and spiritual ends, he hath relieved us against that obscurity
of natural light, which we before laboured under. Should
I go to express the commands, directions, exhortations,
promises, and threatenings, which are given in the Scripture
to this purpose, it would be a work as endless, as I suppose
it needless, to all that are conversant in the holy writings.
It may suffice unto our present purpose, that there being an
express institution of God for the giving and taking of re-
proofs, and that an effect of infinite goodness, benignity,
and love towards us ; not thankfully to receive reproofs,
when it is our lot to deserve them, and to have them, is to
despise the authority of God over us, and his gracious care
for us. When therefore it befalleth any to be justly and or-
derly reproved, let him call to mind the authority and love
of God therein ; which will quickly give him that sense of
their worth and excellency, as will make him thankful for
them ; which is the first step unto their due improvement.
3. A due consideration of the use, benefit, and advan-
tage of them, will give them a ready admission into our
minds and affections. Who knows how many souls, that are
now at rest with God, have been prevented by reproofs, as
the outward means, from going down into the pit ? Unto
how many have they been an occasion of conversion and
sincere turning unto God ? How many have been recovered
by them from a state of backsliding, and awakened from a
secure sleep in sin ? How many great and bloody sins hath
the perpetration of been obviated by them ? How many
snares of temptations have they been the means to break
and cancel ? What revivings have they been to grace, what
disappointments unto the snares of Satan, who can declare?
The advantages which the souls of men do, or might receive
every day by them, is more to be valued than all earthly
treasures whatever. And shall any of us, when it comes to
be our concern, through a predominancy of pride, passion,
and prejudice; or through cursed sloth and security, the
usual means of the defeatment of these advantages; manifest
ourselves to have no interest in, or valuation of, these things,
by an unreadiness or unwillingness to receive reproofs, when
tendered unto us in the way, and according to the mind of
God?
42 HOM^ WE MAY LEARN
III. But now suppose we are willing to receive them, it
will be inquired in the last place, what considerations may
further us in their due improvement, and what directions
may be given thereunto.
An answer to this enquiry shall shut up this discourse.
And I shall say hereunto,
1. If there be not open evidence unto the contrary, it is
our duty to judge that every reproof is given us in a way of
duty. This will take off offence with respect unto the re-
prover, which unjustly taken is an assured entrance into a
way of losing all benefit and advantage by the reproof. The
reason why any man doth regularly reprove another, is be-
cause God requireth him so to do, and by his command hath
made it his duty towards him that is reproved. And do we
judge it reasonable, that one should neglect his duty towards
God and us, and in some degree or other make himself guilty
of our sins, for no other cause, but lest we should be dis-
pleased, that we are not suffered to sin securely, and it may
be to perish eternally? And if we are convinced that it is
the duty of another to reprove us, we cannot but be con-
vinced that it is our duty to hearken and attend thereunto.
And this will fix the mind unto a due consideration of the
present duty that lies before us, and what is our just con-
cernment in the reproof. Besides, if it be done in a way of
duty, it is done in love : for all orderly rebukes are effects of
love. And if we are convinced of any one, that he doth re-
prove in a way of duty, we must be satisfied that what he
doth proceedeth from love, without by-ends or dissimula-
tion. For what doth not so, be it what it will, belongs not
to rebuking in a way of duty. And this will remove all ob-
structing prejudices in all who have the least gracious in-
genuity. Ahab despised the warning of Micaiah, because
he thought they mutually hated one another ; he knew how
it was with himself, and falsely so judged of the prophet, by
his necessary sharpness towards him. But where there are
such surmises, all advantages of reproofs will be assuredly
lost. Where therefore our minds are satisfied that any re-
proof is an effect of love, and given in a way of duty, ' dimi-
dium facti,' we are half way in the discharge of the duty di-
rected unto.
TO BEAK UEPUOOFS. 43
2. Take heed of cherishing habitually such disorders,
vices, and distempers of mind, as are contrary unto this
duty, and will frustrate the design of it. Such are,
(1.) Hastiness of spirit. Some men's minds do with
such fury apply themselves unto their first apprehension of
things, that they cast the whole soul into disorder, and
render it incapable of farther rational considerations. There
may be, it is possible, some failures and mistakes in useful
and necessary reproofs, in matter, manner, circumstance,^
some way, or other. This immediately is seized on by men
of hasty spirits (a vice and folly sufficiently condemned in
Scripture) turned unto a provocation, made a matter of
strife and dispute, until the whole advantage of the reproof
is utterly lost and vanisheth. A quiet, gentle, considerative,
sedate frame of spirit is required unto this duty.
(2.) Pride, and haughtiness of mind, self-conceit, elation
of spirit, which will be inseparably accompanied with the
contempt of others, and a scorn that any should think them-
selves either so much wiser, or so much better than our-
selves, as to reprove us in any kind, are a fenced wall against
any benefit, or advantage by reproofs ; yea, things that will
turn judgment into hemlock, and the most sovereign antidote
into poison. No wild beast in a toil doth more rave, and
tear, and rend, than a proud man when he is reproved. And
therefore he who manifests himself so to be, hath secured
himself from being any more troubled by serious reproofs
from any wise man whatever. See Prov. ix. 7. 8,
(3.) Prejudices, which are so variously occasioned, as it
were endless to recount. If now we make it not our con-
stant business to purge our minds from these depraved
aftections, they will never fail effectually to exert themselves
on all occasions to the utter defeatment of all use in, or
benefit by, the most necessary and regular reproofs.
3. Reckon assuredly, that a fault, a miscarriage, which
any one is duly reproved for, if the reproof be not received
and improved as it ought, is not only aggravated, but accumu-
lated with a new crime, and marked with a dangerous token
of an incurable evil: see Prov. xxix. 1. Let men do what
they can, bear themselves high in their expressions, grow
angry, passionate, excuse, or palliate ; unless they are seared
and profligately obstinate, tlieiT ov^n consciences will take
44 HOW WE MAY LEARN
part with a just and regular reproof. If hereupon they come
not up to amendment, their guilt is increased by the occa-
sional excitation of the light of conscience to give it an
especial charge. And there is an additional sin in the con-
tempt of the reproof itself. But that which principally
should make men careful, and even tremble in this case is,
that they are put on a trial, whether ever they will forsake
the evil of their ways and doings, or no. For he who is or-
derly reproved for any fault, and neglects, or despiseth the
rebuke, can have no assurance that he shall ever be deli-
vered from the evil rebuked; but hath just cause to fear,
that he is entering into a course of hardness and impeni-
tency.
4. It is useful unto the same end, immediately to com-
pare the reproof with the word of truth. This is the mea-
sure, standard, and directory of all duties, whereunto in all
dubious cases we should immediately retreat for advice and
counsel. And whereas there are two things considerable in
a reproof; first, the matter of it, that it be true, and a just
cause, or reason of a rebuke ; and, secondly, the right which
the reprover hath unto this duty, with the rule which he
walked by therein ; if both these for the substance of them
prove to be justified by the Scripture, then have we in such
a case no more to do with the reprover, nor any of his cir-
cumstances, but immediately and directly with God himself:
for where he gives express warranty and direction for a duty
in his word, his own authority is as directly exerted thereby,
as if he spoke unto us from heaven. Hereby will the mind
be prevented from many wanderings, and vain reliefs, which
foolish imagination will suggest, and be bound up unto its
present duty. Let our unwillingness to be reproved be what
it will, as also our prejudices against our reprover ; if we are
not at least free to bring the consideration and examination
of the one and the other unto the word of truth, it is because
our deeds are evil, and therefore we love darkness more than
light. No milder, nor more gentle censure can be passed on
any, who is not free to bring any reproof, that may be given
him, unto an impartial trial by the word, whether it be ac-
cording to the mind of God, or no. If this be done, and con-
viction of its truth and necessity do then appear; then let
the soul know it hath to do with God himself, and wisely
TO BEAR REPROOFS. 45
consider what answer he w^ill return, what account he will
give unto him. Wherefore,
5. The best way to keep our souls in a readiness rightly
to receive, and duly to improve such reproofs, as may re-
gularly be given us by any, is to keep and preserve our
souls and spirits in a constant awe and reverence of the
reproofs of God, which are recorded in his word. The neg-
lect, or contempt of these reproofs, is that which the gene-
rality of mankind do split themselves upon, and perish eter-
nally. This is so fully and graphically expressed, Prov. i.
that nothing; can be added thereunto. And the g-reat means
whereby much hardness comes upon others, through the de-
ceitfulness of sin, is want of keeping up a due sense or re-
verence of divine reproofs and threatenings on their souls.
When this is done, when our hearts are kept up unto an
awful regard of them, exercised with a continual meditation
on them, made tender, careful, watchful by them, any just
reproof from any, that falls in compliance with them, will be
conscientiously observed, and carefully improved.
6. We shall fail in this duty unless we are always accom-
panied with a deep sense of our frailty, weakness, readiness
to halt, or miscarry, and thereon a necessity of all the ordi-
nances and visitations of God, which are designed to pre-
serve our souls. Unless we have due apprehensions of our
own state and condition here, we shall never kindly receive
warnings beforehand to avoid approaching dangers; nor
duly improve rebukes for being overtaken with them. It is
the humble soul that feareth always, and that from a sense of
its own weakness, yea, the treacheries and deceitfulness of its
heart, with the power of those temptations, whereunto it is
continually exposed, that is ever like to make work of the
duty here directed unto.
SERMON XVI*
THE
CHAMBER OF IMAGERY
CHURCH OF ROME LAID OPEN
AN ANTIDOTE AGAINST POPERY
If so he ye have lasted that the Lord is r/racious. — 1 Pot. ii. 3.
When false worship had prevailed in the church of old, unto
its ruin, God shewed and represented it unto his prophet,
under the name and appearance of* a chamber of imagery ;'
Ezek. viii. 11, 12. For therein were pourtrayed all the abo-
minations wherewith the worship of God was defiled, and
religion corrupted. Things relating unto divine truth and
worship, have had again the same event in the world, espe-
cially in the church of Rome. And my present design is to
take a view of the chambers oftheir imagery, and to shew what
was the occasion, and what were the means of their erection;
and in them we shall see all the abomination wherewith the
divine worship of the gospel hath been corrupted, and
Christian religion ruined. Unto this end it will be neces-
sary to lay down some such principles of sacred truths, as
will demonstrate and evince the grounds and causes of that
transformation of the substance and power of religion into
a lifeless image, which shall be proved to have fallen out
amongst them. And because I intend their benefit princi-
pally who resolve all their persuasion in religion into the
word of God, I shall deduce these principles from that pas-
sage of it in 1 Pet. ii. 1 — 3,
• Tliis sermon was preached at the Morning Exercise at Cripplegate, 1682. In
answer to this question, How is tlie practical love of truth the best preservative
against Popery ?
THE CHAMBER OV IMAGERY. 47
Ver. 1. contains an exhortation unto, or an injunction of,
universal holiness, by the laying aside, or casting- out what-
ever is contrary thereunto ; ' Wherefore lay aside all malice,
and all guile, and hypocrisy, and envy, and all evil speaking;'
the rule whereof extends unto all otiier vicious habits of mind
whatever.
And in ver. 2. there is a profession of the means whereby
this end may be attained, namely, how any one may be so
strengthened in grace, as to cast out all such sinful inclinations
and practices as are contrary unto the holiness required of
us, which is the divine word ; compared therefore unto food,
which is the means of preserving natural life, and of in-
creasing its strength ; ' As new born babes desire the sin-
cere milk of the word, that ye may grow thereby.'
Hereon the apostle proceeds in ver. 3. to declare the con-
dition whereon our profiting, growing, and thriving by the
word doth depend ; and this is an experience of its power,
as it is the instrument of God, w hereby he conveys his grace
unto us ; 'If so be that ye have tasted that the Lord is gra-
cious.' See 1 Thess. i. o. Therein lies the first and chief
principle of our ensuing demonstration, and it is this :
Principle I. All the benefit and advantage which any men
do or may receive by the word, or the truths of the gospel,
depend on an experience of its power and efficacy, in com-
municating; the grace of God unto their souls.
This principle is evident in itself, and not to be ques-
tioned by any, but such as never had the least real sense of
religion on their own minds. Besides, it is evidently con-
tained in the testimony of the apostle before laid down.
Hereunto three other principles of equal evidence with
itself are supposed and virtually contained in it.
Principle II. There is a power and efficacy in the word,
and the preaching of it; Rom. i. 16. * I am not ashamed of
the gospel of Christ, for it is the power of God unto sal-
vation.'
It hath a divine power ; the power of God accompanying
it, and put forth in it, unto its proper ends ; ' For the word
of God is quick and powerful;' Heb. iv. 12.
Principle III. The power that is in the word of God, con-
sists in its efficacy to communicate the grace of God unto
the souls of men.
48 THE CHAMBER OF IMAGERY.
In and by it they ' taste that the Lord is gracious ;' that
is, its efficacy unto its proper ends. These are salvation,
with all things requisite thereunto ; such as the illumination
of our minds, and the renovation of our natures, the justifi-
cation of our persons, the life of God in holy worship and
obedience, all leading unto our eternal enjoyment of him.
These are the ends vvhereunto the gospel is designed in the
wisdom of God, whereunto its efficacy is confined.
Principle IV. There is an experience to be obtained of
the power and efficacy of the word.
In that place of the apostle it is expressed by •' tasting.'
But there is something antecedent unto their tasting, spe-
cially so called, and something consequent unto it, both in-
separable from it, and therefore belonging unto the expe-
rience whereof we speak. Wherefore,
1. The first thing required hereunto is light; that is, a
spiritual supernatural light, enabling us to discern the wis-
dom, will, and mind of God in the word, in a spiritual man-
ner, without which we can have no experience of its power.
Hence ' the gospel is hid unto them that perish,' though it
be outwardly declared unto them; 2 Cor. iii. 4. This is the
only means which lets into the mind and conscience a sense
of this efficacy. This, in the increases of it, the apostle
prays for on the behalf of believers, that they may have this
experience, Eph. i. 16 — 19. iii. 16 — 19. and declares the na-
ture of it, 2 Cor. iv. 6.
2. The taste intended follows hereon ; wherein consists
the life and substance of the experience pleaded for. And this
taste is a spiritual sense of the goodness, power, and efficacy
of the word, and the things contained in it, in the convey-
ance of the grace of God unto our souls, in the instances
mentioned, and others of a like nature; for in a taste, there
is a sweetness unto the palate, and a satisfaction unto the
appetite. By the one, in this taste our minds are refreshed;
and by the other our souls are nourished ; of both believers
have an experience. And this is let into the mind by spi-
ritual light, without which nothing of it is attainable. * God,
who commanded liffht to shine out of darkness, shine into
your hearts, to give the light of the knowledge of his glory
in the face of Jesus Ciirist;' 2 Cor. iv. 6.
3. To complete the experience intended, there follows
THE CHAMBER OF IMAGERY. 4^
hereon a conformity in the whole soul and conversation unto
the truth of the word, or the mind of God in it, wrought in
us by its power and efficacy. So the apostle expresses it,
Ephes. iv. 21 — 24. ' If so be that ye have heard him, and
have been taught by him as the truth is in Jesus : that ye
put off concerning the former conversation, the old man,
which is corrupt according to the deceitful lusts ; and be re-
newed in the spirit of your mind; and that ye put on the
new man, which after God is created in righteousness and
true holiness.'
Hereupon follows our last principle, which is the imme-
diate foundation of the ensuing discourse, or that which is
to be confirmed ; and it is this :
Principle V. The loss of an experience of the power of
religion hath been the cause of the loss of the truth of
religion ; or it hath been the cause of rejecting its substance,
and setting up a shadow or image in the room of it.
This transformation of all things in religion, began and
proceeded on these grounds. Those who had the conduct
of it, were always possessed of the general notions of truth,
which they could not forego without a total renunciation of
the gospel itself. But having lost all experience of this
power in themselves, they wrested them unto things quite of
another nature, destructive to the truth, as well as devoid of
its power; hereon it came to pass that there was a dead
image made and set up of religion in all the parts of it, called
by the name of that which was true and living, but utterly
lost. All experience, I say, of the power and efficacy of the
mystery of the gospel, and the truth of it, in communicating
the grace of God unto the souls of men being lost, retaining
the general notion of it, they contrived and framed an out-
ward image or representation of them, suited unto their igno-
rance and superstition. Thus was the truth of religion once
almost totally lost in the world, as we shall see ; neither will
it ever be lost any other way, or by any other means. When
churches or nations are possessed of the truth and the pro-
fession of it, it is not laws, nor fines, nor imprisonments,
nor gibbets, nor fires, that shall ever dispossess them, or de-
prive them of it. Whilst an experience of the power of reli-
gion continued in the primitive times, all the bloody rao-e
and cruelty of the world, all the craft of Satan, and the sub-
VOL. XVI. E
50 THE CHAMBf.K OF IMAGEllV.
tlety of seducers, who abounded, did utterly fail in attempt-
ing to deprive Christians of the truth, and the profession of
it. But when this began to decay, and be lost amongst
them, they were quickly deceived, and drawn ofl" from the
simplicity of the gospel. Upon the reformation of religion
in these parts of the world, when the truth was received in
the love and power of it, and multitudes had experience of
the spiritual benefit and advantage which they received
thereby, in liberty, holiness, and peace ; all the prisons, tor-
tures, swords, and fires, that were applied unto its extirpa-
tion, did nothing but diffuse the profession of it, and root it
more firmly in the minds of men. It cannot be lost but by
another way, and other means. The Jesuits and their asso-
ciates, have been for a hundred years, contriving methods
and arts for the dispossessing nations and churches of the
truth which they have received, and the introducing the
Romish superstition. They have written books about it,
and practised according to their principles in every kingdom
and state of Europe, who own the Protestant religion. But
the folly of most of their pretended arts and devices unto
this end, hath been ridiculous and unsuccessful ; and what
they have added hereunto of force, hath been divinely de-
feated. There is but one way, one effectual engine to
deprive any people of the profession of the truth which they
have once received ; and that is, by leading them into such
profaneness and ignorance, as whereby they may lose all ex-
perience of its power and eflficacy in communicating the
grace of God unto their souls, and therein of all sense of the
advantage which they might have had by it. When this is
done, men will as easy lay aside the profession of religion,
as burdensome clothes in summer.
There is much talk of a plot and conspiracy to destroy
the Protestant religion, and introduce popery again amongst
us ; they may do well to take care thereof, who are concerned
in public affairs : but as unto the event, there is but one con-
spiracy that is greatly to be feared in this matter, and that is
between Satan and the lusts of men ; if they can prevail to
deprive the generality of men of an experience in their own
minds of the yiower and efficacy of the truth, with the spiri-
tual advantage which they may have thereby, they will give
them up to be an easy prey unto the other designers. And
THE CHAMBER Ot IMAGERY. 51
there are two engines that are applied unto this purpose ;
the one is ignorance, the other is profaneness, or sensuality
of Hfe. Whenever either of these prevails, the experience
intended must necessarily be lost and excluded : and the
means of their prevailing, are want of due instruction by
those who are the leaders of the people, and the encourage-
ment of sensuality, by impunity and great examples. This
is the only formidable conspiracy against the profession of
the truth in this nation, without whose aid, all power and
force will be frustrate in the issue. And as there is a great
appearance in divine permission of such a state of things at
present amongst us, so if they be managed by counsel also,
and that those ways of ignorance and sensuality, are coun-
tenanced and promoted for this very end, that the power of
truth being lost, the profession of it may be given up on
easy terms, there is nothing but sovereign grace that can
prevent the design. For the principle which we have laid
down, is uncontrollable in reason and experience ; namely,
that the loss of an experience of the power of religion, will
issue one way or other, in the loss of the truth of religion,
and the profession of it. Whence is it that so many corrupt
opinions have made such an inroad on the Protestant reli-
gion, and the profession of it ? Is it not from hence, that
many have lost an experience of the power and efficacy of
the truth, and so have parted with it ? Whence is it that
profaneness and sensuality of life, with all manner of corrupt
lusts of the flesh, have grown up, unto the shame of profes-
sion? Is it not from the cause, as the apostle expressly de-
clares it comes by ? 2 Tim. iv. 2 — 5. One way or other the
loss of experience of the power of truth, will end in the loss
of the profession of it.
But I proceed unto the instance which I do design in
the church of Rome. For the religion of it at this day is
nothing but a dead image of the gospel, erected in the loss
of an experience of its spiritual power, overthrowing its use,
with all its ends, being suited to the taste of men, carnal,
ignorant, and superstitious. This I shall make evident by
all sorts of instances in things relating to the person and
offices of Christ ; the state, order, and worship of the church ;
with the graces and duties of obedience required in the gos-
pel. And in all, my principal design is to demonstrate what
E 2
52 THE CHAMBER OF IMAGERY-
is the only way and means of securing our own souls, an^'
church or nation, from being ensnared with, or prevailed
against by popery.
1. It is a general notion of truth, that the Lord Christ
in his person and grace, is to be proposed and represented
unto men as the principal object of their faith and love.
He himself in his divine person, is absolutely invisible
unto us, and as unto his human nature absent from us.
For the heavens must receive hiui until the time of the
restitution of all things. There must therefore an image or
representation of him be made unto our minds, or he cannot
be the proper object of our faith, trust, love, and delight.
This is done in the gospel, and the preaching of it; for
therein he is * evidently set forth before our eyes, as crucified
amongst us ;' Gal. iii. 1. So also are all the other concerns
of his person and offices therein, clearly proposed unto us;
yea, this is the principal end of the gospel, namely, to make
a due representation of the person, offices, grace, and glory
of Christ, unto the souls of men, that they may believe in
him, and * believing, have eternal life ;' John xx. 31. Upon
this representation made of Christ and his glory in the
gospel, and the preaching of it, believers have an experience
of the power and efficacy of the divine truth contained
therein, in the way before mentioned, as the apostle de-
clares, 2 Cor. iii. 18. ' For we all, with open face beholding
as in a glass the glory of the Lord, are changed into the
same image from glory to glory, even as by the Spirit of the
Lord.' Having a spiritual light to discern and behold the
glory of Christ, as represented in the glass of the gospel,
they have experience of its transforming power and efficacy,
changing them into the likeness of the image represented
unto them, that is, of Christ himself; which is the saving
effect of gospel power. But this spiritual liyht was lost
among men, through the efficacy of their darkness and un-
belief; they were not able to discover the glory of Christ,
as revealed and proposed in the gospel, so as to make him
the present object of their faith and love. And this light
being lost, they could have no experience of the power of
divine truth concerning him, changing them into his image.
They could make no affecting discovery of him in the Scrip-
ture. All things therein were dark and confused, or at least
THE CHAMBER OF IMAGERY. 53
seemed an inaccessible mystery, which they could not re-
duce to practice. Hence those who had got the public
conduct of religion, drove the people from reading the
Scripture, as that which was of no use, but rather dangerous
unto them. What shall these men then betake themselves
unto? Shall they reject the notion in general, that there
ought to be such a representation made of Christ unto the
minds of men, as to inflame their devotion, to excite their
faith, and stir up their affection to him ? This cannot be
done without an open renunciation of him, and of the gospel
as a fable. Wherefore they will find out another way for it,
another means, unto the same end. And this is, by making-
images of him of wood and stone, or gold and silver, or
painting on them. Hereby they supposed he would be
made present unto his worshippers. That he would be so
represented unto them, as that they should be immediately
stirred up unto the embraces of faith and love. And herein
they found sensible effects unto their great satisfaction : for
their minds being dark, carnal, and prone to superstition,
as are the minds of all men by nature, they could see nothing
in the spiritual representation of him in the gospel, that had
any power on them, or did in any measure affect them.
In these images, by the means of sight and imagination,
they found that which did really work upon their affec-
tions, and as they thought, did excite them unto the love of
Christ.
And this was the true original of all the imagery in the
church of Rome, as something of the same nature in general
was of all the image worship in the world. So the Israelites
in the wilderness when they made the golden calf, did it to
have a representation of a deity near unto them, in such a
visible manner, as that their souls might be affected with it ;
so they expressed themselves, Exod. xxxii. 1. Wherefore
in this state, under a loss of spiritual light and experience,
men of superstitious minds, found themselves entangled.
They knew it necessary that there should be such a repre-
sentation made of Christ, as might render him a present
object of faith and love, wherewith they might be imme-
diately affected. How this was done in the gospel, they
could not understand, nor obtain any experience of the
power and efficacy of it unto this end. Yet the principlo
54 THE CHAMBER OF IMAGERY.
itself must be retained, as that without which there could be
no religion ; wherefore to extricate themselves out of this
difficulty, they brake through all God's commands to the
contrary, and betook themselves to the making images of
Christ, and their adoration. And from small beginnings,
according as darkness and superstition increased in the
minds of men, there was a progress in this practice, until
these images took the whole work of representing Christ and
his glory, out of the hands, as it were, of the gospel, and ap-
propriated it unto themselves. For I do not speak of them
now so much as they are images of Christ, or objects of
adoration ; as of their being dead images of the gospel ; that
is, somewhat set up in the room of the gospel, and for the
ends of it, as means of teaching and instruction. They shall
do the work which the gospel was designed of God to do :
for as unto this end of the representation of Christ, as the
present object of the faith and love of man, with an efficacy
to work upon their affections, there is in the church of Rome
a thousand times more ascribed unto them, than unto the
gospel itself. The whole matter is stated by the apostle,
Rom. X. 6 — 8. 'The righteousness which is of faith, speak-
eth on this wise. Say not in thine heart. Who shall ascend
unto heaven? (that is, to bring Christ down from above:) or
who shall descend into the deep ? (that is, to bring Christ up
again from the dead.) But what saith it? The word is nigh
thee, in thy mouth, and in thy heart : that is, the word of
faith, which we preach.' The inquiry is. How we may be
made partakers of Christ, and righteousness by him ; or how
we may have an interest in him, or have him present with us.
This, saith the apostle, is done by the word of the gospel
which is preached, which is nigh unto us in our mouths, and
in our hearts ; no, say these men, we cannot understand how
it should be so 5 we do not find that it is so, that Christ is
made nigh unto us, present with us by this word. Where-
fore we will ascend into heaven to bring down Christ from
above ; for we will make images of him in his alorious state
in heaven, and thereby he will be present with us, or nigh
unto us. And we will descend into the deep, to bring up
Christ again from the dead ; and we will do it, by making
first crucifixes, and then images of his glorious resurrection,
bringing him again unto us from the dead. This shall be
THE CHAMBER OF IMAGERY, 55
in the place and room of that word of the gospel which you
pretend to be alone useful and effectual unto these ends.
This therefore is evident, that the introduction of this
abomination in principle and practice, destructive unto the
souls of men, took its rise from the loss of an experience of
the representation of Christ in the gospel, and the trans-
forming power in the minds of men, which it is accompanied
with, in them that believe. * Make us gods,' say the Is-
raelites, ' to go before us ; for as for this man Moses' (who
represented God unto us) ' we know not what is become of
him.' What would you have men do? would you have them
live without all sense of the presence of Christ with them, or
being nigh unto them ? Shall they have no representation of
him ? No, no, make us gods that may go before us ; let us
have images unto this end ; for how else may it be done, we
cannot understand. And this is the reason of their obstinacy
in this practice against all means of conviction : yea, they
live hereon in a perpetual contradiction unto themselves :
their temples are full of graven images like the house of
Micah, houses of God ; and yet in them are the Scriptures
(though in a tongue unknown to the people) wherein that
practice is utterly condemned, that a man would think them
distracted to hear what their book says, and to see what they
do in the same place. But nothing will reach unto their
conviction until the veil of blindness and ignorance be taken
from their minds j until they have spiritual light enabling
them to discern the glory of Christ as represented in the
gospel, and to let in an experience of the transforming power
and efficacy of that revelation in their own souls, they will
never part with that means for the same end, which they are
sensible of, to be useful unto it ; and which is suited unto
their inclination. Whatever be the issue, though it cost
them their souls, they will not part with what they find, as
they suppose, so useful unto their great end of making Christ
nigh unto them ; for that, wherein they can see nothing of
it, and of whose power they can have no experience.
But the principal design of this discourse, is to warn
others of these abominations, and to direct unto their avoid-
ance : for if they should be outwardly pressed unto the prac'
tice of this idolatry, whatever is of carnal affection, of blind
devotion, or superstition in them, will quickly be won over
5G the chamber of imagery.
unto a conspiracy against their convictions. Nothing will
then secure them but an experience of the efficacy of that
representation which is made of Christ in the gospel. It is
therefore the wisdom and duty of all those who desire a sta-
bility in the profession of the truth, continually to endeavour
after this experience, and an increase in it. He who lives in
the exercise of faith and love in the Lord Jesus Christ, as
revealed in the gospel, as evidently crucified, and evidently
exalted therein, and finds the fruit of his so doing in his own
soul, will be preserved in the time of trial. Without this,
men will at last begin to think that it is better to have a false
Christ than none at all ; they will suppose that something is
to be found in images, when they can find nothing in the
gospel.
2. It is a prevalent notion of truth, that the worship of
God ought to be beautiful and glorious.
The very light of nature seems to direct unto conceptions
hereof. What is not so, may be justly rejected, as unbe-
coming the divine majesty ; and therefore the more holy and
heavenly any religion pretends to be, the more glorious is
the worship prescribed in it, or ought so to be : yea, the true
worship of God is the height and excellency of all glory in
this world ; it is inferior unto nothing, but that which is in
heaven, which it is the beginning of, the way unto, and the
best preparation for. Accordingly even that worship is de-
clared to be glorious, and that in an eminent manner, above
all the outward worship of the Old Testament in the taber-
nacle and temple, whose glory was great ; and as unto exter-
nal pomp, inimitable. To this purpose the apostle disputes
at large, 2 Cor. iii. 6 — 10. This therefore is agreed, that
there ought to be beauty and glory in divine worship, and
that they are most eminently in that which is directed and
required in the gospel. But withal the apostle declares in
the same place, that this glory is spiritual, and not carnal;
so did our Lord Jesus Christ foretel that it should be ; and
that unto that end all distinction of places, with all outward
advantages and ornaments belonging unto them, should be
taken away; John iv. 20 — 24.
It belongs therefore unto our present design to give a
brief account of its glory, and wherein it excels all other
ways of divine worship that ever were in the world ; even that
THE CHAMBER OF IMAGERY. 57
under the Old Testament, which was of divine institution,
wherein all things were ordered for beauty and glory. And
it may be given in the instances that ensue.
(1.) The express object of it is God, not as absolutely
considered, but as existing in three persons, of Father, Son,
and Holy Spirit. This is the principal glory of Christian
religion and its worship. Under the Old Testament the con-
ceptions of the church about the existence of the divine na-
ture in distinct persons, were very dark and obscure; for the
full revelation of it was not to be made, but in the distinct
actings of each person in the works of redemption and sal-
vation of the church; that is, in the incarnation of the Son,
and mission of the Spirit, after he was glorified ; John vii. 39.
And in all the ways of natural worship, there was never the
least shadow of any respect hereunto. But this is the
foundation of all the glory of evangelical worship. The ob-
ject of it in the faith of the worshipper, is the holy Trinity,
and it consists in an ascription of divine glory unto each
person in the same individual nature by the same act of the
mind ; where this is not, there is no glory in religious
worship.
(2.) Its glory consists in that constant respect which it
hath unto each divine person, as unto their peculiar work
and actings for the salvation of the church ; so it is de-
scribed, Eph. ii. 18. 'Through him,' that is, the Son as me-
diator, ' we have our access by one Spirit unto the Father.'
This is the immediate glory of evangelical worship, compre-
hensive of all the graces and privileges of the gospel. And
to suppose that the glory of it doth consist in any thing but
the light, graces, and privileges, which it doth itself exhibit,
is a vain imagination: it will not borrow glory from the in-
vention of men. We shall therefore a little consider it as it
is here represented by the apostle.
[1.] The ultimate object of it, under this consideration,
is God as the Father : ' We have an access therein unto the
Father.' And this consideration in our worship of God as a
Father, relating unto the whole dispensatian of his love and
grace, by Jesus Christ, as he is his God and our God, his
Father and our Father, is peculiar unto gospel-worship, and
contains a signal part of its glory. We do not only worship
God as a Father, so the very heathens had a notion that he
58 THE CHAMBER OF IMAGERY.
was the Father of all things ; but we worship him, who is
the Father, and as he is so, both in relation to the eternal
generation of the Son, and the communication of grace by
him unto us, as our Father ; ' So no man hath seen God at
any time ; the only begotten Son, who is in the bosom of
the Father, he hath declared him ;' John i. 18. This access
in our worship unto the person of the Father, as in heaven,
the holy place above, as on a throne of grace, is the glory of
the gospel. See Matt. vi. 9. Heb. iv. 16. x. 19—21.
[2.] The Son is here considered as a mediator ; through
him we have this access unto the Father. This is the glory
that was hidden from former ages, but brought to light, and
displayed by the gospel. So speaks our blessed Saviour
himself unto his disciples ; ' Whatsoever ye shall ask the
Father in my name, he will give it you : hitherto ye have
asked nothing in my name ; ask, and ye shall receive ;' John
xvi. 23, 24. To ask God expressly in the name of the Son,
as mediator, belongs unto the glory of the gospel-worship.
The especial instances of this glory are more than can be
numerated. The chief of them may be reduced to these
three heads :
1st. It is he who makes both the persons of the wor-
shippers, and their duties accepted of God. See Heb. ii. 17,
18. iv. 16. X. 19.
2dly. He is the administrator of all the worship of the
church in the holy place above, as its great high-priest over
the house of God ; Heb. viii. 2. Rev. viii. 3.
3dly. His presence with and among gospel-worshippers
in their worship, gives it glory. This he declares and pro-
mises. Matt, xviii, 19, 20. ' If two of you shall agree on
earth as touching any thing that they shall ask, it shall be
done for them of my Father which is in heaven ; for where
two or three are gathered together in my name, there am I
in the midst of them.' All success of the prayers of the
church dependeth on, and ariseth from, the presence of
Christ amongst them: he is so present for their assistance,
and for their consolation. This presence of a living Christ,
and not a dead crucifix, gives glory to divine worship. He
who sees not the glory of this worship, from its relation unto
Christ, is a stranger unto the gospel, with all the light,
graces, and privileges of it.
THE CHAMBER OF IMAGERY. 59
[3.] It is in one spirit that we have access unto God in
his worship ; and in his administration doth the apostle
place the glory of it, in opposition unto all the glory of the
Old Testament, as doth our Lord Jesus Christ also in the
place before referred unto ; for,
1st. The whole ability for the observance and perform-
ance of it, according to the mind of God, is from him alone.
His communication of grace and gifts unto the church, is
that alone which makes it to give glory to God in his divine
service. If this should cease, all acceptable worship would
cease in the world. To think to observe the worship of the
gospel, without the aid and assistance of the Spirit of the
gospel, is a lewd imagination. But where he is, there is
liberty and glory ; 2 Cor. iii. 17, 18.
2dly. By him the sanctified minds of believers are made
temples of God, and so the principal seal of evangelical
worship ; 1 Cor. iii. 16. vi. 19. This temple being of God's
own framing, and of his own adorning by his Spirit, is a much
more glorious fabric than any that the hands of men can
erect.
3dly. By him is the church led into internal communion
and converse with God in Christ, in light, love, and delight,
with holy boldness ; the glory whereof is expressed by the
apostle, Heb. x. 19. 21, 22.
In these things, I say, doth the true glory of evangelical
worship consist ; and if it doth not, it hath no glory in com-
parison of that which did excel in the old legal worship.
For the wit of man was never yet able to set it off with half
the outward beauty and glory that was in the worship of the
temple. But herein it is that it not only leaves no glory
thereunto in comparison, but doth unspeakably excel what-
ever the wit and wealth of men can extend unto.
But there is a spiritual light required that we may dis-
cern the glory of this worship, and have thereby an expe-
rience of its power and efficacy in reference unto the ends of
its appointment. This the church of believers hath. They
see it, as it is a blessed means of giving glory unto God, and
of receiving gracious communications from him, which are
the ends of all the divine institutions of worship ; and they
have therein such an experience of its efficacy, as gives rest,
and peace, and satisfaction, unto their souls. For they find.
60 THE CHAMBER OF IMAGERV.
that as their worship directs them unto a blessed view by
faith, of God in his ineffable existence, with the alorious
actings of each person in the dispensation of grace, which
fills their hearts with joy unspeakable ; so also that all
graces are exercised, increased, and strengthened in the ob-
servance of it, with love and delight.
But all light into, all perceptions of this glory, all expe-
rience of its power, was amongst the most lost in the world.
I intend in all these instances, the time of the papal apo-
stacy. Those who had the conduct of religion could discern
no glory in these things, nor obtain any experience of their
power: be the worship what it will, they can see no glory
in it, nor did it give any satisfaction to their minds ; for
having no light to discern its glory, they could have no ex-
perience of its power and efficacy. What then shall they
do ? The notion must be retained, that divine worship is to
be beautiful and glorious. But in the spiritual worship of
the gospel, they could see nothing thereof; wherefore they
thought necessary to make a glory for it, or to dismiss it out
of the world, and set up such an image of it, as might ap-
pear beautiful unto their fleshly minds, and give them satis-
faction. To this end they set their inventions on work, to
find out ceremonies, vestments, gestures, ornaments, music,
altars, images, paintings, with prescriptions of great bodily
veneration. This pageantry they call the beauty, the order,
the glory, of divine worship. This is that which they see
and feel, and which, as they judge, doth dispose their minds
unto devotion; without it they know not how to pay any
reverence unto God himself; and when it is wanting, what-
ever be the life, the power, the spirituality of the worship in
the worshippers, whatever be its efficacy unto all the proper
ends of it, however it be ordered according unto the pre-
scription of the word, it is unto them empty, indecent, they
can neither see beauty nor glory in it. This light and expe-
rience being lost, the introduction of beggarly elements and
carnal ceremonies in the worsliip of the church, with at-
tempts to render it decorous and beautiful, by superstitious
rites and observances, wherewith it hath been defiled and
corrupted, as it was and is in the church of Rome, was no-
thing but the setting up a deformed image in the room of
it : and this they are pleased withal. The beauty and glory
THE CHAMBER OF IMAGERY.
6!
which carving, and painting, and embroidered vestures, and
musical incantations, and postures of veneration, do give
unto divine service, they can see and feel, and in their own
imagination are sensibly excited unto devotion by them.
But hereby, instead of representing the true glory of the
worship of the gospel, wherein it excels that under the Old
Testament, they have rendered it altogether inglorious in
comparison of it ; for all the ceremonies and ornaments
which they have invented for that end, come unspeakably
short for beauty, order, and glory, of what was appointed by
God himself in the temple, scarce equalling what was among
the pagans.
It will be said, that the things whereunto we assign the
glory of this worship are spiritual and invisible. Now this
is not that which is inquired after; but that whose beauty
we may behold, and be affected with. And this may con-
sist in the things which we decry, at least in some of them:
though I must say, if there be glory in any of them, the
more they are multiplied, the better it must needs be; but
this is that which we plead, men being not able by the light
of faith, to discern the glory of things spiritual and invisible,
do make images of them unto themselves, as gods that may
go before them, and these they are affected withal : but the
worship of the church is spiritual, and the glory of it is in-
visible unto eyes of flesh. So both our Saviour and the
apostles do testify in the celebration of it : * We come unto
mount Sion, and unto the city of the living God, the hea-
venly Jerusalem, and to an innumerable company of angels,
to the general assembly and church of the firstborn, which
are written in heaven, and to God the judge of all, and to the
spirits of just men made perfect, and to Jesus the mediator
of the new covenant, and to the blood of sprinkling, that
speaketh better things than that of Abel;' Heb. xii. 22 — 24.
The glory of this assembly, though certainly above that of
organs, and pipes, and crucifixes, and vestments, yet doth
not appear unto the sense or imaginations of men.
That which I design here, is to obviate the meretricious
allurements of the Roman worship, and the pretences of its
efficacy to excite devotion and veneration by its beauty and
decency. . The whole of it is but a deformed image of that
glory which they cannot behold. To obtain and preserve in
62
THE CHAMBER OF IMAGERY
our hearts an experience of the power and eflScacy of that
worship of God which is in spirit and truth, as unto all the
real ends of divine worship, is that alone which will secure
us. Whilst we do retain right notions of the proper object
of gospel-worship, and of our immediate approach by it
thereunto, of the way and manner of that approach through
the mediation of Christ, and assistance of the Spirit; whilst
we keep up faith and love unto their due exercise in it,
wherein on our part the life of it doth consist, preserving an
experience of the spiritual benefit and advantage which we
receive thereby, we shall not easily be inveigled to relin-
quish them all, and give up ourselves unto the embraces of
this lifeless image.
3. It is a universal unimpeachable persuasion among
all Christians, that there is a near intimate communion with
Christ, and participation of him in the supper of the Lord.
He is no Christian who is otherwise minded. Hence
from the beginning, this was always esteemed the principal
mystery in the 'agenda' of the church, and that deservedly;
for this persuasion is built on infallible divine testimonies.
The communication of Christ herein, and our participation
of him, are expressed in such a manner as to demonstrate
them to be peculiar; such as are not to be obtained in any
other way, or divine ordinance whatever ; not in praying,
not in preaching, not in any other exercise of faith on the
word or promises. There is in it an eating and drinking of
the body and blood of Christ, with a spiritual incorporation
thence ensuing, which are peculiar unto this ordinance.
But, this especial and peculiar communion with Christ, and
participation of him, is spiritual and mystical, by faith, not
carnal or fleshly. To imagine any other participation of
Christ in this life but by faith, is to overthrow the gospel.
To signify the real communication of himself and benefits of
his mediation unto them that believe, whereby they should
become the food of their souls, nourishing them unto eternal
life, in the very beginning of his ministry, he himself ex-
presseth it by eating of his flesh, and drinking of his blood ;
John vi. 53. ' Except ye eat the flesh of the Son of man,
and drink his blood, ye have no life in you.' But hereon
many were offended, as supposing that he had intended an
oral, carnal eating of his flesh, and drinking of his blood.
THE CHAMBER OF IMAGERY. 63
and so would have taught them to be cannibals. Wherefore
to instruct his disciples aright in this mystery, he gives an
eternal rule of the interpretation of such expressions, ver.
63. * It is the Spirit that quickeneth, the flesh profiteth no-
thing ; the words that I speak unto you, they are spirit, and
they are life.' To look for any other communication of
Christ or of his flesh and blood, but what is spiritual, is to
contradict him in the interpretation which he gives of his
own words. Wherefore this especial communion with Christ,
and participation of him is by faith. If it were not, unbe-
lievers ought all to partake of Christ as well as those that
believe, which is a contradiction : for to believe in Christ,
and to be made partakers of him, are one and the same. We
must therefore find this peculiar participating of Christ in
the special actings of faith, with respect unto the especial
and peculiar exhibition of Christ unto us in this ordinance.
And these actings of faith are divers and many, but may
be referred unto four heads.
(1.) It acts itself by obedience unto the authority of
Christ in this institution. This is the foundation of all
communion with Christ, or participation of him in any ordi-
nance of divine worship whatever, that is peculiarly of his
own sovereign appointment, and that in, and with such cir-
cumstances as unto the time, or season, and manner of it, as
requires especial actings of faith with respect thereunto; for
the institution of this ordinance was in the close of his mi-
nistry or prophetical office on the earth, and in the entrance
of the exercise of his priestly office in offering himself a sa-
crifice unto God for the sins of the church ; between them
both, and to render them both effectual unto us, he inter-
posed an act of his kingly office in the institution of this
ordinance. And it was in the same night wherein he was
betrayed, when his holy heart was in the highest exercise of
zeal for the glory of God, and compassion for the souls of
sinners ; faith hath herein an especial regard unto all these
things. It doth not only act itself by a subjection of soul
and conscience unto the authority of Christ in the institu-
tion, but respects also the exerting of his authority in the
close of his prophetical, and entrance of the exercise of his
sacerdotal office, on the earth ; with all those other circum-
stances of it, which recommend it unto the souls and con-
64 THE CHAMBER OF IMAGERY.
sciences of believers. This is peculiar unto this ordinance^
and unto this way of the participation of Christ. And
herein faith in its due exercise gives the soul an intimate
converse with Christ.
(2.) There is in this divine ordinance, a peculiar repre-
sentation of the love and grace of Christ in his death and
sufferings, with the way and manner of our reconciliation
unto God thereby. The principal design of the gospel is to
declare unto us the love and grace of Christ, and our recon-
ciliation unto God by his blood. Howbeit herein there is
such an eminent representation of them, as cannot be made
by words alone. It is a spiritual image of Christ proposed
unto us, intimately affecting our whole souls. These things,
namely, the ineffable love and grace of Christ, the bitterness
of his sufferings and death in our stead, the sacrifice that he
offered by his blood unto God, with the effect of it in atone-
ment and reconciliation, being herein contracted into one
entire proposal unto our souls, faith is exercised thereon in
a peculiar manner, and so as it is not in any divine ordi-
nance or way of the proposal of the same things unto us.
All these things are indeed distinctly, and in parts, set be-
fore us in the Scripture for our instruction and edification.
But as the light which was first made and diffused unto the
whole creation, did suffice to enlighten it in a general way,
yet was far more useful, glorious and conspicuous, when it
was reduced and contracted into the body of the sun: so
the truths concerning Christ, as they are diffused through
the Scripture, are sufficient for the illumination and instruc-
tion of the church ; but when by divine wisdom and institu-
tion they are contracted into this ordinance, their taste and
efficacy is more eminent and communicative unto the eyes
of our understandings, that is, our faith, than as merely pro-
posed by parts and parcels in the word. Hereby faith leads
the soul unto a peculiar communion with Christ, which is
thereon made partaker of him in an especial manner.
(3.) Faith herein respects the peculiar way of the com-
munication and exhibition of Christ unto us, by symbols, or
sensible outward signs of bread and wine. It finds the di-
vine wisdom and sovereignty of Christ in the choice of them,
having no other foundation in reason or the light of nature;
and the representation that is made herein of him, with the
THE CHAMBER OF IMAGERY. 65
benefits of his death and oblation, is suited unto faith only,
without any aid of sense or imagination : for although the
symbols are visible, yet their relation unto the things signi-
fied, is not discernible unto any sense or reason. Had he
chosen for this end an image or a crucifix, or any such ac-
tions as did by a kind of natural and sensible resemblance,
shew forth his passion, and what he did and suffered, there
had been no need of faith in this matter. And therefore as
we shall see, such things are found out unto this end, by
such as lost the use and exercise of faith herein. Besides,
it is faith alone that apprehends the sacramental union that
is between the outward signs and the things signified by vir-
tue of divine institution : and hereby the one, that is, the
body and blood of Christ, are really exhibited and commu-
nicated unto the souls of believers, as the outward signs are
unto their bodily senses, the signs becoming thereby sacra-
mentally unto us, what the things signified are in them-
selves, and are therefore called by their names. Herein
there is a peculiar exercise of faith, and a peculiar participa-
tion of Christ, such as are in no other ordinance whatever.
Yea, the actings of faith with respect unto the sacramental
union and relation between the signs and things signified,
by virtue of divine institution and promise, is the principal
use and exercise of it herein.
(4.) There is a peculiar exercise of faith in the recep-
tion of Christ, as his body and blood are rendered and exhi-
bited unto us in the outward signs of them; for though they
do not contain carnally the flesh and blood of Christ in them,
nor are turned into them, yet they really exhibit Christ unto
them that believe in the participation of them ; faith is the
grace that makes the soul to receive Christ, and whereby it
doth actually receive him. ' To as many as received him,
even unto them that believe in his name;' John i. 12. And
it receives him according as he is proposed and exhibited
unto us in the declaration and promise of the gospel, where-
in he is proposed ; it receives him by the gracious assent of
the mind unto this truth, the choice of him, cleaving and
trusting unto him with the will, heart, and affection, for all
the ends of his person and offices, as the mediator between
God and man ; and in the sacramental mysterious proposal
of him, his body and blood; that is, in the efficacy of his
VOL. XVI. F
('>6 THE CHAMBER OF IMAGER^'.
death and sacrifice, in this ordinance of worship, faith acts
the whole soul in the reception of him unto all the especial
ends for which he is exhibited unto us, in this way and man-
ner. WJiat these ends are which give force and efficacy
unto the actings of faith herein, this is not a proper place to
declare.
I have mentioned these things, because it is the great
plea of the Papists at this day, in behalf of their transub-
stantiation, that if we reject their oral or carnal manduca-
tion of the flesh of Christ, and drinking of his blood, there
cannot be assigned a way of participation of Christ in the
receiving of him in this sacrament, distinct from that which
is done in the preaching of the word. But hereby, as we
shall see, they only declare their ignorance of this heavenly
mystery. But of this blessed intimate communion with
Christ, and participation of him in the divine institution of
worship, believers have experience unto their satisfaction
and ineffable joy. They find him to be the spiritual food of
their souls, by which they are nourished unto eternal life by
a spiritual incorporation with him. They discern the truth
of this mystery, and have experience of its power. Howbeit
men growing carnal, and being destitute of spiritual light,
with the wisdom of faith, utterly lost all experience of any
communion with Ciirist, and participation of him in this
sacrament; on the principles of gospel truth they could find
nothing in it; no power, no efficacy, nothing that should
answer the great and glorious things spoken of it, nor was
it possible they should. For, indeed, there is nothing in it,
but unto faith ; as the light of the sun is nothing to them
that have no eyes : a dog and a staff' arc of more use to a
blind man than the sun, nor is the most melodious music
any thing to them that are deaf; yet, notwithstanding this
loss of spiritual experience, they retained the notion of truth,
that there must be a peculiar participation of Christ in this
sacrament, distinct from all other ways and means of the
same grace.
Here the wits of men were hard put to it to find out an
image of this spiritual communion, whereof in their minds
they could have no experience ; yet they fashioned one
by degrees, and after they had greatened the mystery in
words and expressions (whereof they knew nothing in its
THE CHAMBtK OK IMAGERY. G7
power) to answer unto what was to be set up in the room of
it, until they brought forth the horrid monster of transub-
stantiation, and the sacrifice of the mass ; for hereby they
provided that all those things which are spiritual in this
communion, should be turned into, and acted in, things
carnal : bread shall be the body of Christ carnally, the mouth
shall be faith, the teeth shall be the exercise, the belly shall
be the heart, and the priest shall offer Christ unto God. A
viler image never was invented; and there is nothing of faith
required herein ; it is all but a fortifying of imagination
against all sense and reason. Because there is a singular
mystery in the sacramental union that is between the ex-
ternal signs and the things signified, whence the one is
called by the name of the other, as the bread is called the
body of Christ, which faith discerns in the exhibition and
receiving of it, they have invented for a representation
hereof, such a prodigious imagination of the real conversion
or transubstantiation of the substance of the bread and wine,
into the substance of the body and blood of Christ, as over-
throws ail faith, reason, and sense also. And in the room of
that holy reverence of Christ himself in his institution of this
ordinance in the mystical exhibition of himself unto the
souls of believers, in the demonstration of his love, grace,
and sufferings for them, they have set up a wretched image
of an idolatrous adoration and worship of the host, as they
call it, to the ruin of the souls of men. And whereas the
Lord Jesus Christ, by once offering, perfected for ever them
that are sanctified, appointing this ordmance for the remem-
brance of it, having lost that spiritual light whereby they
might discern the efficacy of that one offering so long since
accomplished, in the application of it by this ordinance unto
the actual perfecting of the church ; they have erected a new
image of it, in a pretended daily repetition of the same sa-
crifice, wherein they profess to offer Christ again for the
sins of the living and the dead, unto the overthrow of the
principal foundation of faith and religion. All these abomi-
nations arose from the loss of an experience of that spiritual
communion with Christ, and the participation of him by
faith, which there is in this ordinance by divine institution.
This cast the thoughts of men on invention of these images,
to suit the general notion of truth unto the superstition of
F 2
ijS THK CllAMBEK OF I.MAGERV.
their carnal minds. Nor is it ordinarily possible to retrieve
them from these infatuations, unless God be pleased to com-
municate unto them tliat spiritual light, whereby they may
discern the glory of this heavenly mystery, and have an ex-
perience of the exhibition of Christ unto the souls of be-
lievers therein, without these ; from innumerable prejudices^,
and inflamed affections towards their idols, they will not
only abide in their darkness against all means of conviction,
but endeavour the temporal and eternal destruction of all
that are otherwise minded.
This image, like that of Nebuchadnezzar, was once set up
in this nation, with a law, that ' whoever would not bow
down to it, and worship it, should be cast into the fiery fur-
nace.' God grant it be so no more ! but if it should, there
is no preservation against the influence of force and fires,
but a real experience of an efficacious communication of
Christ unto our souls in this holy ordinance, administered
according to his appointment. This, therefore, is that we
ought with all diligence to endeavour ; and this not only as
the only way and means of our edification in this ordinance,
by an exercise in grace, the strengthening of our faith, and
present consolation, but as the effectual means of our pre-
servation in the profession of the truth, and our deliverance
from the snares of our adversaries. For whereas it is unde-
nable, that this peculiar institution, distinct from all other,
doth intend and design a distinct communication and exhi-
bition of Christ ; if it be pressed on us, that these must be
done by transubstantiation and oral manducation thereon,
and can be no otherwise ; nothing but an experience of the
power and efficacy of the mystical communion with Christ
in this ordinance, before described, will jjreserve us from
being insnared by their pretences. There is not, therefore,
on all accounts of grace and truth, any one thing of more
concernment unto believers, than the due exercise of spiri-
tual light and faith, unto a satisfactory experience of a pecu-
liar participation of Christ in this holy institution.
The same is fallen out amongst them with reference unto
the church, and all the principal concerns of it; having lost
or renounced the things which belong unto its primitive
constitution, they have erected a deformed image in their
stead, as I shall manifest in some instances.
THE CHAMBER OF IMAGERY. 69
4. It is an unquestionable principle of trutli, that the
church of Christ is in itself a body, such a body as hath a
head, whereon it depends, and without which it would imme-
diately be dissolved.
A body without a head is but a carcase, or part of a car-
case, and this head must be always present with it. Ahead
distant from the body, separated from it, not united unto it
by such ways and means as are proper unto their nature, is
of no use. See Eph. iv, 15, 16. Col. ii. 19.
But there is a double notion of a head, as there is of a
body also; for they both of them are either natural or politi-
cal. There is a natural body, and there is a political body ;
and in each sense it must have a head of the same kind. A
natural body must have a head of vital influence, and a poli-
tical body must have a head of rule and government. The
church is called a body, compared to it, is a body in both
senses, or in both parts of the comparison, and in both must
have a head. As it is a spiritual living body, compared to
the natural, it must have a head of vital influence, without
which it cannot subsist; and as it is an orderly society for
the common ends of its institution, compared unto a politi-
cal body, it must have a head of rule and government, with-
out which neither its being, nor its use can be preserved.
But these are only distinct considerations of the church,
which is every way one and the same. It is not two bodies,
for then it must have two heads ; but it is one body under
two distinct considerations, which divide not its essence,
but declare its different respects unto its head.
And in general, all who are called Christians, are thus
far agreed ; nothing is of the church, nothing belongs unto
it, which is not dependant on, which is not united to, the
head. That which holds the head is the true church ; that
which doth not so, is no church at all. Herein we agree with
our adversaries, namely, that all the privileges of the church,
all the right and title of men thereunto, depend wholly on
their due relation to the head of it, according to the distinct
considerations of it ; be that head who or what it will, that
which is not united unto the head, which depends not on it,
which is separated from it, belongs not to the church. This
head of the church is Christ Jesus alone ; for the church is
but one, although on various considerations it be likened
70 THE CHAMBER OF I.MAGEHY.
UMto two sorts of bodies. The catholic church is con-
sidered either as beUeving, or as professing; but the be-
heving church is not one, and the professing another. It
you suppose another cathoHc church, besides this one,
whoso will may be the head of it, we are not concerned
therein ; but unto this church Christ is the only head : he
only answers all the properties and ends of such a head to
the church. This the Scripture doth so positively and fre-
quently affirm, without the least intimation, either directly,
or by consequence of any other head, that it is wonderful
how the imagination of it should befall the minds of any,
who thought it not meet at the same time to cast away their
bibles.
But whereas a head is to be present with the body, or it
cannot subsist, the inquiry is. How the Lord Christ is so
present with his church? And the Scripture hath left no
pretence for any hesitation herein ; for he is so by his Spirit
and his word, by which he communicateth all the powers
and virtues of a bead unto it continually. His promises of
this way and manner of his presence unto the church are
multiplied, and thereon doth the being, life, use, and con-
tinuance of the church depend; where Christ is not present
by his Spirit and word, there is no church; and those who
pretend so to be, are the synagogues of Satan, and they are
inseparable and conjunct in their operation, as he iethe head
of influence unto the church, as also, as he is a head of rule ;
for in the former sense the Spirit worketh by the word, and
in the latter, the word is made effectual by the Spirit. But
the sense and' apprehension hereof, was for a long time lost
in the world, amongst them that called themselves the
church. A head they did acknowledge the church must
always have, without which it cannot subsist; and they con-
fess that in some sense he was a head of influence unto it;
they knew not how to have an image thereof; though by
many other pernicious doctrines, they overthrew the efficacy
and benefit of it. But how he should be the only head of
rule unto the church they could not understand ; they saw
not how he could act the wisdom and authority of such a
•lead, and without which the church must be headless. They
said, he was absent and invisible, they must have one that
they could see, and have access unto; he is in heaven, and
THE CHAJMBER OF IMAGERY. 71
they know not how to make address to him, as occasion did
require ; all things would go to disorder, notwithstanding
such a headship. The church is visible, and it must, they
thought, have a visible head. It was meet also, that this
head should have some such grandeur and pomp in the
world, as became the head of so great and glorious a society
as the church is. How to apply these things unto Christ
and his presence with the church, by his word and Spirit,
they knew not. Shall they then forego the principle, that
the church is to have such a head and supreme ruler? That
must not be done, but be sacredly retained ; not only be-
cause to deny it in general, is to renounce the gospel; but
because they had found out a way to turn it unlo their own
advantage ; they would therefore make an image of Christ,
as this head of the church, to possess the place, and act all
the powers of such a head ; for the church, they say, is visi-
ble, and must have a visible head : as though the catholic
church, as such, were any other way visible, but as the head
of it is, that is, by faith. That there must be a head and
centre of union, wherein all the members of the church may
agree and be united, notwithstanding all their distinct ca-
pacities and circumstances, and how this should be Christ
himself, they know not; that without a supreme ruler pre-
sent in the church, to compose all differences, and deter-
mine all controversies, even those concerning himself, which
they vainly pretend unto, they expressly affirm, that there
never was a society so foolishly ordered as that of the
church. And hereon they conclude the insufficiency of
Christ to be this sole head of the church, another they must
have for these ends. And this was their pope, such an image
as is one of the worst of idols that ever were in the world.
Unto him they give all the titles of Christ, which relate unto
the church, and ascribe all the powers of Christ in and over
it, as unto its rule, to him also. But here they fell into a
mistake; for when they thought to give him the power of
Christ, they gave him the power of the dragon to use against
Christ, and those that are his. And when they thought to
make an image of Christ, they made an image of the first
beast, set up by the dragon, which had two horns like a
lamb, but spake as a dragon, whose character and employ is
at large described. Rev. xiii. 11 — 17.
72 THE CHAMBER OF liMAGLUV.
This is the sum of what I shall otler on this head ; those
who called themselves the church, had Idstall spiritual light
enabling them to discern the beauty and glory of the rule of
Christ over the church as its head ; and hereon their minds
became destitute of all experience of the power and efficacy
of his Spirit and word, continually to order the affairs there-
of, in the ways, and through the use of means by himself
appointed ; they knew not how to acquiesce in these things,
nor how the church could be maintained by them : where-
fore in this case, ' They helped every one his neighbour, and
every one said to his brother, Be of good comfort ; so the
carpenter encouraged the goldsmith, and he that smootheth
with the hammer, him that smiteth the anvil.' They set
themselves in their several capacities, to frame this idol, and
set him up in the place and stead of Christ, so fixing him in
the temple of God, that he might shew himself from thence
to be as God. Neither will this idol be ever cast out of the
church, until the generality of Christians become spiritually
sensible of the authority of Christ, exerting itself in the
rule of the church, by his Spirit and his word, unto all the
ends of unity, order, peace, and edification ; until that be
done, a pope, or something like him, will be thought neces-
sary unto these ends. But never was there a more horrid
deformed image made of so beautiful and glorious a head :
all the craft of Satan, all the wits of men cannot invent any
thing more unlike Christ, as the head of the church, than
this pope is. A worse figure and representation of him can-
not possibly be made.
This is he of whom, nothing not great, nothing common,
nothing not exceeding the ordinary state of mankind, on the
one hand or the other, is thought or spoken. Some say, he
is the head and husband of the church, the vicar of Christ
over the whole world, God's vicegerent, a vice-god, Peter's
successor, the head and centre of unity unto the whole ca-
tholic church, endued with a plenitude of power, with other
ascriptions of the same nature innumerable ; whereon it is
necessary unto every soul under pain of damnation, to be
subject unto him. Others aver that he is antichrist, the man
of sin, the son of perdition, the beast that came out of tiie
earth with two horns like a lamb, and a voice like the dragon,
the false prophet, the idol shepherd, the evil servant that
THE CHAMBER OF IMAGERY. 73
beateth his fellow-servants, the adulterer of a meretricious
and false church ; and there is no mean betwixt these ; he is
undoubtedly the one or the other. The Lord Jesus Christ,
who hath determined this controversy already in his word,
will ere long give it its ultimate issue in his own glorious
person, and by the brightness of his coming. And this is
an eminent idol in the chamber of imagery in the Roman
church. But at present it is evident wherein lies the pre-
servation of believers from being inveigled to bow down to
this image, and to worship it. A due sense of the sole au-
thority of Christ in and over his church, with an experience
of the power of his word and Spirit unto all the ends of its
rule and order, will keep them unto the truth herein, and
nothing else will so do. And if once they decline from this
in any instances, seem they never so small, so as to admit of
any thing in the church, or its worship, which doth not de-
rive immediately from his authority, they will be disposed
to admit of another guide and head in all other things also.
5. Again, it is a notion of truth, that the church of Christ
is beautiful and glorious.
There are many prophecies and predictions concerning
it, that so it should be ; and there are sundry descriptions
given of it as such. Its relation unto Christ, with his love
unto it, and valuation of it, do require that it should be so
glorious ; yea, his great design towards it, was to make it so
to be; Eph. v. 25 — 27. This therefore all do agree in who
profess Christian religion ; but what that glory is, and where-
in it doth consist, whence it is, and is said to be glorious, is
not agreed upon. The Scripture indeed plainly declares this
glory to be spiritual and internal, that it consists in its union
unto Christ, his presence with it, the communication of his
quickening Spirit unto it, the clothing of it with his righte-
ousness, in its sanctification and purification from the de-
filement of sin, with its fruitfulness in obedience unto the
praise of God. Add hereunto the celebration of divine wor-
ship in it, with its rule and order, according to the com-
mandment of Christ, and we have the substance of this glory.
And this glory believers do discern, so as to be satisfied with
its excellency. They know that all the glories of the world
are no way to be compared to it ; for it consists in, and arises
from, such things as they do value and prefer infinitely above
74 THE CHAMBER OF IMAGERY.
all that this world can afford. They are a reflexion of the
glory of God, or of Christ himself upon the church, yea, a
communication of it thereunto. This they value in the
whole, and in every member of it ; neither the nature, use,
nor end of the church will admit that its glory should con-
sist in things of any other nature. But the generality of
mankind had lost that spiritual light, wherein alone this
glory might be discerned. They could see no form or beauty
in the spouse of Christ, as only adorned with his graces. To
talk of a glorious state of men, whilst they are poor and
destitute, it may be clothed with rags, and haled unto pri-
sons or stakes, as hath been the lot of the church in most
ages, was in their judgment a thing absurd and foolish.
Wherefore seeing it is certain, that the church of Christ is
very glorious and illustrious in the sight of God, holy an-
gels, and good men, a way must be found out to make it so,
and so to appear in the world. Wherefore they agreed on a
lying image of this glory, namely, the dignity, promotion,
wealth, dominion, power, and splendour of all them that had
got the rule of the church. And although it be evident unto
all, that these things belong unto the glories of this world,
which the glory of the church is not only distinguished from,
but opposed unto, yet it must be looked on as that wherein
it is glorious ; and it is so, though it have not one saving
grace in it, as they expressly affirm. When these things are
attained, then are all the predictions of its glory accom-
plished, and the description of it answered. This corrupt
image of the true spiritual glory of the church, arising from
an ignorance of it, and want of a real experience of the worth
and excellency of things internal, spiritual, and heavenly,
hath been attended with pernicious consequents in the world.
Many have been infatuated by it, and enamoured of it, unto
their own perdition. For as a teacher of lies, it is suited
only to divert the minds of men from a comprehension and
valuation of that real glory, wherein if they have not an in-
terest they must perish for ever.
Look into foreign parts, as Italy and France, where these
men pretend their church is in its greatest glory ; what is it,
but the wealth, and pomp, and power of men, for the most
part openly ambitious, sensual, and worldly? Is this the glory
of the church of Christ ? Do these things belong unto his
THE CHAMBER OF IMAGERY, 75
kingdom ? But by the setting up of this image, by the ad-
vancement of this notion, all the true glory of the church
hath been lost and despised. Yet these things being suited
unto the designs of the carnal minds of men, and satisfactory
unto all their lusts ; having got this paint and gilding on
them, that they render the church of Christ glorious, have
been the means of filling this world with darkness, blood,
and confusion. For this is that glory of the church, which
is contended for with rage and violence. And not a few, do
yet doat on these images, who are not sharers in the advan-
tage it brings unto its principal worshippers, whose infatua-
tion is to be bewailed.
The means of our preservation from the adoration of
these images also is obvious, from the principles we proceed
upon. It will not be done, without light to discern the glory
of things spiritual and invisible; wherein alone the church
is glorious. And in the light of faith they appear to be what
indeed they are in themselves, of the same nature with the
glory that is above. The present glory of the church, I say,
in- its initiation into the glory of heaven, and in general of
the same nature with it. Here it is in its dawnings and en-
trances, there in its fulness and perfection. To look for any
thing that should be cognate, or of near alliance unto the
glory of heaven, or any near resemblance of it, in the outward
glories of this world, is a fond imagination. And when the
mind is enabled to discern the true beauty and glory of spi-
ritual things, with their alliance unto that which is above, it
will be secured from seeking after the glory of the church in
things of this world, or putting any value on them unto that
end. That self-denial also which is indispensably prescribed
in the gospel unto all the disciples of Christ, is requisite
hereunto; for the power and practice of it, is utterly incon-
sistent with an apprehension, that secular power, riches,
and domination, do contribute any thing unto the church's
glory. The mind being hereby crucified unto a value and
estimation of these things, it can never apprehend them as
any part of that raiment of the church wherein it is glorious.
But where the minds of men, through their native darkness,
are disenabled to discern the glory of spiritual things, and
through their carnal unmortified affection, do cleave unto,
and have the highest esteem of, worldly grandeur, it is no
76 THE CHAMBER OF IMAGERY.
wonder, if they suppose the beauty and glory of the church
to consist in them.
6. I shall add one instance more with reference unto the
state of the church, and that is in its rule and discipline.
Here also hath been as fatal a miscarriage as ever fell
out in Christian religion. For the truth herein being lost,
as unto any sense and experience of its efficacy or power, a
bloody image, destructive to the lives and souls of men, was
set up in the stead thereof. And this also shall be briefly
declared. There are certain principles of truth, with respect
hereunto, that are acknowledged by all ; as,
(1.) That the Lord Christ hath appointed a rule and dis-
cipline in his church, for its good and preservation ; no so-
ciety can subsist without the power and exercise of some
rule in itself. For rule is nothing but the preservation of
order, without which there is nothing but confusion. The
church is the most perfect society in the earth, as being
united and compacted by the best and highest bonds, which
our nature is capable of; Eph. iv. 16. Col. ii. 19. It must
therefore have a rule and discipline in itself, which from the
wisdom and authority of him, by whom it was instituted,
must be supposed to be the most perfect.
(2.) That this discipline is powerful and effectual unto
all its proper ends. It must be so esteemed from the wis-
dom of him by whom it is appointed, and it is so accordingly.
To suppose that the Lord Christ should ordain a rule and
discipline in his church, that in itself and by its just admi-
nistration, should not attain its ends, is to reflect the great-
est dishonour upon him. Yea, if any church or society of
professed Christians, be fallen into that state and condition,
wherein the discipline appointed by Christ cannot be effec-
tual unto its proper ends, Christ hath forsaken that church
or society. Besides the Holy Ghost affirms, that the mi-
nistry of the church, in the administration of it, is mighty
through God, unto all its ends ; 2 Cor. x. 4, 5.
(3.) The ends of this discipline are the order, peace,
purity, and holiness of the church, with a representation of
the love, care, and watchfulness of Christ over it, and a tes-
timony unto his future judgment. An imagination of any
other ends of it, hath been its ruin.
And thus far all who profess themselves Christians are
THE CllAINIBEH OF IMAGERY.
77
agreed, at least in words. None dare deny any of these
principles, no not to secure their abuse of them, which is the
interest of many.
(4.) But unto them all we must also add, and that with
the same uncontrollable evidence of truth, that the power
and efficacy of this discipline which it hath from the insti-
tution of Christ, is spiritual only, and hath all its effects on
the souls and consciences of those who profess subjection
unto him, with respect unto the ends before mentioned. So
the apostle expressly describes it, 2 Cor. x. 4, 5. ' For the
weapons of our warfare are not carnal, but mighty through
God to the pulling down of strong holds: casting down ima-
ginations, and every high thing that exalteth itself against
the knowledge of God, bringing into captivity every thought
unto the obedience of Christ.' These are the ends, as of
preaching of the gospel, so of the discipline of the church ;
and these are the ways and means of its efficacy : it is spi-
ritually mighty through God, unto all these ends, and others
it hath none. But we shall immediately see the total reverse
of this order, in an image substituted in the room of it.
(5.) Of the power and efficacy of this spiritual dicipline
unto its proper end, the primitive Christians, at least, had
experience. For three hundred years, the church had no
other way or means for the preservation of its order, peace,
purity, and holiness, but the spiritual efficacy of this disci-
pline, on the souls and consciences of professed Christians.
Neither did it fail therein, nor were the churches any longer
preserved in peace and purity, than whilst they had this dis-
cipline alone for their preservation, without the least contri-
bution of assistance from secular power, or any thing that
should operate on the outward concerns of mankind. And
there can be no other reason given, why it should not be of
the same use and efficacy still unto all churches, but only
the loss of all those internal graces, which are necessary to
make any gospel institution effectual ; wherefore, all sense
and experience hereof, of the spiritual power and efficacy of
this discipline was utterly lost, amongst the most of them that
are called Christians. Neither those who had assumed a
pretence of the administration of it, nor those towards whom
it was administered, could find any thing in it, that did
78 THE CHAMBER OF niAGEKY.
affect the consciences of men, with respect unto its proper
ends. They found it a thing altogether useless in the church,
wherein none of any sort would be concerned. What shall
they now do? What course shall they take? Shall they re-
nounce all those principles of truth concerning it, which we
have laid down, and exclude it both name and thing out of
the church? This probably would have been the end of it,
had they not found out a way to wrest the pretence of it
unto their unspeakable advantage. Wherefore they con-
trived and made a horrid image of the holy, spiritual rule
and discipline of the gospel : an image it was, consisting in
outward force and tyranny over the persons, liberties, and
lives of men; exercised with weapons, mighty through the
devil to cast men into prison, and to destroy them. Hereby
that which was appointed for the peace and edification of
the church, being lost, an engine was framed under its name
and pretence unto its ruin and destruction; and so it conti-
nues unto this day. It had never entered into the hearts of
men, to set up a discipline in the church of Christ, by law,
courts, fines, mulcts, imprisonments, and burnings, but that
they had utterly lost in themselves, and suffered to be lost in
others concerned, all experience of the power and efficacy of
the discipline of Christ, towards the souls and consciences of
men. But hereon they laid it aside, as a useless tool, that
might do some service in the hands of the apostles, and the
primitive churches, whilst there was spiritual life and sense
left amongst Christians; but as unto them, and what they
aimed at, it was of no use at all. The deformity of this
image in the several parts of it, its universal dissimilitude
unto that whose name it bears, and which it pretends to be,
the several degrees whereby it was forged, framed, and
erected, with the occasions and advantages taken for its
exaltation, would take up much time to declare: for it was
subtly interwoven with other abominations, in the whole
mystery of iniquity, until it became the very life or animat-
ing principle of antichristianism. For however men may
set light by the rule and discipline of Clirist in his church,
and its spiritual power or efficacy towards the souls and
consciences of men, the rejection of it, and the setting up of
a horrid image of worldly power, domination, and force in
thf: chambkr of imagery. 79
the room of it, and under its name, is that which began,
carried on, and yet maintains the fatal apostacy in the
church of Rome.
I shall instance only in one particular. On the change
of this rule of Christ, and together with it, the setting up of
Mauzzim, or an image, or god of forces in the stead of it;
they were compelled to change all the ends of that disci-
pline, and to make an image of them also. For this new in-
strument of outward force, was of no use with respect unto
them; for they are, as was declared, the spiritual peace,
purity, love, and edification of the church. Outward force
is no way meet to attain any of these ends. Wherefore they
must make an image of these also, or substitute some dead
form in their room; and this was a universal subjection
unto the pope, according unto all the rules, orders, and
canons which they should invent. Uniformity herein and
canonical obedience, is all the end which they will allow
unto their church discipline ; and these things hang well to-
gether, for nothing but outward force by law and penalties,
is fit to attain this end. So was there an image composed
and erected of the holy discipline of Christ, and its blessed
ends, consisting of these two parts, outward force and
feigned subjection. For hardly can an instance be given in
the world, of any man who ever bowed down to this image,
or submitted unto any ecclesiastical censure, out of a con-
scientious respect unto it. Force and fear rule all.
This is that discipline, in whose execution the blood of
an innumerable company of holy martyrs hath been shed;
that wherein all the vital spirits of the papacy do act them-
selves, and whereby it doth subsist, and although it be the
image of jealousy, or the image of the first beast, set up by
the dragon, yet it cannot be denied, but that it is very wisely
accommodated unto the present state of the generality of
them that are called Christians amongst them. For being
both blind and carnal, and having thereby lost all sense and
experience of the spiritual power of the rule of Christ in
their consciences, they are become a herd not fit to be go-
verned or ruled any other way. Under the bondage of it
therefore they must abide, till the veil of blindness be taken
away, and they are turned unto God by his word and Spirit; for
80 THE CHAMBER OF IMAGERY.
'where the Spirit of the Lord is, there,' and there alone, is,
liberty.'
7. Unto the foregoing particular instances, with respect
unto tlie church, I shall yet add one more general, which is
indeed comprehensive of them all j or the root from whence
they spring; a root bearing gall and wormwood. And this
is concernino; the catholic church.
What belongs unto this catholic church, what is com-
prised in its communion, the apostle declares, Heb. xii.22 —
25. It is ' the recapitulation of all things in heaven and
earth in Christ Jesus.' Eph. i. 10. ' His body, his spouse,
or bride, the Lamb's wife, the glorious temple, wherein God
doth dwell by his Spirit;' a holy mystical society, pur-
chased and purified by the blood of Christ, and united unto
him by his Spirit, or the inhabitation of the same Spirit in
him, and those whereof it doth consist. Hence they with
him, as the body with its head, are mystically called Christ;
1 Cor. xii. 12. And there are two parts of it, the one whereof
is already perfected in heaven, as unto their spirits, and the
other yet continued in the way of faith and obedience in this
world. Both these constitute 'one family in heaven and
earth,' Eph. iii. 15. in conjunction with the holy angels, one
mystical body, one catholic church. And although there is
a great difference in their present state and condition, be-
tween these two branches of the same family, yet are they
both equally purchased by Christ, and united unto him as
their head, having both of them effectually the same prin-
ciple of the life of God in them. Of a third part of this
church, neither in heaven nor in earth, in a temporary state,
participant somewhat of heaven, and somewhat of hell,
called purgatory, the Scripture knoweth nothing at all,
neither is it consistent with the analogy of faith, or the pro-
mises of God unto them that do believe, as we shall see im-
mediately. This church, even as unto that part of it whicli
is in this world, as it is adorned with all the graces of the
Holy Spirit, is the most beautiful and glorious effect, next
unto the forming and production of its head in the incarna-
tion of the Son of God, which divine wisdom, power, and
grace will extend themselves unto, here below : but these
things, the glory of this state is visible only unto the eye of
THE CHAMBER OF IMAGERY. 81
faith; yea, it is perfectly seen and known only to Christ
himself. We see it obscurely in the light of faith and reve-
lation, and are sensible of it, according unto our participat-
ing of the graces and privileges wherein it doth consist.
But that spiritual light which is necessary to the discern-
ing of this glory, was lost among those of whom we treat.
They could see no reality nor beauty in these things, nor
any thing that should be of advantage unto them. For upon
their principle, of the utter uncertainty of men's spiritual
estate and condition in this world, it is evident that they
could have no satisfactory persuasion of any concernment in
it. But they had possessed themselves of the notion of a
catholic church, which with mysterious artifices they have
turned unto their own incredible secular advantage. This is
that whereof they boast, appropriating it unto themselves,
and making it a pretence of destroying others, what lies in
them both temporally and eternally. Unto this end they
have formed the most deformed and detestable image of it
that ever the world beheld; for the catholic church which
they own, and which they boast that they are, instead of
that of Christ, is a company or society of men, unto whom
in order unto the constitution of that whole society, there is
no one real Christian grace required, nor spiritual union
unto Christ the head, but only an outside profession of these
things, as they expressly contend. A society united unto
the pope of Rome, as its head by a subjection unto him,
and his rule according to the laws and canons whereby he
will guide them. This is the formal reason and cause con-
stituting that catholic church which they are, which is com-
pacted in itself by horrid bonds and ligaments, for the ends
of ambition, worldly domination and avarice. A catholic
church openly wicked in the generality of its rulers, and
them that are ruled ; and in its state cruel, oppressive, and
dyed with the blood of saints, and martyrs innumerable.
This I say is that image of the holy catholic church, the
spouse of Christ, which they have set up. And it hath been
as the image of Moloch, that hath devoured and consumed
the children of the church, whose cries, when their cruel
stepmother pitied them not, and when their pretended
ghostly fathers cast them into the flames, came up unto the
ears of the Lord of hosts : and their blood still cries for
VOL. XVI. G
82 THE CHAMBER OF IMAGERY.
vengeance on this idolatrous generation. Yet is this pre-
tence of the catholic church pressed in the minds of many,
with so many sophistical artifices, through the sleight of men,
and cunning craftiness, whereby they lie in wait to deceive ;
proposed with the allurements of so many secular advan-
tages, and imposed ofttimes on Christians with so much
force and cruelty, that nothing can secure us from the ad-
mission of it, unto the utter overthrow of religion, but the
means before insisted on. A spiritual light is necessary
hereunto, to discern the internal spiritual beauty and glory
of the true catholic church of Christ: where this is in its
power, all the paintings and dresses of their deformed image
will fall off from it, and its abominable filth will be made to
appear. And this will be accompanied with an effectual ex-
perience of the glory and excellency of that grace in the
souls of those that believe, derived from Christ the sole head
of this church, whereby they are changed ' from glory to
glory, as by the Spirit of the Lord.' The power, life, and
sweetness hereof, will give satisfaction unto their souls, to
the contempt of the pretended order, or dependance on the
pope as a head. By these means the true catholic church,
which is the body of Christ, the fulness of him that filleth
all in all, growing up unto him in all things who is the head,
despiseth this image, and dagon will fall to the ground when
this ark is brought in, yea, though it be in his own temple.
8. In the farther opening of this chamber of imagery,
we shall yet, if it be possible, see greater abominations.
At least that which doth next ensue, is scarce inferior unto
any of them that went before. It is a principle in Christian
religion, an acknowledged verity, that it is the duty of the
disciples of Christ, especially as united in churches, to
propagate the faith of the gospel, and to make the doc-
trine of it known unto all, as they have opportunity : yea,
this is one principal end of the constitution of churches and
officers in them ; Matt. v. 13 — 16. 1 Tim. iii. 15.
This our Lord Jesus Christ gave in special charge unto
his apostles at the beginning; Matt, xxviii. 19,20. Mark
xvi. 15, 16. Hereby they were obliged unto the work of
propagating the faith of the gospel, and the knowledge of
him therein in all places, and were justified in their so
doing. And this they did with that efficacy and success.
THE CHAMBER OF IMAGERY. 83
that in a short time, like the light of the sun, * Their sound
went into all the earth, and their words unto the ends of
the world ;' Rom. x. 18. And the gospel was said to be
' preached unto every creature which is under heaven ;'
Col. i. 23. The way therefore, whereby they propagated
the faith, was by diligent laborious preaching of the doc-
trine of the gospel unto all persons in all places, with
patience and magnanimity in undergoing all sorts of suffer-
ings on the account of it, and a declaration of its power in
all those virtues and graces, which are useful and exemplary
unto mankind. It is true, their office, and the discharge of
it, is long since ceased ; howbeit it cannot be denied but
that the work itself is incumbent in a way of duty on all
churches, yea, on all believers, as they have providential
calls unto it, and opportunities for it. For it is the prin-
cipal way whereby they may glorify God, and benefit men
in their chiefest good, which without doubt they are obliged
imto.
This notion of truth is retained in the church of Rome :
and the work itself is appropriated by them, unto them-
selves alone. Unto them, and them only, as they suppose,
it belongs to take care of the propagation of the faith of the
gospel, with the conversion of infidels and heretics. What-
ever is done unto this purpose by others, they condemn and
abhor. What do they think of the primitive way of doing
it, by personal preaching, sufferings, and holiness? Will the
pope, his cardinals and bishops, undertake this work or way
of the discharge of it? Christ hath appointed no other, the
apostles and their successors knew no other, no other be-
comes the gospel ; nor ever had success. No, they abhor
and detest this way of it. What then is to be done ? Shall
the truth be denied ? Shall the work wholly and avowedly
be laid aside? Neither will this please them, because it is
not suited unto their honour ; wherefore they have erected
a dismal image of it unto the horrible reproach of Christian
religion. They have indeed provided a double painting for
the image which they have set up. The first is the constant
consult of some persons at Rome, which they call ' Congre-
gatio de propaganda fide,' a council for the propagation of
the faith, under the effect of whose consultations Christen-
dom hath long groaned. And the other is, the sending of
G 2
84 THE CHAMBER OF IMAGERV..
missionaries as they call theai, or a surcharge of friars from
their over numerous fraternities upon their errands into re-
mote nations.
But the real image itself consists of these three parts :
(1.) The sword ; (2.) The inquisitions ; (3.) Plots and con-
spiracies.
By these, it is that they design to propagate the faith
and promote Christian religion. And if hell itself can in-
vent a more deformed image, and representation of the sa-
cred truth and work, which it is a counterfeit of, I am much
mistaken.
(1.) Thus have they in the first way carried Christian
religion into the Indies, especially the western parts of the
world, so called. First, the pope out of the plenitude of his
power, gives unto the Spaniard all those countries, and the
inhabitants of them, that they may be made Christians.
But Christ dealt not so with his apostles, though he were
Lord of all, when he sent them to teach and baptize all na-
tions. He dispossessed none of them of their temporal
rights or enjoyments, nor gave to his apostles a foot breadth
of inheritance among them. But upon this grant, the Spanish
Catholics propagated the faith, and brought in Christian
religion amongst them. And they did it by killing and
murdering many millions of innocent persons, as some of
themselves say more than are alive in Europe in any one
age. And this savage cruelty hath made the name of
Christians detestable amongst all that remained of them,
that had any exercise of reason ; some few slavish brutes
being brought by force to submit unto this new kind of
idolatry. And this we must think to be done, in obedience
unto that command of Christ, * Go ye into all the world,
and preach the gospel unto every creature. He that be-
lieveth and is baptized shall be saved, and he that believeth
not shall be damned.' This is the deformed image, which
they have set up of obedience unto his holy commands,
whereunto they apply that voice to Peter with respect unto
the eating of all sorts of creatures, * Arise, Peter, kill and
eat.' So have they dealt with those poor nations whom
they have devoured. But blood, murder, and unjust war
(as all war is for the propagation of religion), with persecu-
tion, began in Cain, who derived it from the devil, that
THE CHAMBER OF IMAGERY. 85
murderer from the beginning ; for he was of that wicked
one, and slew his brother. Jesus Christ the Son of God
was * manifest to destroy these works of the devil ;' Heb. ii.
[1 John iii. 18.] And he doth it in this world by his word and
doctrine, judging and condemning them. And he does it in
his disciples by his Spirit, extirpating them out of their
minds, hearts, and ways ; so as that there is not a more as-
sured character of a derivation from the evil spirit, than force
and blood in religion for the propagating of it.
(2.) The next part of this image, the next way used by
them for the propagating of the faith, and the conversion of
them they call heretics, is the inquisition. So much hath
been declared, and is known thereof, that it is needless here
to give a portraiture of it. It may suffice, that it hath been
long since opened like Cacus's den, and discovered to be
the greatest arsenal of cruelty, the most dreadful shambles
of blood and slaughter, that ever was in the world. This
is that engine, which hath supplied the scarlet whore with
the blood of saints, and the blood of the martyrs of Jesus,
until she was drunk with it. And this is the second way,
or means whereby they propagate the faith of the gospel,
'and endeavour, as they say, the conversion of the souls
of men. This is the second part of that image which
they have set up instead of the holy appointment of Jesus
Christ.
(3.) The third way they insist on unto this purpose, the
third part of this image, consists in plots and contrivances
to murder princes, to embroil nations in blood, to stir up
sedition unto their ruin, inveigling and alluring all sorts of
vicious, indigent, ambitious persons, into an association with
them, so to introduce the Catholic religion in the places
which they design to subvert. This engine for the propa-
gation of the faith, hath been plied with various successes
in many nations of Europe, and is still at work unto the
same purpose. And hereunto belong all the arts which they
use for the infatuation of the minds of princes and great
men, all the baits they lay for others of all sorts to work
them over unto a compliance with their designs.
Of these parts, I say, is that dreadful image made up
and composed, which they set up, embrace, and adore, in
86 THE CHAMBER OF IMAGERY.
the room of the holy way for the propagation of the gospel
appointed by Jesus Christ. In his way they can see no
beauty, they can expect no success ; they cannot believe
that ever the world will be converted by it, or be brought in
subjection unto the pope, and therefore betake themselves
unto their own. Faith, prayer, holiness, preaching, suffer-
ing, all in expectation of the promised presence and assist-
ance of Christ, are no ways for efficacy, success, and ad-
vantage, to be compared unto the sword, inquisition, and
underhand designings. And this also is that which they
call zeal for the glory of God, and the honour of Christ;
another deformed image which they have brought into re-
ligion. For whereas that grace consists principally in post-
poning self, and all self-concerns, with an undervaluation of
them, unto the glory of God, and the special duties whereby
it may be promoted, this impious design to destroy man-
kind by all ways of subtlety, and cruelty, unto their own ad-
vantage, is set up in the room of it. But the consideration
of the nature and spirit, of the use and end of the gospel, of
the design of Christ in it, and by it, is sufficient to preserve
the souls of men not utterly infatuated, in an abhorrency of
this image of its propagation. It is that wherein the God
of this world, by the help of their blindness and lusts, hath
put a cheat on mankind, and prevailed with them, under a
pretence of doing Christ honour, to make the vilest repre-
sentation of him to the world, that can be conceived. If he
hath appointed this way for the propagating of the gospel,
he cannot well be distinguished from Mahomet ; but there
is nothing more contrary unto him, nothing that his holy
soul doth more abhor. And had not men lost all spiritual
sense of the nature and ends of the gospel, they could never
have given up themselves unto these abominations. For
any to suppose that the faith of the gospel is to be propa-
gated by such cruelty and blood, by art and subtlety, by
plots, conspiracies, and contrivances, any way but by the
foolishness of preaching, which unto that end, is the power
and wisdom of God, is to declare his own ignorance of it,
and unconcernment in it. And had not men conceived and
embraced another religion, than what is tauoht therein, or
abused a pretence thereof unto ends and advantages of their
THE CHAMBER OF IMAGERY. 87
own, this imagination of the propagation of it, had never
taken place in their minds, it is so diametrically opposite
unto the whole nature, and all the ends of it.
9. There is yet amongst them another image of a general
principle, no less horrid than that before mentioned, and
that with respect unto religious obedience. It is the great
foundation of all religion, and in especial of Christian reli-
gion, that God in all things is to be obeyed absolutely and
universally.
Of all our obedience, there is no other reason, but that it
is his will, and is known unto us so to be. This follows
necessarily from the infinite perfections of the divine nature.
As the first essential verity he is to be believed in what he
reveals above, and against all contradiction from pretended
reasons, or any imaginations whatever ; and as he is the only
absolute independent being, essential goodness, and the so-
vereign Lord of all things, he is without farther reason, mo-
tive, or inducement, to be absolutely obeyed in all his com-
mands. An instance whereof we have in Abraham offering
his only son without dispute or hesitation, in compliance
with a divine revelation and command.
It will seem very difficult to frame an image hereof
amongst men, with whom there is not the least shadow of
these divine perfections, namely, essential verity, and abso-
lute sovereignty, in conjunction with infinite wisdom and
goodness, which alone renders such an obedience lawful,
useful, or suitable unto the principles of our rational natures:
but these of whom we speak, have not been wanting unto
themselves herein, especially the principal craftmen of this
image trade. The order of the Jesuits have made a bold
attempt for the framing of it. Their vow of blind obedience
(as they call it) unto their superiors, whereto they resign the
whole conduct of their souls, in all the concernments of re-
ligion, in all duties toward God and man, unto their guid-
ance and disposal, is a cursed image of this absolute obedi-
ence unto the commands of God, which he requireth of us.
Hence the founder of their order, was not ashamed in his
epistle * ad fratres Lusitanos,' to urge and press this blind
obedience from the example of Abraham yielding obedience
unto God, without debate or consideration; as if the supe-
riors of the order were good, and not evil and sinful men.
88 THE CHAMBER OF IMAGERY.
Whilst this honour was reserved unto God, whilst this was
judged to be his prerogative alone, namely, that his com-
mands are to be obeyed in all things, without reasonings
and examinations as unto the matter, justice, and equity of
them, merely because they are his, which absolutely and in-
fallibly conclude them good, holy, and just, the righteous
government of the world, and the security of men in all their
rights, was safely provided for ; for he neither will nor can
command any thing but what is holy, just, and good. But
since the ascription of such a god-like authority unto man,
as to secure blind obedience unto all their commands, innu-
merable evils, in murders, seditions, and perjuries, have
openly ensued thereon. But besides those particular evils
in matter of fact, which have proceeded from this corrupt
fountain, this persuasion at once takes away all grounds of
peace and security from mankind ; for who knows what a
crew or sort of men, called the Jesuits' superiors, known only
by their restless ambition, and evil practices in the world,
may command their vassals, who are sworn to execute what-
ever they command, without any consideration whether it
be right or wrong, good or evil ?
Let princes and other great men flatter themselves whilst
they please, that on one consideration or other, they shall
be the objects only of their kindness, if these men, accord-
ing to their profession, be obliged in conscience to execute
whatever their superiors shall command them, no less than
Abraham was to sacrifice his son on the command of God ;
they hold their lives at the mercy, and on the good nature
of these superiors, who are always safe out of the reach of
revenge. It is marvellous that mankind doth not agree to
demolish this cursed image, or the ascription of a god-like
power unto men, to require blind obedience unto their com-
mands, especially considering what effects it hath produced
in the world. All men know by whose device it was first
set up and erected ; by whom, what means, and unto what
end it was confirmed and consecrated ; and at this day it is
maintained by a society of men, of an uncertain extract and
original, like that of the Janizaries in the Turkish empire,
their rise being generally out of obscurity, among the
meanest and lowest of the people. Such they are who by
the rules of their education, are taught to renounce all re-
THE CHAMBER OF IMAGERY. 89
spect unto their native countries, and alliances therein, but
so as to make them only the way and matter for the advance-
ment of the interest of this new society. And this sort of
men being nourished from their very first entrance into the
conduct of the society, unto hopes and expectations of
wealth, honour, power, interest in the disposal of all public
affairs of mankind and the regulation of the consciences of
men, it is no wonder if with the utmost of their arts and in-
dustry, they endeavour to set up and preserve this image
which they have erected, from whence they expect all the
advantage which they do design. But hereof I may treat
more fully, when I come to speak of the image of jealousy
itself.
10. From these generals, I -shall proceed unto more par-
ticular instances ; and those for the most part in important
principles of religion, wherein Christian faith and practice
are most concerned. And I shall begin with that which is
of signal advantage unto the framers of these images, as the
other also are in their degree ; for by this craft they have
their livelihood and wealth, and most pernicious to the souls
of other men. It is a principle of truth, and that such as
wherein the whole course of Christian obedience is con-
cerned, that there is a spiritual defilement in sin.
This the Scripture everywhere declares, representing the
very nature of it by spiritual uncleanness. And this unclean-
ness is its contrariety unto the holiness of the divine nature,
as represented unto us in the law. This defilement is in all
men equally by nature ; all are alike born in sin, and the
pollution of it; 'Who can bring a clean thing out of an un-
clean V And it is in all personally, in various degrees ; some
are more polluted with actual sins than others, but all are so
in their degree and measure. This pollution of sin must be
purged and taken away before our entrance into heaven; for
no unclean thing shall enter into the kingdom of God. Sin
must be destroyed in its nature, practice, power, and defects,
or we are not saved from it. This purification of sin is
wrought in us initially and gradually in this life, and accom-
plished in death, when the spirits of just men are made per-
fect. In a compliance with this work of God's grace to-
wards them, whereby they purify themselves, consists one
principal part of the obedience of believers in this world,
90 THE CHAMBER OF IMAGEKV.
and of the exercise of their faith. The principal, internal,
immediate, efficient cause of this purification of sins, is the
blood of Christ; the ' blood of Jesus Christ the Son of God,
cleanseth us from all our sins;' 1 John i. 7. ' The blood of
Jesus purgeth our consciences from dead works;' Heb. ix.
14. * He washeth us in his own blood ;' Rev. i. 5. And
there is an external helping cause thereof, which is trials
and afflictions, made effectual by the word, and accom-
plished in death.
But this way of purging sins by the blood of Christ is
mysterious : there is no discerning of its glory but by spi-
ritual light, no experience of its power, but by faith. Hence
it is despised and neglected by the most that yet outwardly
profess the doctrine of the gospel. Men generally think
there are a thousand better ways for the purging of sin, than
this by the blood of Christ, which they cannot understand ;
see Micah vi. 6, 7. It is mysterious in the application of it
unto the souls and consciences of believers by the Holy
Ghost; it is so in the spring of its efficacy, which is the
oblation of it, for a propitiation, and in its relation unto the
new covenant, which first it establisheth, and then makes
effectual unto this end. The work of it is gradual and im-
perceptible unto any thing but the eyes of faith, and diligent
spiritual experience.
Again, it is so ordered by divine wisdom, as strictly to
require, to begin, excite, and encourage, the utmost diligence
of believers in a compliance with its efficacy unto the same
end. What Christ did for us, he did without us, without
our aid or concurrence. As God made us without ourselves,
so Christ redeemed us; but what he doth in us, he doth also
by us ; what he works in a way of grace, we work in a way
of duty : and our duty herein consists as in the continual
exercise of all gracious habits, renewing, changing, and
transforming the soul into the likeness of Christ (for he
who hopes to see him, purifieth himself as he is pure), so
also in universal, permanent, uninterrupted mortification
unto the end, whereof we shall speak afterward. This also
renders the work both mysterious and difficult. The im-
provement of afflictions unto the same end, is a principal
part of the wisdom of faith ; without which they can be of
no spiritual use unto the souls of men.
THE CHAMBER OF IMAGERY. , 01
This notion of the defilement of sin, and that of the ne-
cessity of its purification, were retained in the church of
Rome ; for they could not be lost, without not only a rejec-
tion of the Scripture, but the stifling of natural conceptions
about them, which are indelibly fixed in the consciences of
men. But spiritual light into the glory of the thing itself,
or the mystical purification of sin, with an experience of the
power and efficacy of the blood of Christ, as applied unto
the consciences of believers unto that end, by the Holy
Ghost, were lost amongst them. In vain shall we seek for
any thing of this nature, either in their doctrine or their
practice. Wherefore having lost the substance of this truth,
and all experience of its pov^er, to retain the use of its name,
they have made sundry little images of it, creeping things,
whereunto they ascribe the power of purging sin ; such as
holy water, pilgrimages, disciplines, masses, and various
commutations. But they quickly found by experience, that
these things would neither purify the heart, nor pacify the
consciences of sinners, any more than the blood of bulls and
of goats could do it under the law; yea, any more than the
lustrations and expiations of sin amongst the heathen could
effect it. Wherefore they have at length formed a more
stated and specious image of it, to serve all the turns of con-
vinced sinners ; and this is a purgatory after this life ; that
is, a subterraneous place, and various means where, and
whereby, the souls of men are purged from all their sins, and
made meet for heaven, when the Lord Christ thinks meet to
send for them, or the pope judges it fit to send them to him.
Hereunto, let them pretend what they please, the people
under their conduct do trust a thousand times more for the
purging of their sins, than unto the blood of Christ : but it
is only a cursed image of the virtue of it, set up to draw off
the minds of poor sinners from seeking an interest in a par-
ticipation of the efficacy of that blood for that end, which is
to be obtained by faith alone ; Rom. iii. 25. Only they
have placed this image behind the curtain of mortality, that
the cheat of it might not be discovered ; none, who find
themselves deceived by it, can come back to complain or
warn others to take care of themselves ; and it was in an
especial manner suited unto their delusion, who lived in
pleasures, or in the pursuit of unjust gain, without exercise
92 THE CHAMBER OF IMAGERY.
of afflictions in this world. From these two sorts of per-
sons, by this engine they raised a revenue unto themselves,
beyond that of kings or princes ; for all the endowments of
their religious houses and societies, were but commu-
tations for the abatement of the fire of this purgatory.
But whereas in itself it was a rotten post that could not
stand or subsist, they were forced to prop it with many
other imaginations ; for unto this end to secure work
for this purgatory, they coined the distinction of sin into
mortal and venial ; not as unto their end, with respect unto
faith and repentance, nor as unto the degrees of sin with
respect unto the aggravations, but as unto the nature of
them ; some of them being such, namely, those that are
venial, as were capable of a purging expiation after this life,
though men die without any repentance of them. And when
this was done, they have cast almost all the sins that can be
named under this order; and hereon this image is become an
engine to disappoint the whole doctrine of the gospel, and
to precipitate secure sinners into eternal ruin. And to
strengthen this deceiving security, they have added another
invention of a certain storehouse of ecclesiastical merits, the
keys whereof are committed to the pope, to make applica-
tion of them as he sees good unto the ease and relief of them
that are in this purgatory. For whereas many of their church
and communion have, as they say, done more good works
than were needful for their salvation (which they have re-
ceived upon a due balance of commutative justice), the sur-
plusage is committed to the pope, to commute with it for
the punishment of their sins, who are sent into purgatory to
suffer for them ; than which they could have found out no
engine more powerful, to evacuate the efficacy of the blood
of Christ, both as offered and as sprinkled, and therewith the
doctrine of the gospel concerning faith and repentance.
Moreover, to give it farther countenance (as one lie must be
thatched with another, or it will quickly rain through), they
have fancied a separation to be made between guilt and pu-
nishment, so as that when the guilt is fully remitted and
pardoned, yet there may punishment remain on the account
of sin. For this is the -case of them in purgatory; their sins
are pardoned, so as that the guilt of them shall not bind
them over to eternal damnation, though ' the wages of sin
THE CHAMBER OF IMAGERY
93
is death,' yet they must be variously punished for the sins
that are forgiven. But as this is contradictory in itself, it
being utterly impossible there should be any punishment
properly so called, but where there is guilt as the cause of
it, so it is highly injurious both to the grace of God and
blood of Christ, in procuring and giving out such a lame par-
don of sins, as should leave room for punishment next to
that which is eternal. These are some of the rotten props
which they have fixed on the minds of persons credulous and
superstitious, terrified with guilt and darkness, to support
this tottering deformed image, set up in the room of the effi-
cacy of the blood of Christ, to purge the souls and con-
sciences of believers from sin. Bat that whereby it is prin-
cipally established and kept up, is the darkness, ignorance,
guilt, fear, terror of conscience, accompanied with a love of
sin, that the most among them are subject and obnoxious
unto, being disquieted, perplexed, and tormented with these
things, and utterly ignorant of the true and only way of their
removal and deliverance from them, they greedily embrace
this sorry provision for their present ease and relief, being
accommodated unto the utmost that human or diabolical
craft can extend unto, to abate their fear, ease their tor-
ments, and to give security unto their superstitious minds.
And hereby it is become to be the life and soul of their reli-
gion, diffusing itself into all the parts and concerns of it,
more trusted unto than either God, or Christ, or the gospel.
Spiritual light and experience, with the consequents of
them in peace with God, will safeguard the minds of be-
lievers from bowing down to this horrid image, though the
acknowledgments of its divinity should be imposed on them
with craft and force, otherwise it will not be done; for with-
out this, there will a strong inclination and disposition,
arising from a mixture of superstitious fear and love of sin,
possess the minds of men to close with this pretended relief
and satisfaction. The foundation of our preservation herein
lies in spiritual light, or an ability of mind, from superna-
tural illumination, to discern the beauty, glory, and efficacy
of the purging of our sins by the blood of Christ; when the
glory of the wisdom and grace of God, of the love and grace
of Christ, of the power of the Holy Ghost herein, is made
manifest unto us, we shall despise all the paintings of this
94 THE CHAMBER OF IMAGERV.
invention, Dagon will fall before the ark; and all these
things do gloriously shine forth and manifest themselves
unto believers in this mysterious way of purging all our sins
by the blood of Christ. Hereon will ensue an experience of
the efficacy of this heavenly truth in our own souls. There
is no man whose heart and ways are cleansed by the blood
of Christ, through the effectual application of it by the Holy
Spirit, in the ordinance of the gospel, but he hath or may
have a refreshing experience of it in his own soul, and by
the power which is communicated therewith, he is stirred
up unto all that exercise of faith, and all those duties of
obedience, whereby the work of purifying and cleansing the
whole person may be carried on toward perfection : see
2 Cor. vii. 1. 1 Thess. v. 23. 1 John iii. 3. And he who is
constantly engaged in that work with success, will see the
folly and vanity of any other pretended way for the purging
of sins here or hereafter. The consequent of these things is
peace with God, for they are assured pledges of our justifi-
cation and acceptance with him, and being justified by faith,
we have peace with God, and where this is attained by the
gospel, the whole fabric of purgatory falls to the ground, for
it is built on these foundations, that no assurance of the
love of God, or of a justified state, can be obtained in this
life : for if it may be so, there can be no use of purgatory.
This then will assuredly keep the souls of believers in a con-
tempt of that which is nothing but a false relief for sinners,
under disquietment of mind for want of peace with God.
1 1 . Some other instances of the same abomination I shall
yet mention, but with more brevity, and sundry others must
at present be passed over without a discovery. It is the
known method of gospel faith and obedience, the way of
God's dealing with believers in the covenant of grace, that
after their initiation and implantation into Christ, they
should labour to thrive and grow in grace, by its continual
exercise, until they come to be strengthened and confirmed
therein. And this in the ordinary way of God's dealing with
the church, they shall never fail of, unless it be through their
own neglect : for there are many divine promises to this pur-
pose, and it lies in the nature of the things themselves : for
the seeds of grace are of that kind of habits, which will be
increased and strengthened by exercise. Wherefore this con-
THE CHAMBER OF IMAGERY. 95
firmation in grace, is that whereof believers have a blessed
experience.
This truth in general of an implantation into Christ, and
the ensuing confirmation in grace, is universally assented
unto, none can deny it, without denying the whole doctrine
of the gospel. But the sense and experience of it was lost
amongst them of whom we treat; yet would they not forego
the profession of the principle itself, which would have pro-
claimed them apostates from the grace of Christ: wherefore
they formed an image of it, or images of both its distinct
parts, which they could manage unto their own ends, and
such as the carnal minds of men could readily comply with,
and rest in. As in the other sacrament they turned the
outward signs into the things signified ; so in this of baptism,
they make it to stand in the stead of the thing itself, which
is to make it, if not an idol, yet an image of it. The out-
ward participation of that ordinance with them is regenera-
tion, and implantation into Christ, without any regard unto
the internal grace that is signified thereby ; so that which in
itself is a sacred figure, is made an image to delude the
souls of men.
And that which they would impose in the room of spiri-
tual confirmation in grace, is yet more strange. The image
which they set up hereof is episcopal imposition of hands.
When one that hath been baptized can answer some few
questions out of a catechism, though he be very ignorant,
and openly vicious in his conversation, by this laying on of
hands he is confirmed in grace.
It may be some will say, there is no great matter one
way or other in things of this sort ; they may be suffered to
pass at what rate they will in this world. I confess I am
not so minded. If there be any thing in them but mere for-
mality and custom, if they are trusted unto as the things
whose names they bear, they are pernicious unto the souls
of men : for if all that are outwardly baptized, should thereon
judge themselves implanted into Christ, without regard unto
the internal washing of regeneration, and renewing of the
Holy Ghost; and all who have had this imposition of hands,
should without more ado, suppose themselves confirmed in
grace, they are in the ready way to eternal ruin.
12. It is granted among all Christians, that all our helps.
9G THE CHAMBER OF IMAGERY.
our relief, our deliverance from sin, Satan, and the world,
are from Christ alone.
This is included in all his relations unto the church, in
all his offices, and the discharge of them ; and is the express
doctrine of the gospel. It is no less generally acknow-
ledged, at least the Scripture is no less clear and positive in
it, that we receive and derive all our supplies of relief from
Christ by faith, other ways of the participation of any thing
from him, the Scripture knoweth not. Wherefore it is our
duty on all occasions to apply ourselves unto him by faith,
for all supplies, reliefs, and deliverances: but these men
can find no life nor power herein, at least if they grant that
somewhat might be done this way, yet they know not how
to do it, being ignorant of the life of faith, and the due ex-
ercise of it. They must have a way more ready and easy,
exposed to the capacities and abilities of all sorts of persons
good and bad, yea, that will serve the turn of the worst of
men unto these ends. An image therefore must be set up
for common use, instead of this spiritual application unto
Christ for relief, and this is the making of the sign of the
cross. Let a man but make the sign of the cross on his fore-
head, his breast, or the like, which he may as easily do as
take up or cast away a straw, and there is no more required
to engage Christ unto his assistance at any time. And the
virtues which they ascribe hereunto are innumerable, but
this also is an idol, a teacher of lies, invented and set up for
no other end, but to satisfy the carnal minds of men, with a
presumptuous supposition, in the neglect of the spiritually
laborious exercise of faith ; an experience of the work of
faith in the derivation of all supplies of spiritual life, grace,
and strength, with deliverance and supplies from Jesus
Christ, will secure behevers from giving heed unto this
trifling deceit.
13. One thing more amongst many others of the same
sort may be mentioned. It is a notion of truth which de-
rives from the light of nature. That those who approach unto
God in divine worship, should be careful that they be pure
and clean, without any offensive defilements.
This the heathens themselves give testimony unto, and
God confirmed it in the institutions of the law. But what
are these defilements and pollutions which make us unmeet
THi: CHAMBKR OF IMAGERY. 97
to approach unto the presence of God, how and by what
means we may be purified and cleansed from them, the
gospel alone declares. And it doth, in opposition unto all
other ways and means of it, plainly reveal, that it is by the
sprinkling of the blood of Christ upon our consciences, so
to purge them from ' dead works, that we may serve the
living God :' see Heb. ix. 14. x. 19 — 21. But this is a thing
mysterious, nothing but spiritual light and saving faith can
direct us herein. Men destitute. of them could never attain
an experience of purification in this way. Wherefore they
retained the notion of truth itself, but made an image of it
for their use, with a neglect of the thing itself. And this
was the most ludicrous that could be imagined ; namely, the
sprinkling of themselves and others with that they call holy
water, when they go into the places of sacred worship ; which
yet also they borrowed from the Pagans ; so stupid and sot-
tish are the minds of men, so dark and ignorant of heavenly
things, that they have suffered their souls to be deceived
and ruined by such vain superstitious trifles.
This discourse hath already proceeded unto a greater
length than was at first intended; and would be so much
more, should we look into all parts of this chamber of ima-
gery, and expose to view all the abominations in it. I shall
therefore put a close unto it, in one or two instances, wherein
the church of Rome doth boast itself as retaining the truth
and power of the gospel in a peculiar manner, whereas in
very deed they have destroyed them, and set up corrupt
images of their own, in their stead.
14. The first of these is the doctrine and grace of morti-
fication.
That this is not only an important evangelical duty, but
also of indispensable necessity unto salvation, all who have
any thing of Christian religion in themselves must acknow-
ledge, it is also clearly determined in the Scripture, both
what is the nature of it, with its causes, and in what acts and
duties it doth consist. For it is frequently declared to be
the crucifying of the body of sin with all the lusts thereof.
For mortification must be the bringing of something to death ;
and this is sin, and the dying of sin consists in the casting
out of all vicious habits and inclinations, arising from the
original depravation of nature; it is the weakening and gra-
VOL. XVI. H
98 THE CHAMBER OF IMAGERY.
duate extirpation, or destruction of them, in their roots,
principles, and operations : whereby the soul is set at liberty
to act universally from tlie contrary principle of spiritual
life and grace. The means on the part of Christ, whereby
this is wrought and effected in believers, is the communica-
tion of his Spirit unto them, to make an effectual application
of the virtue of his death, unto the death of sin ; for it is by
his Spirit that we mortify the deeds of the flesh, and the flesh
itself, and that as we are implanted by him into the likeness
of the death of Christ. By virtue thereof, we are crucified,
and made dead unto sin ; in the declaration of which things
the Scripture doth abound. The means of it on the part of
believers, is the exercise of faith in Christ, as crucified;
whereby they derive virtue from him., for the crucifying of
the body of death: and this exercise of faith is always ac-
companied with diligence and perseverance in all holy duties
of prayer, with fasting, godly sorrow, daily renewed repent-
ance, with a continual watch against all the advantages of
sin. Herein consists principally that spiritual warfare and
conflict that believers are called unto, this is all the killing-
work which the gospel requires. That of killing other men
for religion, is of a latter date, and another original. And
there is nothing in the way of their obedience, wherein they
liave more experience of the necessity, power, and efficacy,
of the graces of the gospel.
This principle of truth concerning the necessity of mor-
tification is retained in the church of Rome ; yea, she pre-
tends highly unto it, above any other Christian society. The
mortification of their devotionists, is one of the principal
arguments which they plead to draw unwary souls over unto
their superstition. Yet in the height of their pretences unto
it, they have lost all experience of its nature, with the power
and efficacy of the grace of Christ therein, and have, there-
fore, framed an image of it unto themselves. For,
(1.) They place the eminency and height of it in a mo-
nastical life, and pretended retirement from the world. But
this may be, hath been, in all or the most, without the least
real work of mortification in their souls : for there is nothino-
required in the strictest rules of these monastic votaries,
but may be complied withal, without the least effectual
operation of the Holy Spirit in their minds, in the applica-
tup: chamber of imagery. 99
tion of the virtue of the death of Christ unto them ; besides,
the whole course of life which they commend under this
name, is neither appointed in, nor approved by, the gospel.
And some of those who have been most renowned for their
severities therein, were men of blood, promoting the cruel
slaughter of multitudes of Christians upon the account of
their profession of the gospel, in whom there could be no
one evangelical grace ; for no murderer hath eternal life
abiding in him.
(2.) The ways and means which they prescribe and use
for the attaining of it, are such as are no way directed by
the divine wisdom of Christ in the Scripture ; such as mul-
tiplied confessions to priests, irregular ridiculous fastings,
penances, self-macerations of the body, unlawful vows, self-
devised rules of discipline and habits, with the like trinkets
innumerable. Hence, Avhatever their design be, they may
say of it in the issue, what Aaron said of his idol, ' I cast
the gold into the fire, and there came out this calf:' they
have brought forth only an image of mortification, diverting
the minds of men from seeking after that which is really and
spiritually so. And under this pretence, they have formed
a state and condition of life, that hath filled the world with
all manner of sins and wickedness ; and many of those who
have attained unto some of the hiohest deo-rees of this mor-
tification, on their principles, and by the means designed
unto that end, have been made ready thereby for all sorts of
wickedness.
Wherefore, the mortification which they retain, and
whereof they boast, is nothing but a wretched image of
that which is truly so, substituted in its room, and embraced
by such, as had never attained any experience of the nature
or power of gospel-grace in the real mortification of sin.
15. The same is to be said concerning good works; the
second evangelical duty whereof tliey boast.
The necessity of these good works unto salvation, ac-
cording unto men's opportunities and abilities, is acknow-
ledged by all. And the glory of our profession in this world,
consisteth in our abounding in them ; but their principle,
their nature, their motives, their use, their ends are declared
and limited in the Scripture, whereby they are distinguished
from what may seem materially the same, in those which
H 2
100 THE CHAMBEK OF IMAGERY.
may be wrought by unbelievers. In brief, they are the acts
and duties of true believers only; and they are in them
effects of divine grace, or the operation of the Holy Ghost ;
for they ' are created in Christ Jesus unto good works,
which God hath ordained, that they should walk in them.'
But the principal mystery of their glory, which the Scrip-
ture insists upon, is, that although they are necessary, as a
means unto the salvation of believers, yet are they utterly
excluded from any influence unto the justification of sinners ;
so there was never any work evangelically good, performed
by any, who were not before freely justified.
Unto these good works, those with whom we have to do,
lay a vehement claim, as though they were the only patrons
of them, and pleaders for them : but they have also excluded
them out of Christian religion, and set up a deformed image
of them, in defiance of God, of Christ, and the gospel: for
the works they plead for, are such, as so far proceed from
their own free will, as to render them meritorious in the
sight of God. They have confined them partly unto acts of
superstitious devotion, partly unto those of charit}^ and
principally unto those that are not so ; such are the building
of monasteries, nunneries, and such pretended religious
houses, for the maintenance of swarms of monks and friars,
iilling the world with superstition and debauchery. They
make them meritorious, satisfactory, yea, some of them,
which they call of supererrogation, above all that God re-
quireth of us, and the causes of our justification before God.
They ascribe unto them a condignity of the heavenly reward,
making it of works, and so not of grace, with many other
defiling imaginations ; but whatever is done from these
principles, and for these ends, is utterly foreign unto those
good works which the gospel enjoineth, as a part of our
new or evangelical obedience. But having, as in other cases,
lost all sense and experience of the power and efiicacy of the
grace of Christ, in working believers unto this duty of obe-
dience, unto the glory of God, and benefit of mankind, they
have set up the image of them, in defiance of Christ, his
grace, and his gospel.
These are some of the abominations which are pourtrayed
on the walls of the chamber of imagery in the church of
Rome ; and more will be added in the consideration of the
THE CHAMBER OF IMAGERY. 101
image of jealousy itself, which, God willing, shall ensue in
another way. These are the shadows which they bet ke
themselves unto, in the loss of spiritual light to discern the
truth and glory of the mystery of the gospel, and the want
of an experience of their power and efficacy unto all the ends
of the life of God, in their own minds and souls. And al-
though they are all of them expressly condemned in the let-
ter of the Scripture, which is sufficient to secure the minds
of true believers from the admission of them, yet their esta-
blishment against all pleas, pretences, and forc^, for a com-
pliance with them, depends on their experience of the power
of every gospel truth unto its proper end, in communicating
unto us the grace of God, and transforming our minds into
the imase and likeness of Jesus Christ.
SERMON XVII*
SEASONABLE WORDS
FOR
ENGLISH PROTESTANTS.
This sermon was preached at a Fast, Dec. 22, 1681.
P R E F A C E.
To THE Reader,
Upon tlie desire of some, interested in the publication
of this sermon, I have perused it, and do communicate
these my thoughts concerning it.
There appears unto me in it those two things, which
do above all others commend any sermon, or any other
book ; namely, most weighty and seasonable argument,
with very judicious and methodical management.
If I am able to judge, the management speaks,
' arma virumque,' the man and his furniture. And it
is like its great author, well known to this age, and like
to be so unto future ones, by his v»7ritings in more than
one language. There is a favour due unto all posthu-
mous pieces, of which sort this is ; but there is little
need that this piece seems to have of it.
As for its argument, it is very salvation; and that
not merely personal, or domestical, but national. This,
if any thing, will be acknowledged momentous ; and
now, if ever, it must be acknowledged seasonable.
Now, in this our day, 'known only to the Lord.' Nay
now, that it is neither day nor night, as the prophet
speaks. Now that city and country are crying, ' watch-
man, what of the night? watchman, what of the night?'
Now, that the three frightful signs of approaching night
are so upon us ; I mean, shadows growing long, la-
bourers going apace home, and wild beasts going
boldly abroad. ' Quis talia fando temperet a lachry-
mis?'
In a word, here is that which will sufficiently re-
commend it'^elf to al! periou:? readers. It is the com-
104
PREFACE.
plaint of many, that our booksellers' shops are become
heaps of dry sand, in which many a rich stone is lost.
But it is known to all, that diamonds will be found out
by their own lustre. And I make no great question
but so this sermon will be. That it may be so, and may
go much abroad, and do good wherever it comes, is the
prayer of
Thy servant in Christ Jesus,
D. Burgess.
From vny house in Bridges Street, in
Covent Garden, Aug. 7, 1690.
SEASONABLE WORDS, &C. 105
SERMON XVII.
For Israel hath nut been forsaken, nor Juduh of his Cud, of the Lord of
hosts, though their land was filed with sin against the Holy One of
Israel. — Jer. li. 5.
This chapter, and the foregoing, are an eminent prophecy
and prediction of the destruction of Babylon, and of the land
of the Chaldeans, of the xnetropolitical city of the empire,
and of the nation itself. There is a double occasion for the
inserting of these words. The first is to declare the grounds
and reasons, why God would bring that destruction upon
Babylon, and upon the land of the Chaldeans. The words
of ver. 4. are, ' The slain shall fall in the land of the Chal-
deans, and they that are thrust through in her streets.' Why
so ? For, saith he, ' Israel hath not been forsaken.' The
reason why God will destroy the empire of Babylon is, be-
cause he will remember Israel, and what they have done
against him. This lies in store for another Babylon in God's
appointed time. The second reason is, that it may be for
the comfort, for the supportment of Israel and Judah, under
that distress which was then befalling them, upon the en-
trance of this Babylon in the land of the Chaldeans. Not-
withstanding all, saith he, yet ' Israel is not forsaken, nor
Judah of his God.'
We are called this day to join our cries with the nation
in the behalf of the land of our nativity. And though it
hath been, as most of you know, my constant course on such
solemn days as these are, to treat in particular about our
own sins, our own decays, our own means of recovery; yet,
upon this occasion I shall, as God shall help me, from these
words, represent unto you the state of the nation wherein
we live, and the only way and means for our deliverance from
universal destruction. To declare our interest herein, some
things must be observed concerning this Babylon, whose
destruction is so solemnly prophesied of in this and the
foregoing chapter; and I must observe three things con-
cerning it.
1. That Babylon was the original of apostacy from the
natural worship of God unto idolatry in the whole world.
106 SEA.SONABLl-: MORDS
There was great iniquity before the flood, but no mention
of any idolatry. There was a natural worship of God through-
out the world, that was not corrupted with idolatry. There
is no mention of it until the building of Babel. Tnere it
began : the tower which they built, they turned into a temple
of Belus, whom they had made a god, and laid his image in
the top of it. There was the original. You shall see im-
mediately how we are concerned. There was the original
of apostacy from natural worship unto idolatry.
2. Their idolatry. The idolatry that there began, con-
sisted in image worship, in the worshipping of graven images,
which was their idolatr}^ that they set up with respect unto
men departed, whom they worshipped by tiiem. Four times
in this prophecy doth God say, he will ' take vengeance on
their graven images.' And from Isa. xl. to the end of xlvi.
you have a description of the idolatry of Babylon, that it
all consisted in making carved idols, and graven images.
The rest of the world, especially of the eastern nations, fell
into the worshipping of the sun, which they called Baal,
and Moloch, and Kemosh, all names of the sun ; and the
worship of the moon, which they called Ashtaroth, and the
queen of heaven; but the idolatry of Babylon was by graven
images and idols.
3. They were, so far as appears upon record, the first
state in the world, that ever persecuted for religion, that op-
pressed the true worshippers of God, as such, as being 'mad
upon their idols,' as the prophet saith they were, they were
inflamed upon them. They were the first that oppressed
the church, because of its worshipping of God, and de-
stroyed that worship among them. Hence the church prays
in this chapter, ' The vengeance of the Lord, and of his
temple be upon Babylon:' not only the vengeance of the
Lord, for destroying of his people ; but the vengeance of his
temple, for destroying of his worship, be upon Babylon,
shall Zion say. ' Others have afllicted me,' saith he in the
same chapter, ' but this Nebuchadnezzar, king of Babylon
hath broken my bones.' They were the great oppressors
of the church.
Upon these three accounts, which is that I would ob-
serve, the name of Babylon, and all that is spoken of it in
the Old Testament, is transferred to the apostate church of
FOR ENGLISH PROTESTAXTS. 107
Rome in tlie New, and all applied unto it in the Book of the
Revelation, and that upon this great analogy, which I shall
now briefly shew.
Wliy doth God call the apostate state of the church
under the New Testament, 'Babylon, Babylon, the Mystery?'
For these three reasons :
(1.) As old Babylon was the rise and spring of apostacy
from natural worship in the world unto idolatry, so this new
Babylon was the rise and spring of apostacy from evange-
lical worship in the world unto idolatry. Mark the analogy.
Hence she is called, * the mother of harlots :' that is, she
that had brought forth all the idolatrous churches and wor-
ship that were in the world. Did Babylon begin to aposta-
tize into idolatry from natural worship ? so Rome began to
apostatize into idolatry from spiritual evangelical worship.
Therefore the Holy Ghost calls her Babylon.
(2.) The peculiar idolatry of Babylon consisted in image
worship, the worshipping of men departed under images
made to their likeness. And the peculiar idolatry of Rome
consists in image worship, the worshipping saints departed,
which is a great part of their idolatry. And therein they are
Babylon also.
(3.) As Babylon was the spring of all persecution against,
and oppression of, the church of God, under the Old Testa-
ment ; so Rome hath been the spring of all persecution, and
oppression of the church of God since the apostacy, under
the New Testament.
On these accounts hath the Holy Ghost in infinite wis-
dom transferred over the name, and state, and other things
spoken of Babylon from the old unto the new.
I have mentioned this, that you may see the interest of
England in this text of Scripture. So far as the truth of re-
ligion is owned in this nation, so far as there is a testimony
given against idolatry, we are to God as Israel and Judah,
though the land be filled with sin. At the time of this pro-
phecy Israel and Judah were in danger of present destruc-
tion and desolation from the old Babylon; and if we do not
mock God in all we do, we are under apprehensions that
England and the church of God in England, is under danger
of the same desolation and destruction from new Babylon,
108 SEASOXABI.K WOUDS
upon the same account and principle. If we do not mock
God, that is that we profess at this day. Wherefore the pa-
rallel runs thus far equal. Such as was Babylon of old, such
is that at present : such as was the danger of Israel and
Judah from them at that day, such is the danger of England
from the new at this present. This is spoken in general.
For the opening of the words observe these three things:
First, That there is in them a reduplication of the names
or titles of God. He is in this verse called by the name of ' the
Lord of hosts,' and by the name of 'the Holy One of Israel.'
Where there are such reduplications of the name of God, or
any of his titles, the Holy Ghost would have us take notice,
that it is a matter of great importance wheroof he speaks.
Secondly, There is a distribution and application of
these names of God unto distinct occasions suitable unto
them.
1. There is in it mentioned an intimation of a surprisal
with some protection or deliverance. Who shall it be done
by ? ' The Lord of hosts,' saith he, ' the Lord his God.' And
he doth not in vain add immediately, 'The Lord of hosts,'
that title of God. He who hath the host above, and the
host below in his sovereign disposal. God's host above are
all the holy angels, and all the heavenly bodies in their in-
fluences. The stars in their courses fought against Sisera;
and he hath lately hung forth among us a flag or ensign of
his host above, intimating that he is arising in his indigna-
tion, as ' the Lord of hosts,' and hath hung forth an ensign
before his coming, full of dread and terror. Aud he is ' the
Lord of hosts' here below, of all men, and of all creatures,
disposing of them as seems good unto him. The prophet
adds this name of God, because of the unspeakable great-
ness of the thing he mentions, namely, that Israel should
not be forsaken, nor Judah, while the land was so filled with
sin, and the whole interest of Babylon so coming upon them.
2. The other title of God is, ' The Holy One of Israel.'
This is applied peculiarly unto their sin: ' The land is filled
with sin against the Holy One of Israel.' It is the greatest,
it is the highest aggravation of sin, that it is against the
holiness of God, ' who is a God of purer eyes than to behold
iniquity.' So hath the wisdom of the Holy Ghost applied
FOR KXGLTSH PROTESTANTS. 109
these two distinct titles of God unto the two distinct consi-
derations of the people ; first, of their protection, that he is
'the Lord of hosts;' secondly, as of their sin, that he is 'the
Holy One of Israel.'
Thirdly, The third thing is this : that in this woful state
there is yet an intimation made of a covenant interest of
Judah in God, and that God did yet own them as his in cove-
nant. ' Israel hath not been forsaken, nor Judah of Iiis God.'
Brethren, no man, I think, hath less of faith than I ; no man
doth more despond. But if I could see these two things in
concurrence, ' his God,' and ' the Lord of hosts,' that is,
sovereign grace, according to his covenant; and sovereign
povv'er, according to his providence; there is ground for any
man's faith to build upon : ' his God, the Lord of hosts.'
Nothing but sovereign grace and sovereign power can pre-
serve a people, when their land is full of sin against the
Holy One of Israel, and destruction seems to encompass
them from the interest of Babylon.
I shall speak yet a little more particularly. You may
consider in the words,
1. That which is mentioned in the last place; the state
of the people at this time: 'Their land was filled with sin
against the Holy One of Israel.'
2. An intimation of approaching deserved destruction on
that account: ' Though the land :' it is in that condition that
it ought to look for nothing but destruction.
3. A stranoe and wonderful surprisal, notwithstandins:
this, in sovereign grace and power : ' Israel hath not been
forsaken, nor Judah of his God, the Lord of hosts.'
What shall I speak to is this.
Observation. When a land is filled with sin against the
Lord, let men's hopes and expectations be what they will,
they are in danger of utter destruction, and cannot be saved,
but by the actings of sovereign grace and power.
I shall, for the handling hereof, at least I design to do
these three things :
I. Shew when a land is filled with sin against the Holy
One of Israel.
II. Gather up what evidences we have, that England is
not yet utterly forsaken of God.
III. Manifest what is indispensably required of us, that
110 SEASONABLE WORDS
we may not be given up unto that utter desolation and de-
struction, that lieth at the door,
I do believe that I am not in my thoughts far from your
case, far from the case of the nation. I do not search for
things to speak to, I shall speak only those, that are com-
pliant with the common reason and understanding of all
sober persons.
I. There are three ways whereby a land may be said to
be filled with sin.
1. When the sins of a land or nation are come to the
full, to the utmost measure that God hath allotted to them
in his patience. There is such an allotment of patience to
every nation under heaven, and when it comes to its ap-
pointed issue, no means under heaven can defer or delay
their destruction one day. Thus saith God before the flood,
'The land is filled with sin, the whole earth with violence; a
flood shall take them away :' the cry of Sodom and Go-
morrah came up to God ; they had filled up their measure ;
God sent fire and brimstone to destroy them. ' You shall
not yet go into Canaan.' Why ? ' The iniquity of the Amo-
rites is not yet full.' There is a time appointed, wherein
the iniquity of the Amorites shall come up to its full mea-
sure, beyond which their destruction shall not be delayed.
This was not now the case of Israel and Judah. It proved
afterward to be their case, as the apostle describes it, 1 Thess.
ii. 15, 16. * Who both killed the Lord Jesus, and their own
prophets, and have persecuted us; and they please not God,
and are contrary unto all men : forbidding us to preach to the
Gentiles that they might be saved, to fill up their sins aKvay:
for the wrath is come upon them to the uttermost.' How
come? They have filled their measure, reached to their
bounds : * wrath is come upon them to the uttermost.' I
hope, I pray that this is not, that this may not be the state of
England ; that our land is not so filled with sin, as that
God's decree of absolute and universal desolation should be
gone forth against us.
2. A land may be said to be filled with sin, when it is
come to that degree and measure, as that God will not pass
it by without some severe desolating judgment. He will
not utterly forsake it, he will not utterly destroy it; but let
all mankind do what they will, he will not pass it by without
FOit ENGLISH PROTESTANTS. Ill
some severe desolating judgment. Such was their case
even at this time. You may see in 2 Chron. xxxvi. 16,
* But they mocked the messengers of God, and despised his
w^ords, and misused his prophets, until the wrath of the
Lord arose against his people, till there was no remedy.'
It was impossible that the judgment of "God should be turned
away from them. In this state God saith, 'Pray not for
this people ; my heart shall not be towards them :' until he
had brought his judgment upon them. 'Though Moses
and Samuel stood before me, I will not hear them.' Ay,
but what if reformation come in? Nay, nay, saith he, it is
determined against them: reformation shall not save them.
See 2 Kings xxiii. 25, 26. where there is an account given
of the greatest reformation that ever was wrought in Judah,
by Josiah. So it is said, ' Like unto him there was no
king before him, that turned to the Lord with all his heart,
and with all his soul, and with all his might, according to
all the lav/ of Moses ; neither after him arose there any like
him :' having reformed the whole nation. Then sure all
will be well. See the next Words : ' Notwithstanding the
Lord turned not from the fierceness of his great wrath,
wherewith his anger was kindled against Judah; and the
Lord said, I will remove Judah also out of my sight.'
There is a time and season when God, although he will
not utterly destroy and forsake a nation for ever, yet he
will not pass them by, until he hath brought a severe de-
structive scourge upon them. Whether this be the stale
of England at this day, or no, God only knows, and of man-
kind not one. Whether we are come to that state, wherein
there is no remedy, wherein nothing w^e do shall prevent
desolating judgments, I say, God only knows, and of men
not one.
3. A land is filled with sin, when it is come to such a
degree and measure, as that there is no rule of the word,
nor any prognostic from providence, nor any conjecture
from the state of things, that can give any determination
what will be the issue. Judgment is deserved, and there is
nothing remains but to look upon the balance, as it is held
in the hand of sovereignty ; which way it will turn, God
only knows. The decree is not yet gone forth. In this
your state God doth not say, ' Pray not for this people :'
112 SEASOXABLE WOUDS
God doth not say, 'Though you reform, I will not turn
from the fierceness of my wrath :' but God saith, ' Who
knows if God will return and leave a blessing ? Who knows
if God will be entreated and have mercy ?' lie leaA^s it upon
the absolute pleasure of sovereignty to give us encourage-
ment to wait upon him. Because I take this, yea, and I
take it in the best of my hopes, to be that wherein we are
concerned, pray take these two things along with you, be-
fore I go to shew it in particular. The first is, that in this
state, if God gives time and space, there is encouragement
enough left to make our applications to him for the removal
of impending judgments. Methinks sometimes I see by
faith the Lord high lift up upon his throne, and his train
filling the temple with his glory, and holding the balance
of this nation in his hand, and can turn it to mercy or
judgment as seems good unto him. While it is so, while
though ' the woman be put into the epha, yet the talent of
lead is not laid upon her,' there is time for intercession, yet
time for the interposition of God. And secondly, I say,
and do you take it as you see good, but I will tell you my
persuasion, that if there be not a compliance with the calls
of God unto this nation, upon this suspension and arrest of
judgment that we are under, we shall as certainly perish, as
if we were in either of the two former conditions. If the
Chaldeans were all wounded men, if there was no hope, no
strength, no relief in the papal cause, they shall rise up and
smite as in the day wherein ' Shalman spoiled Beth-arbel.
and the mother was dashed in pieces upon her children ;'
Hos. X. 14. Unless there be a compliance with the calls of
God in the days wherein we live.
Let us then a little, as God will give strength, inquire
when a nation is so filled with sin against the Holy One of
Israel, as certainly to put the balance into the hands of so-
vereignty, and to take off all rules and prognostics (which
with great grief I have heard sometimes insisted upon), and
reduce us merely to the hand of sovereignty. When is it
that a land is so filled with sin?
(1.) A land is so filled with sin, when all sorts of pro-
voking sins do aboimd in it; when there is no exception to
be put into the indictment; when there is no provoking sin
that ran be thoiiofht on, that is not in the nation. For if
FOR ENGLISH PROTESTANTS. 113
there be but one provoking sin absolutely excluded, there is
room for mercy to dwell. Who now shall plead for England?
Who shall put in an exception for England into this indict-
ment ? Oh poor England, among all thy lovers, thou hast
not one to plead for thee this day ! From the height of pro-
faneness and atheism through the filthiness of sensuality
and uncleanness, down to the lowest oppression and cheat-
ing, the land is filled with all sorts of sin. If there be any
that can put in an exception, as to any provoking sin that
is not among us, let them stand forth and plead the cause
of this nation. I profess my mouth is stopped. 'The land
is filled with sin against the Holy One of Israel.' It is to no
purpose to enumerate our sins ; the roll is too long to be
read at this lime ; and I am sorry it hath been cut, and
thrown into the fire ; when it hath been spoken of, con-
temned and despised, as Jeremiah's was by Jehoiakim. But
so it is.
(2.) A land is so filled with sin against the Holy One of
Israel, when all sorts of persons in a land are guilty of pro-
voking sins. Pray mistake me not ; I do not say, all
persons of all sorts : God forbid. If it had been so, we had
long since been like unto Sodom and Gomorrah. ' If the
Lord of hosts had not left us a small remnant, we should
have been as Sodom, and we should have been like unto Go-
morrah;' Isa. i. 9. But whereas there are many sorts of
persons, rulers, and them that are ruled ; high and low, rich
and poor; in court, in city, in country; I say, all sorts of
persons have been guilty of these provoking sins : * We, and
our princes,' as Daniel speaks, and our rulers, and the
people, the inhabitants of the land of all sorts. Who shall
plead here for England? Who shall bring forth a sort of
persons ? nay, it is not so in the throne ; nay, it is not so at
court ; nay, it is not so among the clergy ; nay, it is not so
in the city; nay, it is not so in the country; it is not so
with the rich ; it is not so with the poor. Let any one,
that can, bring in a plea for this poor nation, that we may
not conclude the land is filled with sin against the Holy One
of Israel.
But you will say. Here lies an exception : there are
many persons, many churches free from these flagitious
and provoking sins : there is a sort of persons, churches,
VOL. XVI. 1
114 SEASONABLE WORDS
and professors, who walk in the fear of God, and are free
from all these sins ; and therefore it doth not extend to all
sorts.
Brethren, you know my mind full well in this matter.
1 have been for these three last years upon all occasions in-
culcating it upon you. I acknowledge the churches in this
nation are not guilty of those sins, whereby God is provoked
against the nation to bring on national judgments : but I
do say, that churches and professors in this nation are guilty
of those sins, for which Christ will bring correcting judg-
ments upon churches and professors ; so that we are all in
the same way and bottom, though not all upon the same
account: 'The land is filled with sin.' How are your
thoughts concerned in these things, brethren ? I confess to
you I speak ray heart, my conscience, as in the presence of
God, and as thnt whirh yon orp r.oncerned to consider.
I have given you two evidences that this land is so filled
with sin against the Holy One of Israel.- I will give you
two more.
(3.) When the sins of a land have upon them the greatest
aggravations that national sins are capable of. What are
they ? They are plain ; they are against warnings, and against
mercies ; all sorts of sins in all sorts of persons ; against all
sorts of warnings, and against all sorts of mercies. God
hath not left this land without warnings in heaven above,
and in earth beneath. Was there no warning given us in
the wasting, desolating plague ? No warning in the con-
suming, raging fire? No warning in the bloody war that
ensued thereon ? No warning in all the prodigious appear-
ances in heaven above, that we have had ? None in that
which at present hangs over us, as an ensign of God's su-
pernal host? I acknowledge there hath been, I fear a weak-
ness in one kind of warning by the public dispensation of
the word. But God Ivath not left himself without witness :
he hath multiplied warnings, and they have not been com-
plied withai. Have they, brethren ? 'Were they at all
afraid,' saith Jeremiah, when the roll was read ? Or, ' did
they rent their clothes?' Jer. xxxvi. 24. No, not at all.
Have these warnings of God been complied withal ? Hath
the voice of God in them been heard? Hath the nation
been afraid? Have they rent their clothes and returned to
FOR ENGLISH PROTESTANTS. 115
the Lord ? They have not. We yet continue, God help us,
in a state of sin against warnings. And as for mercies, the
mercies of peace and plenty have been the food of lust, of
covetousness and sensuality, and have pampered us in wan-
tonness, to the rending and tearing one another.
(4.) When in the secret workings of God's providence
there is an inclination in a sinful people unto a compliance
with them, from whom their destruction is like to proceed ;
it is a sign that God is withdrawn from them, and that the
land is so filled with sin. When Israel was to be destroyed
by the Assyrian, when Israel saw his sickness, he sent to
the king of Assyria, applied himself to the king of Assyria,
by whom he was to be destroyed ; Hos. v. 13. When Judah
saw his sickness, all his inclinations and applications were
unto the Babylonians and Chaldeans, by whom he was to be
destroyed. The prophet Ezekiel hath a whole chapter to
tell you of the fondness of that people upon the Babylonians
before their destruction ; Ezek. xxiii. ' They were all like
princes and mighty men, and thou wast in love with them,
and committed adultery with them;' that is, partook and
complied with their idolatry. When it is so, it is evident
that God is greatly withdrawn from such a people, and that
they are nigh unto their desolation.
What shall we plead for England in this matter? Is it
not known what wretched and vile compliances we have had
with a neighbour nation, the French, following their man-
ners, imitating their customs, promoting their interest, ad-
vancing their reputation, when every man almost among us
talked of nothing but that we should be destroyed by the
French? An eminent token of the hand of God upon us,
and that the land is so filled with sin against the Holy One
of Israel. Nay, go farther, whence is it (for we bear our-
selves herein not only upon the truth of the thing itself, but
also upon the proclamation inviting us upon this day),
whence is it, that we fear the judgments of God? Whence
do we fear desolation, confusion, destruction upon this na-
tion, to our religion, to our liberties, to our lives ? Is it not
from the papal interest ? There is it stated by our rulers,
and in the thoughts of all sober persons. And had we been
wise, we might have seen it many years ago. But what
have we been doing for some ages ? Deserting our princi-
i2
116 SEA SOX ABLE WORDS
pies, forsaking the foundation we stood upon against the
papacy, foregoing those avowed principles of the first re-
formers, pleading for conipliance, pleading for a possibility
of reconciliation, avowing them to be a true church. And
in one word, if the power of the Protestant religion had not
been preserved in the body of the people, it had by some
been long ago given up to the papal interest, and this at a
time working eftectually among us when we were in dread,
all that were wise and considerative, that there would from
thence arise the desolation and destruction of this church.
I have given you these evidences, that this land of ours
is so filled with sin against the Holy One of Israel. And if
they can answer it, and disprove it, no man shall more re-
joice in it than myself.
I should in the next place shew the danger that land is
in, when things lie in this equal balance. For I pray ob-
serve, I have not given these things to prove the land ha.th
filled up its measure of iniquity, and must certainly be de-
stroyed ; I have not given them to prove absolutely that
there is a decreed judgment that cannot be diverted, that
there is no remedy, that notwithstanding reformation, God
will say, ' I will not turn away the fierceness of mine anger:'
but I have given them only to prove, that we are in that state
and condition, wherein there is no certain rule of the word,
no indication of providence, no rational rnnsideration of the
state of things, tliat can give us any security of protection,
or deliverance ; but that we are absolutely resolved upon
sovereign grace and mercy, and without relief from thence,
I shall only say, as to the proof of the proposition, what the
prophet saith, Isa. xxxiv. 16. ' Seek ye out of the book of
the Lord and read, not one of these things shall fail.'
To omit all the considerations, and all the proof I in-
tended, that soverereign grace and mercy must be our
relief, if ever we be relieved ; I proceed unto the second
thing, which is,
II. To give in evidences, that England is not yet utterly
forsaken of the Lord its God, the Lord of hosts, though the
land be thus filled with sin.
So that there is ground of encouragement yet remaining
to apply ourselves to God. And in truth I will tell you the
best I can think of.
FOR ENGLISH PROTESTANTS. 117
1. The large and wonderful discovery of the horrible
plot, of the horrible popish plot, laid for the ruin, destruc-
tion, and desolation of this nation, is an evidence that Eng-
land is not yet, I say, utterly forsaken of the Lord its God.
It was not discovered by our rulers, from whom it was hid.
. It was not discovered by the severe indagation and watch-
fulness of ministers of state from foreign intelligence, the
usual way of discovering such plots. It was not discovered
by persons of authority and interest, to warrant the disco-
very. It was not so in a time when the nation was awake,
and looked about them, and were jealous of such things ;
but in the deepest security. It hath admitted, it hath met
with all the endeavours of hell and men for the covering of
it; yet through the conduct of the holy providence of God,
it hath broke forth to that discovery, as that it is publicly
proclaimed to all the nation. I say with the wife of Ma-
«oah : ' If God would have destroyed us, he would not have
shewed us this thing.' If he had utterly forsaken us, he
would have left us to have been swallowed up, when we
should not have had leisure to have cried, alas ! To me, I
say, it is an evidence that England is not yet utterly
forsaken.
2, That God hath stirred up some, at least, of the no-
bles, and our rulers, to follow on this discovery, to bring it
forth to light, and to pursue them to condign punishment,
who were the contrivers, authors, abettors, and carriers on of
that bloody design. I will not speak one word or syllable
to their dishonour or disrespect, who deserve both honour
and respect from us: but this I will say, that if I know
them, or any thing of them, this is not from themselves;
this is from the clothing of the Spirit of God, and anoint-
ing to this very work, and is not from themselves, nor their
own principles, nor their own inclinations, but the hand of
God in them and upon them. Add hereunto the strange
and wonderful quiet disposure of the magistracy of this city
into the hand of persons, prudent, diligent, and watchful,
whom we have reason to pray for, and bless God for. And
it is strengthened by the stirring up of a spirit in the com-
mon people, unto an unheard-of heat and earnestness in
bearing witness and testimony against popery and all their
abominations, in such a manner as hath not fallen out in
118 SEASONABLE WORDS
any nation under heaven, and this acted above and beyond
their spirits and principles. These things to me are some
evidences, that England is not yet utterly forsaken of the
Lord its God, though the land be full of sin.
3. I could instance in the embroilments of foreign na-
tions abroad. At this time they are all quiet ; but who is
there that doth not know that they all stand as it were on
the tiptoe, looking who shall first begin to cut throats, and
kill men ? Even all the nations in Europe are in this posture
at this day. Though they are quiet this cold weather, yet
who shall begin first, who shall make the attack, and who
shall defend, is the talk of all Europe, whereby some of them
may have been hindered from a public contributing to the
ruin of this poor nation.
4. It is an evidence that England is not yet forsaken, in
that a secret, efficacious influence of divine providence hath
preserved the body politic of the nation in its being and
union, when all the ligaments of law and mutual trust have
been broken. There hath been such a dissolution of mutual
trust, and all ordinary ligaments of the politic union of a
nation, that if God had not powerfully grasped the whole
in his hand, we had long since been in confusion, and every
man's sword had been in the side of his brother and his
neighbour. But to this day we are preserved in peace by a
secret, influential power of divine wisdom and providence,
whose footsteps I would adore more and more ; which is so
much the more excellent, in that it is not visible, and by
outward force, but merely upon the minds of men. This is
to me another evidence that England is not yet forsaken of
its God, the Lord of hosts.
5. My last is this : that after God hath by so many
ways, and so many means, declared unto us his displeasure
against our sin, having declared the sentence in his word,
yet he hath visibly granted an arrest of judgment. The
sentence shall not be put in execution, saith God, while I
give this people a time, and space, and season of repentance
and reformation. Alas ! if God had utterly forsaken us, he
would have taken us off in the midst of our security ; evil
would have risen, and we should have known the morning of
it; destruction would presently have overtaken us. But
now God hath given us various calls, various warnings, and
FOR ENGLISH PROTESTANTS. 119
leaves us a space as yet, to see what we will do, and what
will become of us. I will give them a trial, saith God, the
decree shall not yet go forth, judgment shall not yet come
forth to execution, I will give them a space for repentance.
And this consideration hath a double corroboration of this
blessed space and season God hath given us for to apply
ourselves so far to his call, as to remove his judgments that
are impending over us.
(1.) The first is, that he hath reserved a remnant among
us, that do make use of this space and season to apply them-
selves unto the throne of grace, and to cry mightily for
mercy. God hath not taken his Holy Spirit from us. God
hath not said by any open work, or secret intimation of pro-
vidence, ' Pray no more for this people ; my heart shall not
be toward them.' He hath not said so ; and therefore, there
are yet among us precious souls, who do lift up prayers to
God night and day, not only for themselves and families,
not only for the church of God, but for this poor land of
our nativity, that, if it were the will of God, we may not see
it soaked in blood ; that God would not come forth to de-
stroy it with a curse ; that God would pity, and spare, and
have mercy upon it; that he would not make it an ' acel-
dama,' 'a field of blood.' There are many cries to God to this
purpose. So that there are some, by whom this space and
season God hath given us, is made use of.
(2.) It hath strength from this, that there is an invitation
and encouragement given to the whole nation, to join toge-
ther in their cries to God this day for the same end and pur-
pose. I confess to you, give me leave to speak it, I am
afraid the body of the nation, considering their conduct in
this sort of duty, will make no great work of it, towards the
averting of judgments in such a day as this is. And I am
afraid also, that the approaching carnival, or time of feasting,
will quickly blot out all impressions that ought to be in the
minds of men from such a day as this is. This is all I can
say, God is publicly acknowledged, and what influence
that may have in a farther suspension of judgment, till the
nation be better prepared to seek unto him, I know not.
Methinks these are evidences (to me they are) that Eng-
land is not yet utterly forsaken of the Lord its God : the
miraculous discovery of the plot for our destruction : the
120
SEASON A ULt M'ORDS
pursuit of it by some of our rulers, and the body of the na-
tion : the embroilment of foreign nations in their own con-
cerns : the preservation of the political interest and body,
when all the ligaments of law, and love, and trust were dis-
solved : the space and season that God gives us, that we are
not immediately hurried into blood and confusion, attended
with a spirit of prayer in some of God's own people : and with
a public acknowledgment of God in this day in the nation.
III. I should now proceed to my last thing, to shew you,
that in this state, wherein a land is so filled with sin, as ab-
solutely to put the determination of all things into the hand
of sovereignty, and where yet there remains some evidences
that God hath not utterly forsaken us, what is required of
us, what is expected from us, that may be a means to turn
away the wrath and displeasure of God from this poor land
and nation.
I should have spoken to the following things :
1. That whatsoever be the language of God's calls, un-
less there be a general compliance with them, this land can-
not be saved.
2. I should have shewn you, that all the diligence, and
the courage, and the watchfulness of the rulers, shall not be
able to preserve us from that destruction which we have de-
served; unless something else be done ere long, their hearts
will faint, and their hands fail, and their thoughts be divided.
For that alone will not do.
3. Prayer will not do in this case, though that be ne-
cessary and required, it will not do it. God doth not cry to
us merely that we should cry to him. * Why criest thou,'
said God to Joshua, 'there is an accursed thing.' Why dost
thou lie upon thy face, and cry, and pray, when judgment is
coming upon you ? There is an accursed thing got among
you. It is so with us.
To speak very plain in a plain case ; the state of this
nation is such, let our expectation and our hopes be what
they will, and prognostics be multiplied, God can multiply
upon another hand : the case of this nation is such, that
without repentance evidenced, and universal reformation
sincerely endeavoured, England cannot be saved, will not
be saved ; God will forsake it, destruction from the Lord
will overtake us.
FOR ENGLISH PROTESTANTS. 121
5. I should have told you also what I judge indispensably
necessary that any such reformation may be obtained in this
nation. As,
(1.) That there be, through the providence of God, pro-
vided another manner of administration of the word through-
out the nation, than at present there is, which is the only
means of conviction, and conversion unto God. Signs, and
wonders, and judgments terrify; it is the word that must
reform and turn to God. And if the state of things continue
so, that some who are able and wise for the work are forbid,
and others, that engross all to themselves, are either unable,
or negligent in it ; I have no great hopes of seeing reforma-
tion in this land.
(2.) Unless the generality of magistrates be better prin-
cipled for, and better instructed in, their office, than as yet
they seem to be, a reformation will not be carried through
this nation. And,
(3.) Which is the principal ; that those who have been
examples in sinning, and in drawing others to sin, become
examples in repenting, and reforming, and turning to God.
(4.) Lastly, that the whole nation be stirred up, and do
not faint in the pursuit of it.
I have scarce been able to speak the heads of these things
unto you. I wish I had strength to speak all that is in my
thoughts and heart upon this matter, unto this whole nation ;
for hereon, and not on any think else, depends the deliver-
ance and safety of it.
SERMON XVIII.
THE
NATURE AND BEAUTY OF GOSPEL WORSHIP.
For through him we both have access by one Spirit tmto the Father. —
Ephes. ii. 18.
In the foregoing verses the apostle makes mention of a
double reconciliation, wrought by the blood of the cross ;
the one of the Jews and Gentiles unto God ; the other of the
same persons one to another. There were two things in the
law. First, Worship instituted under it. Secondly, The
curse annexed unto it. The first of these being appropriated
to the Jews, with an exclusion of the Gentiles, was the cause
of unspeakable enmity and hatred between them. The latter,
or the curse falling upon both, was a cause of enmity be-
tween God and both of them. The Lord Jesus Christ, in his
death removing both these, wrought and effected the two-
fold reco' ciliation mentioned. First, ' He brake down the
middle /all of partition between us,' ver. 14. and so ' made
both one ;' that is, * between us,' the Jews and Gentiles.
He hath taken away all cause of difference that should
hinder us to be one in him. And how hath he done this?
By taking away the * law of coiiimandments contained in
ordinances,' ver. 15. that is, by abolishing that way of wor-
ship which was the Jews' privilege and burden, from which
the Gentiles were excluded ; so breaking down that wall of
partition. Secondly, By the cross at his death he slew the
enmity, or took away the curse of the law ; so reconciling
both Jews and Gentiles unto God, as ver. 16. By bearing
the curse of the law he reconciled both unto God ; by taking
away and abolishing the worship of the law he took away
all grounds of difference amongst them.
Upon this reconciliation ensueth a twofold advantage or
privilege: an access into the favour of God, who before was
at enmity with them ; and a new and more glorious way of
THE NATURE AND BEAUTY, &C. 123
approaching unto God in his worship, than that about
which they were before at difference among themselves.
The first of these is mentioned, Rom. v. 2. And that,
which is there called, an * access into this grace wherein we
stand,' may in the text be called, an * access unto the Fa-
ther:' that is, the favour and acceptance with God which we
do enjoy. Thus our access unto God is our sense of accept-
ance with him upon the reconciliation made for us by Jesus
Christ. But this seems not to me to be the special intend-
ment of the text; for that access unto God here mentioned,
seems to be the effect of the reconciliation of the Jews and
Gentiles among themselves : by the abolishing of the cere-
monial worship, a new and more glorious way of worship
being now provided for them both in common, is there ex-
pressed. Before the reconciliation made, one party alone
had the privilege of the carnal worship then instituted ; but
now both parties have in common such a way of worship,
wherein they have immediate access unto God ; in which
the apostle asserts the beauty and glory of the gospel wor-
ship of Jews and Gentiles above that, which enjoyed by the
Jews, was a matter of separation and division between them.
And this appears to be the intendment of the words from
ver. 17. That which is here asserted, is not an immediate
effect of the reconciliation made by the blood of Christ on
the cross, but of his preaching peace unto, and calling both
Jews and Gentiles, gathering them unto himself, and so to
the worship of God : being called by the word of peace,
both the one and the other, as to our worship, we have this
access.
And the following words, to the end of the chapter, do
make it yet more plain and evident. Sundry things doth
the apostle, upon the account of this their access unto God,
speak of the Gentiles.
First, Negatively, that they are no more ' strangers and
foreigners,' ver. 19. that is, that they are not so in respect
of the worship of God, as in that state and condition wherein
they were before their calling, through a participation of the
reconciliation made by the blood of Christ. The apostle
had declared, ver. 11, 12. they were the uncircumcision,
aliens, foreigners ; that is, men who had no share in, nor
admittance unto, the solemn worship of God, which was em-
124 THE \ A T U U V. AND B E A U I' V
paled in the commonwealth of Israel ; but now, says he, ye
are so no more ; that is, you have a portion and interest in
that worship, wherewith God is well pleased.
Secondly, Positively, the apostle affirms two things of
them. First, That they are * fellow citizens with the saints,
and of the household of God ;' ver. 19. Secondly, That they
were built up to be 'an holy temple,' or * an habitation to
God;' ver. 20 — 22. Both which relate to the solemn wor-
ship of God under the gospel. The first asserts them to be
now members of the church ; the latter, that by and among
them God was worshipped with that divine service, which
came in the room of that which was appointed in the temple,
now by Christ removed and taken away.
This being the design of the Holy Ghost in this place, I
shall present it in this one proposition unto you :
That it is an eminent effect and fruit of our reconcili-
ation unto God, and among ourselves by the blood of
Christ; that believers enjoy the privileges of the excellent,
glorious, spiritual worship of God in Christ, revealed and
required in the gospel.
I shall in the prosecution of this subject,
I. Briefly prove. That we obtain this privilege as a fruit,
and upon the account of the reconciliation made by the
blood of Christ.
II. Shew, That the worship of the gospel is indeed so
beautiful, glorious,''and excellent, that the enjoyment of it is
an eminent privilege : which 1 shall principally manifest
from the text, and in so doing open the several parts of it.
I. That believers enjoy this privilege as a fruit and
effect of the death and blood of Jesus Christ, I shall confirm
only with one or two places of Scripture; Heb. ix. 8. com-
pared with chap. x. 19 — 22. Whilst the first tabernacle was
standing, before Christ by his death had removed it, and the
worship that accompanied it, which was the partition wall
mentioned that he brake down, there was no immediate ad-
mission unto God; the way into the holiest, not made with
hands, which we now make use of in the gospel worship,
was not yet laid open; but the worshippers were kept at a
great distance, making their application unto God by out-
ward, carnal ordinances. The tabernacle being removed,
now a way is made, and an entrance is given to the worship-
OF GOSPEL WORSHIP. 125,
pers, into the holiest in their worship. How is that ob-
tained? by what means? chap. x. 19 — 21. it is 'by the
blood of Jesus Christ/ by the rending of his flesh. This
privilege of entering into the holiest, which is a true express-
ing of all gospel worship, could no otherwise be obtained
for, nor granted unto believers, but by the blood of Christ.
* We enter into the holiest by the blood of Jesus/ by which
he prepared, perfected, or ' consecrated for us a new and
living way' into it. Peter also gives us the same account
of the rise of this privilege, 1 Epist. ii. 4, 5. That which is
ascribed unto believers is, that they offer up ' spiritual sacri-
fices, acceptable unto God by Jesus Christ.' That is the
worship whereof we speak. To fit them for, and enable
them hereunto, they are 'made a spiritual house, a holy
priesthood ;' they are both the temple wherein God dwells
by his Spirit, and they are the priests that offer acceptable
sacrifices unto him. By what means then do they attain
this honour? by their ' coming unto Christ/ and that as he
was ' disallowed of men and chosen of God.' Herein the
apostle includes the whole mystery of his death and blood-
shedding, wherein he was most openly rejected of men, and
most eminently owned of God in his accomplishment of the
work of reconciliation.
I shall not farther confirm the first part of the proposi-
tion, but proceed to evidence,
II. That the worship of God under the gospel is so ex-
cellent, beautiful, and glorious, that it may well be esteemed
a privilege purchased by the blood of Christ, which no man
can truly and really be made partaker of, but by virtue of an
interest in the reconciliation by him wrought. For ' by him
we have an access in one Spirit unto God/
This, as I said, I shall evince two ways.
First, Absolutely.
Secondly, Comparatively, in reference unto any other
way of worship whatever.
And the first I shall do from the text.
It is a principle deeply fixed in the minds of men, yea,
ingrafted into them by nature, that the worship of God ought
to be orderly, comely, beautiful, and glorious. Hence men
in all ages, v?ho have thought it incumbent on them to ima-
gine, find out, and frame the worship of God, or any thing
126 THE NATURF. AND BEAUTY
thereunto belonging, have made it constantly their design
to fix on things, either in themselves, or in the manner of
their performance, to their judgment, beautiful, orderly,
comely, and glorious, f And indeed that worship may be well
suspected not to be according to the mind of God, which
comes short in these properties of order and beauty, comeli-
ness and glory. I shall add unto this, only this reasonable
assertion, which no man can well deny, viz. That what is so
in his worship and service, God himself is the most proper
judge. If then we evince not that spiritual gospel worship,
in its own naked simplicity, without any other external, ad-
ventitious helper or countenance, is most orderly, comely,
beautiful and glorious, the Holy Ghost in the Scripture
being judge, we shall be content to seek for these things
where else, as it is pretended, they may be found. To this
end,
1. The first thing in general observable from these words
is, that in the spiritual worship of the gospel, the whole
blessed Trinity, and each Person therein distinctly, do in
that economy and dispensation, wherein they act severally
and peculiarly in the work of our redemption, aflTord distinct
communion with themselves unto the souls of the worship-
pers. So are they all here distinctly mentioned : ' Through
him,' that is, Jesus Christ, the Son of God, * we have access
by one Spirit,' that good and Holy Spirit, the Holy Ghost,
unto God, that is, the Father; for so is that name to be
taken vTToaraTLKwg, ' personally,' when it is mentioned in dis-
tinction from the Son and Spirit. There is no act, part, or
duty of gospel worship, wherein the worshippers have not
this distinct communion with each Person in the blessed
Trinity. The particulars shall be afterward spoken unto.
This is the general order of gospel worship, the great
rubric of our service. Here in general lieth its decency,
that it respects the mediation of the Son, through whom we
have access, and the supplies and assistance of the Spirit,
and a regard unto God, as a Father. He that fails in any
one of these, he breaks all order in gospel worship. If either
we come not unto it by Jesus Christ, or perform it not in
the strength of the Holy Ghost, or in it go not unto God as
a Father, we transgress all the rules of this worship. This
is the great canon, which if it be neglected, there is no de-
OF GOSPEL WORSHIP. 127
cency in whatever else is done in this way. And this in
general is the glory of it. Worship is certainly an act of the
soul; Matt, xxii, 37. The body hath its share by concomi-
tancy and subserviency to the direction of the mind. The
acts of the mind and soul receive their advancements and
glory from the object about which they are conversant. Now^
that in this gospel worship, is God himself in his Son and
Holy Ghost, and none else. Acting faith on Christ for ad-
mission, and on the Holy Ghost for his assistance, so going
on in his strength; and on God, even the Father, for accept-
ance, is the work of the soul in this worship. That it hath
any thing more glorious to be conversant about, I am as yet
to learn. But these things will be handled apart afterward.
This in general is the order and glory of that worship of
which we speak.
2. The same is evident from the general nature of it,
that it is an access unto God. 'Through him we have an
access to God.' There are two things herein that set forth
the excellency, order, and glory of it: (1.) It brings an ac-
cess ; (2.) The manner of that access, intimated in the word
here used, it is Trpotrayuyyi}.
(1.) It is an access, an approach, a drawing nigh unto
God : so the apostle calls it, a ' drawing near ;' Heb. x. 22.
' Let us draw nigh with a true heart,' that is, unto God, in
the holiest; ver. 19. In the first giving out of the law, and
instituting the legal worship, the people were commanded
to keep at a distance, and they were not, on pain of death,
so much as to touch the mount where the presence of God
was ; Exod. xix. 12. And accordingly they stood afar off,
whilst Moses drew near to the thick darkness where God
was ; chap. xx. 21. So not only when the high-priest went
into the most holy place once a year with blood (of which
afterward), but when the priests in their courses went into
the holy place to burn incense daily, the people were kept
without, as Luke i. 10. But this gospel worship is our access
or drawing nigh to God; no interposition of veils, or any
Other carnal ordinance whatever. All is made open, and a
new and living way of access given unto us; Heb. x. 20.
And what in general can be added to set forth the glory of
this worship, to a soul that knows what it is to draw nigh
to God, I know not. The heathens of old derided the
128 THE XATURE AND BEAUTY
Egyptians, who through many stately edifices, and with
most pompous ceremonies, brought their worshippers to the
image of an ape. I say no more ; but let them look to it,
how they will acquit themselves, who frame much of their
worship in a ceremonious access to an altar, or an image.
The plea of referring unto God at the last, hath been com-
mon to all idolaters of what sort soever, from the foundation
of the world.
(2.) It is a irpoaajioyri that we have in this worship, a
manud action unto God, in order, and with much glory. It
is such an access as men have to the presence of a king,
when they are handed in by some favourite or great per-
son. This, in this worship, is done by Christ. He takes
the worshippers by the hand, and leads them into the pre-
sence of God ; there presenting them (as we shall see), say-
ing, ' Behold, I and the children which GtJd hath given me;'
Heb. ii. 13. This is the access of believers ; thus do they
enter into the presence of God. Some, it may be, will be
ready to say, that a man may be ashamed to speak such
great things as these of poor worms, who have neither order
in their way, nor eloquence in their words, nor comeliness
in their worship. Let such men know that they must yet
hear greater things of them; and it is meet indeed they
should be in all things conformable unto Christ ; and there-
fore have neither form, nor comeliness, nor beauty in them-
selves, their way, or their worship to the eyes of the world,
as Isa. liii. 2. And ' the world knows not' them and their
ways, because *it knew not him' nor his ways; 1 John iii. 1.
But if God maybe allowed to judge in his own matters, the
spiritual worship of the saints is glorious, since in it they
have such an access, such a manuduction unto God.
3. From the immediate object of this worship, and that
is God. We have an access to God. It is, as I said, the
Father who is here peculiarly intended ; God as God : He
who is the beginning and end of all, whose nature is attended
with infinite perfection : He, from whom a sovereignty over
all doth proceed, is the formal object of all divine and reli-
gious worship. Hence divine worship respects, as its object,
each Person of the blessed Trinity equally, not as this or
that Person, but as this or that Person is God; that is the
formal reason of all divine worship. But yet as the second
OF GOSPEL WORSHIP. 129
Person is considered as vested with his office of mediation,
and the Holy Ghost as the comforter and sanctifier of his
saints ; so God the Father is in a peculiar manner the ob-
ject of our faith, and love, and worship. So Peter tells us,
1 Epist. i. 21. That ' through Christ we believe in God, that
raised him up from the dead, and gave him glory.' Christ
being considered as mediator, God that raised him from the
dead, that is the Father, is regarded as the ultimate object
of our worship ; though worshipping him who is the Father
as God, the other Persons are in the same nature worship-
ped. This whole matter is declared. Gal. iv. 6. (which I
cannot now particularly open) with this explanation, that in
our access unto God, Christ being considered as the me-
diator, and the Holy Ghost as our comforter, advocate, and
assister, the saints have a peculiar respect unto the Person
of the Father.
There are two things that hence arise, evidencing the
order, decency, and glory of gospel worship : (1.) That we
have in it a direct and immediate access unto God ; (2.) That
we have access unto God, as the Father of our Lord Jesus
Christ, and ours in him.
(1.) This is no small part of the glory of this worship, that
our access is unto God himself. When outward worship was
in its height and glory, the access of the worshippers imme-
diately was but unto some visible sign and pledge of God's
presence. Such was the temple itself; such was the ark,
and the mercy-seat. So Paul describing the tabernacle and
temple worshippers, Heb. x. 1. calls them irpoartpxofxivovg,
'the comers unto sacrifices.' There was, as it were, a stop
put upon their access in the visible representations of God's
majesty and presence to which they did approach. But now,
in this spiritual worship of the gospel, the saints have direct
and immediate access unto God, * the way into the holiest'
not made with hands being laid open unto them all. And
where they are enjoined the use of any outward signs, as in
the sacraments, it is not, as it were to stop them there from
entering into heaven, but to help them forward in their en-
trance, as all know who are acquainted with their true nature
and use. I do not say, that any of the worship of old was
limited in the sensible pledge and tokens of God's presence;
but only that the spirit of the worshippers was kept in sub-
VOL. XVI. K
130 THE NATURE AXD BEAUTY
jection, so as to approach unto God only as he exhibited
himself to their faith in those signs, and not immediately as
we do under the gospel.
(2.) We have in this spiritual worship of the gospel ac-
cess unto God, as a father. I shewed in the opening of the
words, that God is distinctly proposed here as the Father of
our Lord Jesus Christ, and in him our God and Father.
Hence are we said to come ' to the throne of grace,' Heb. iv.
16. that is, unto God, as he is gloriously exalted in the
dispensation of grace, in kindness, love, mercy, in a word,
as a father. God on the throne of grace, and God as a fa-
ther is all one consideration ; for as a father, he is all love,
grace, and mercy to his children in Christ. When God came
of old to institute his worship in giving of the law, he did it
with the dreadful and terrible representation of his majesty,
that the people chose not to come near, but went and * stood
afar off, and said unto Moses, Speak thou with us, and we
will hear: but let not God speak with us lest we die;' Exod.
XX. 18, 19. And by this dreadful representation of the ma-
jesty of God, as the object of that worship, were they kept
in fear and bondage all their days. But now are the saints
encouraged to make their approach unto God as a father,
the glory whereof the apostle excellently expresseth, Rom.
viii. 14, 15. That fear and bondage, wherein men were kept
under the law, is now removed, and in the place thereof a
spirit of children, with reverent boldness going to their fa-
ther, is given unto us. This, I say, adds to the glory, beauty,
and excellency of gospel worship. There is not the meanest
believer, but with his most broken prayers and supplications,
hath an immediate access unto God, and that as a father ;
nor the most despised church of saints on the earth, but
it comes with its worship into the glorious presence of God
himself. And this I shall add by the way ; that men's at-
tempting to worship God, who are not interested in this
privilege of access unto him, is the ground of all the super-
stitious idolatry that is in the world. I shall instance in two
things, which are the springs of all others.
[1.] Having not experience of the excellency of this pri-
vilege, nor being satisfied with the use of it, men have turned
aside to the worship of saints and angels in heaven. This
is the very substance of all the reasons that the Papists plead
OF GOSPEL WORSHIP. 131
in the justification of that superstition. To have access to
God ! It is too great a boldness to come to him immediately;
and so it becomes us humbly to make use of the favourites of
the court of heaven, of saints and angels, to desire them to
entreat with God for us. Now not to speak of their unac-
quaintedness with the mediation of Christ herein, which is
plain infidelity; what is this but directly saying, we under-
stand nothing of gospel worship (wherein believers by Christ
have a direct 'access with boldness' to God himself), and
therefore it is that we had rather fix on this 'voluntary hu-
mility,' as the apostle calls it. Col. ii. 18. than venture on
this access unto God ? This, I say, is the reasoning of men
unacquainted with this part of the glory of gospel worship.
[2.] Hence are they forced to invent outward, visible
pledges and signs of God's presence, as they imagine, to which
they may have access ; seeing they are unacquainted with
that which is directly unto God himself. Hence images and
pictures, altars and the east must be regarded in worship,
with which they can have an immediate conversation, have
an access in their^houghts to them, and, as they think, by
them unto God. And on the same account must the sacra-
ments be changed, and that which was appointed to assist
us in our entrance unto God, be made a god, that men may
have an easy access unto him. Carnal men, that know no-
thing of the other, whose souls are not at all moulded or
affected by any pure act of faith, are here stirred by their
senses, and act by them in their worship. And this is the
ground wherein all their pompous rites, invented by men in
the worship of God, do grow ; even a design and engine to
afford carnally minded men somewhat to be conversant about
in their worship, who have no principle to enable them to
use this privilege of approaching unto God himself. It is
true, they will say, it is God alone whom they worship, and
whom they intend to draw nigh unto : but I must needs say,
that if they knew what it were to do so immediately by
Christ, they would be satisfied therewith, and not seek such
outward helps in their way, as they do,
4. It appears from the principal procuring cause and
means of this our access to God, which is Jesus Christ;
through him we have this access; this is a new spring of
beauty and glory, which we must consider in the particulars
K 2
132 THE NATURE AND BEAUTY
of it. That access which the people of God had to the out-
ward pledge of his presence, was by their high priest, and
that not in his own person, but barely in his representation
of them, and that but 'once a year;' but in the worship of
the gospel, the saints have an access through Christ unto
God himself in their own persons, and that continually.
Now we have this access through Christ upon many ac-
counts.
(1.) Because he hath purchased and procured this favour
for us, that we should so approach unto God, and find ac-
ceptance with him. * We are accepted in the Beloved ;' Eph.
i. 6. I must not stay to shew, how by paying a ransom for
us, and ' bearing our iniquities,' he hath answered the law,
removed the curse, reconciled us to God, pacified his anger,
satisfied justice, procured for us eternal redemption ; all
which belongs to his procuring for us this favour of accept-
ance with God. The apostle gives us the sum of it, Heb. ii.
17. He hath as a high priest 'made reconciliation for the
sins of the people,' on the account vi^hereof they have an
' access by faith unto this grace ;' Rom. v. 1,2. In this sense
have we our access unto God through Christ. He hath pur-
chased it for us. It is no small portion of the price of his
blood. Nothing else could procure it; not all the wealth of
the world, not all the worth of angels in heaven ; none could
do it but himself. Go into the most pompous, stately place
of outward worship upon the earth, consider all the wealth
and glory of its structure and ornaments ; it is an easy thing
for a wise man to guess what it all cost, and what is the
charge of it ; however, none so foolish but can tell you it is
all the price of money ; it was * bought with silver and gold,
and corruptible things ;' it is the thick clay ; and he that
hath most money, may render that kind of worship most
beauteous and glorious. But now the gospel worship of
believers is the price of the ' blood of the Son of God.' Ac-
cess to God for sinners could no other way be obtained. Let
men, as the prophet speaks, * lavish gold out of their bags,'
Isa. xlvi. 6. upon their idols ; their self-invented worship
shall come as short in true glory and beauty of the meanest
prayers of poor saints, as the purchase of corruptible things
doth of the fruit of the blood and death of the Son of God ;
1 Pet.i. 18, 19.
OF GOSPEL WORSHIP. 133
(2.) We have this access from Christ, inasmuch as he
hath opened, prepared, and dedicated a way for us to enter
into the presence of God. Favour being procured, a way of
entrance is also to be provided ; otherwise poor souls might
say, There is water indeed in the well, but ' the well is deep,
and we have not wherewith to draw.' There is an acceptance
purchased for us in the presence of God ; but by what way
shall we come unto him ? I say, he hath provided for us also
a way whereby we may enter, Heb. x. 19, 20. ' By a new and
living way.' The way into the holiest of old was through
the veil that hung always before, which the apostle calls the
' second veil,' chap. ix. 3. The form and use thereof you
have, Exod. xxvi. 31, 32, &c. Through this veil the high-
priest entered into the holy place. Instead hereof, for an
entrance into the presence of God in the holy place not
made with hands, Christ hath provided and dedicated a
'new and living way' for us. This way is himself, as he
telleth Thomas, John xiv. 6. ' I am the way :' it is by him
alone that any can obtain an access unto God. But as to
our constant approach in worship, there is a peculiar respect
had unto his suffering for us in the flesh. We enter by his
blood, and ' through his flesh.' How is that? As men being
to go to some great potentate or general in an army, have,
it may be, some word or token which they shew, declare, or
make use of, if by any they are hindered in their address :
so is it with believers ; the law would stop them in their ac-
cess to God, so would sin and Satan ; but their being
* sprinkled with the blood of Christ,' is the token that lays
all open unto them, and removes all obstacles out of the
way : and when they come into the presence of God, it is
the suffering of Christ in the flesh that they insist on as to
their acceptation with him. They go to God through him,
in his name, ' making mention of his righteousness,' death,
and blood-shedding, pleading for acceptance on his account.
This is their ' new and living way' of going unto God, this
path they tread, this entrance they use ; and no man can
obtain an access unto God, but by an interest herein. I
wonder not at all, that men who know not this way, who
have no share, nor ever took one step in it, do fix on any
kind of worship whatever, rather than once make trial what
it is to place the glory of their worship in an access unto
134 THE NATURE AND BEAUTY
God ; seeing they have no interest in this way, without which
all attempts after it would be altogether fruitless and vain.
Now this adds to the order, and increaseth the glory and
beauty of the spiritual worship of the gospel. Go to the
mass-book and the rubric of it ; you will see how many in-
structions and directions they give priests, about the way of
going into their sanctum, and to their altars ; how they must
bow and bend themselves, sometimes one way, sometimes an-
other, sometimes kneel, sometimes stand, sometimes go back-
ward, sometimes forward ; this is their way to the breaden-
god : this they call order, and beauty, and glory, and with
such-like things are poor simple sots deluded, and carnal
wretches, enemies to Christ and his Spirit, blinded to their
eternal ruin. Surely methinks this way of gospel access to
God, is far more comely and glorious : it is in and by Christ,
a way dedicated by himself on purpose ; it is sprinkled with
his blood ; it is opened by his suffering in the flesh ; and
abides ' new and living' for ever. Were not blindness come
on men to the utmost, were it not evident that they can see
nothing afar off", that they are wholly carnal and unspiritual,
' savouring not the things of God,' it were impossible that
they should reject these pearls of the gospel for the husks
of swine, such things as they shall never be able to vie with
the old heathen in. This only may be said in their excuse.
That they cast away and reject what they had no share in,
for that which is most properly their own.
(3.) We have this access through Christ, in that he is
entered before us into the presence of God to make way for
our access unto him, and our acceptance with him. So the
apostle, Heb. iv. 14. ' We have a great high priest that is
passed into the heavens, Jesus the Son of God.' He is gone
already into the presence of God to that purpose. The same
apostle tells us, chap. vi. 19,20. Let us look to * that within
the veil, whither Jesus the forerunner is for us entered :'
TTooSpojuoc vTTtp iifiCov Ha)]\div. The words are better ren-
dered, 'The forerunner for us is entered.' He is a forerunner
for us ; one that is gone into the presence of God to declare
that all his saints are coming to him, coming into his pre-
sence with their solemn worship and oblations : he is entered
into heaven himself, to carry as it were tidings, and make
way for the entrance of his saints. This is no small encou-
OF GOSPEL WORSHIP. 135
ragement to follow him: he is gone before for us, and is in
continual expectation of the coming of them whose forerunner
he is ; as it is the manner of those who take that office.
And this also adds to the glory of gospel worship, with them
to whom Christ is precious and honourable: with them by
whom he is despised, it is no wonder if his ways be so also.
This belongs also to the rubric, and adds to the order of gospel
worship. It is an access to God, even the Father, in the
holy place not made with hands, on the account of the
atonement made, and favour and acceptance purchased by
Jesus Christ, being sprinkled with his blood, and following
him, as one that is gone before to provide admittance for us.
Here is order and beauty too, if we have either faith or eyes
to apprehend or perceive what is so.
(4.) We have this access through Christ, as he is ' the
high priest over the house of God.' This the apostle at
large declares, and much insists upon, in the Epistle to the
Hebrews. One or two places shall suffice to instance in.
Chap. iv. 14 to the 16. the inference which the apostle
makes from this consideration, that Christ is our ' high
priest entered into heaven,' is, that we should ' draw nigh
unto the throne of grace:' and because, he is such a holy
priest as he there describes, that we should draw nigh with
boldness, or spiritual confidence of. our acceptance with
God. And this the apostle manageth at large throughout
that Epistle; that notwithstanding all the outward glory and
splendour of the legal worship, yet that which is appointed
in the gospel is far to be preferred before it, inasmuch as the
High Priest of this is unspeakably above the high priest by
whom that was principally administered. And again, chap.
X. 21, 22. the encouragement to draw nigh to God is taken
from this, that we have a ' high priest over the house of
God.' And it is also considerable, what the Holy Ghost
requireth in them, who should come nigh to worship God
under the guidance and conduct of this blessed and merciful
High Priest : is it, that they have such vestments and orna-
ments in their admission ? No ; but faith, and sanctification,
and holiness, are the three great qualifications of these worship-
pers. ' Let us draw nigh,' saith he, ' in full assurance of faith,*
&c. ' and our bodies washed with pure water ;' that is, purified
with the blood of Christ, typified in the water of baptism ;
136 THE NATURE AND BEAUTY
or else, it may be, effectually cleansed in soul and body by
the Holy Ghost, who is frequently compared to water in the
work of purifying and sanctifying the souls of believers.
Upon this general head I might make a long stand, to
evidence the beauty, order, and glory of the spiritual wor-
ship of God, in that it is our access to God through Christ,
' as the great high priest over the house of God.' This in-
deed is so great, that the apostle makes it the sum of his
whole dispute about the excellency of the gospel, and our
coming to God thereby ; Heb. viii. 12. This is, saith he,
upon the matter, the sum of all. Those with whom we
have to do, they had a high priest, in whom, and the ad-
ministration by him performed, consisted the glory of all
their worship. ' We also,' saith he, ' have a high priest
no less than they had ;' but herein there is no comparison
between them and us, that we have such a high priest,
whom he describes : first, from his own dignity, honour, and
glory ; he is ' set on the right hand of the Majesty of hea-
ven :' secondly, from his office or ministry ; namely, that he
ministers not in a tabernacle, such as was that of JMoses and
Solomon's temple, but in heaven itself, the place of the glo-
rious presence and immediate manifestation of God's glory,
which he calls, ' the tabernacle which the Lord pitched ;'
that is, which he appointed for the place of worship to his
saints under the ministry of Christ, their high priest. And
though other places are necessary here on earth for their
assemblies, as they are men clothed with flesh and infirmi-
ties, yet there is none pitched, appointed, or consecrated, for
the holy and solemn acceptance of their service, but heaven
itself, where the High Priest is always ready to administer
it before God. And as to the assemblies here below, all
places are now alike. And what can be more glorious than
this ; namely, that the whole spiritual worship of the gos-
pel, performed here on earth by the saints, is administered
in heaven by such a holy priest, who is at the right hand
of the throne of the majesty of God, and yet under his con-
duct we have by faith an entrance into the presence of God?
Go to now, you by whom the spiritual worship of the
gospel is despised, that unless it be adorned, as you say, or
rather defiled with the rites and ceremonies of your own in-
vention, think there is no order, comeliness, or beauty in it.
OF GOSPEL WORSHIP. 137
Set yourselves to find out whatever pleaseth your imagina-
tions ; borrow this of the Jews, that of the Pagans, all of
the Papists that you think conducing to that end and pur-
pose ; lavish gold out of the bag for the beautifying of it :
will it compare with this glory of the worship of the gospel,
that is all carried on under the conduct and administration
of this glorious High Priest? It may be they will say. That
they have that too, and that ornaments do not hinder but
that they have also their worship attended with that glory
relating to the holy priest. But do they think so indeed, and
do they no more value it than it seems they do ? Why are
they not contented with it, but they must find out many in-
ventions of their own to help to set it off? Surely it is im-
possible that men, thoroughly convinced of its spiritual
excellency, should fall into that fond conceit of making
additions of their own unto it. Nor do they seem rightly to
weigh, that the holy God doth all along oppose this spiritual
excellency of gospel worship to the outward splendour of
rites and ordinances, instituted by himself for a time; so
that what men seek to make up in these things doth but ab-
solutely derogate from the other; and all will one day know,
whether it be for want of excellency in the spiritual admi-
nistration of the gospel worship, under and by the glorious
High Priest, or for want of minds enlightened to discern it,
and hearts quickened to experience it, that some do lay all
the weight of the beauty of gospel worship on matters that
they either find out themselves, or borrow from others, who
were confessedly blind as to all spiritual communion with
God in Christ. But ' if any man list to contend, we have no
such custom, neither the church of God :' only I hope it will
not be accounted a crime, that any please themselves, and
are contented with that glory and beauty in their worship-
ping of God, which is given unto it from hence, that they
have in it an access to God by Jesus Christ, as the great
high priest of their profession and service. However, I am
sure this is, and may well be, an unspeakable encourage-
ment and comfort in the duty of drawing nigh unto God, to
all the saints, whether in their persons, families, or assem-
blies, that Jesus Christ is the great high priest that admits
them to the presence of God, who is the [minister of that
heavenly tabernacle where God is worshipped by them. If
138 THE NATURE AND BEAUTY
we are but able, as the apostle speaks, to ' look to the things
that are not seen,' 2 Cor. iv. 18. that is, with eyes of faith,
we shall find that glory that will give us rest and satisfac-
tion : and for others, we may pray as Elisha for his servant,
that ^the Lord would open their eyes,' and they would
quickly see the naked poor places of the saints' assemblies,
not only attended with ' horses and chariots of fire,' but
also Christ * walking in the midst of them/ in the glory
wherewith he is described, Rev. i. 13 — 15. which surely
their painted or carved images will be found to come short of.
And if the Lord Jesus Christ be pleased, in his unspeakable
love, to call his churches and ministers ' his glory,' as he
doth, 2 Cor. viii. 23. surely these may be contented to make
him their only glory. To which purpose we may observe,
[L] Our Saviour Christ warns us of some, who ' thought
to be heard' for their heathenish * vain repetition and much
babblings ;' Matt. vi. 7. I will not make application of it unto
any : but this I say, that men will not be a little mistaken,
if they think to be heard for any carnal, self-invented futher-
ance of their devotion. But here lies the joy and confidence
of the poor saints ; they have a merciful high priest over the
house of God, by whom they are encouraged to draw nigh
with boldness to the throne of grace; he takes them by the
hand, and leads them into the presence of God, where,
through his means, they obtain a favourable acceptance.
[2.] Nor need they be solicitous about their outward estate
and condition. This was the misery of the Jews of old, that
when they were driven from Jerusalem, and carried into cap-
tivity, they were deprived of all the solemn worship of God;
they had no high priest, no sacrifice, no altar, tabernacle, or
solemn assemblies, which were all tied to that place. Hence
we find how bitterly David complains, when, by the perse-
cution of Saul, he was for a season driven from the place of
God's holy and solemn worship : he saw not the glorious
ornaments of the high priest, nor the beautiful structure of
the tabernacle, nor the order of the Levites and priests in
worship. It is now otherwise with the people of God ; be
they never so poor, and destitute of all outward accommoda-
tions ; are their assemblies in the ' mountains, in the caves
and dens of the earth,' Christ, according to his promise, is
* in the midst of them' as their high priest, and they have in
OF GOSPEL WORSHIP. 139
their worship all the order, glory, and beauty (I mean ob-
serving gospel rules) that in any place under heaven they
can enjoy, and be made partakers of: all depends on the
presence of Christ, and their access to God by him; and he
is excluded from no place, but thinks any place adorned
sufficiently for him, which his saints are met in, or driven
unto. * Let the hands that hang down be lifted up, and fee-
ble knees be strengthened:' whatever their outward, dis-
tressed condition may be, here is order, beauty, and glory in
theworshipof God, above all that the world can pretend unto.
[3.] Here lies encouragement to them upon a spiritual
account, as to the state of things between God and their
own souls : they have discoveries made unto them of the
glory, majesty, and holiness of God; they know that he is
* a consuming fire ;' they have visions of his excellencies,
which the world is not acquainted with ; they are also sen-
sible of their own poverty, wretchedness, sin, weakness, how
unfit, how unable to approach unto him, or to have to do
with him in his holy worship : they are ashamed of their
own prayers and supplications, and could oftentimes, when
they are gone through, wish them undone again, considering
how unanswerable they are to the greatness and holiness of
God. In this condition there is a plentiful relief tendered to
faith from the consideration of this High Priest. That this
may be more evident, and that the beauty and glory of
gospel worship may be by them fa,rther discovered, I shall
particularly insist on some parts of it.
(1st.) Our High Priest bears and takes away all the sin-
fulness and failings that are in, or do accompany the holy
worship of his saints. The world is apt to despise the wor-
ship of the saints as mean and contemptible, unmeet for the
majesty of God : this puts them on the inventing of what
they suppose more glorious and beautiful, though God ab-
hors it : but the saints themselves know that of their defects,
wants, and failings in their worship, that the world know not
of, and how unfit it is and unsuited to the holy majesty of
God with whom they have to do : they know how the bitter
root of unbelief in their hearts springs up and defiles them
and their duties ; how effectually vanity works in their
minds, and a secret loathness in their wills, in their best
duties, and most solemn acts of worship ; besides innumera-
140 THE NATURE AND BEAUTY
ble other sinful distempers, that oftentimes get ground and
place in their hearts. These they know are the things that
in and of themselves are enough to defile, pollute, and render
abominable all their worship ; yea, and if God should ^mark
what is amiss/ the guilt of their holy worship is enough to
make both it, and them that perform it, to be for ever rejected.
But now here is their relief; here beauty, glory, and order
is recovered to their worship ; Christ, as their high priest,
takes away all the evil, filth, and iniquity of their holy
things, that they may be presented pure, and holy, and glo-
rious before God. So did Aaron typically of old; Exod.
xxviii. 38. Thus doth Christ, our high priest, really answer
for all that is amiss, all failings, all miscarriages in his saints,
them he takes on his own score ; and what is from his Spirit,
that enters into the presence of the holy God. So Eph. v.
25 — 27. he presents it to himself, and by him it is presented
unto God. By this means doth the Lord Christ preserve
the glory and beauty of gospel worship, notwithstanding all
the defects, and failings, and defilements that from the weak-
ness and sins of his saints, do seem to cleave unto it.
(2dly.) This is not enough: besides the weakness, sinful-
ness, and imperfections that attend the duties, for which
they may be justly rejected, there is not any thing of worth
in them for which they may be accepted; nothing that should
yield a sweet savour unto God; wherefore Christ, as the
high priest by whom all believers have their access unto
God, takes their duties and prayers, and adds incense unto
them, that they may have a sweet savour in heaven; Rev.
viii. 3. The altar is the place of the priests offering their
sacrifices of prayers ; and our altar is in heaven: other men
may appoint theirs elsewhere. The Lord Christ, the high
priest in the temple of God in heaven, and in the holy place
not made with hands, is ' the Angel that stands at the altar
before the Lord;' the golden altar of incense before the
throne ; not the altar for sacrifice, which he hath finished al-
ready ; but only the altar of incense or intercession, remains.
On this golden altar are the prayers of all saints offered :
but how came they to be acceptable unto the Lord? Why,
this High Priest hath much incense, a bottomless store and
treasure of righteousness that he adds unto them, which is
the only sweet perfume in the presence of the Lord. This
OF GOSPEL WORSHIP. 141
makes all their worship glorious indeed. Christ, the high
priest, takes away the iniquity and failings of them, he adds
his own righteousness unto it, and so in his own person offers
it on the golden altar, that is, his own self, before the throne
of God continually.
Now as this tends exceedingly to the consolation of be-
lievers, so it stains the glory of all the outward pompous
worship that some are so delighted in. For believers, what
can more tend to their comfort and encouragement, than
that the Lord Christ takes their poor weak prayers, which
themselves are oftentimes ashamed of, and humbled for, and
are ready to cry out against themselves by reason of them,
and what by taking away the evil of them, what by adding
the incense of his own righteousness, makes them accepta-
ble at the throne of grace ? They little know what beauty
and glory those very duties which they perform, and are
troubled at, are clothed withal : and for the beauty and
glory of gospel worship, in comparison of all the self-in-
vented rites of men, how will one thought of faith about this
administration of Christ in heaven with the prayers of the
saints, cast contempt and shame upon them? What is all
their gaudy preparation, in comparison of the High Priest of
the saints offering up their prayers on the golden altar be-
fore the throne of God ? This is order, comeliness, and
beauty.
Thirdly, Christ, as the high priest of the saints, presents
both their persons and their duties in the presence of and
before the Lord. This is that which was signified of old in
the high priest's precious stones set in gold on his breast and
shoulders, with the names of the children of Israel in them;
Exod. xxviii. 21. Christ, our high priest, is entered into the
holy place for us, and there presents all his saints, and their
worship before the Lord, being • not ashamed to call them
brethren,' and saying of them, ' Behold I and the children
which the Lord hath given me.'
And this is the fourth thing in the words, manifesting
the excellency and glory of gospel worship, taken from the
principal procuring cause. It is an access to God, through
Christ.
142 THE NATURE AND BEAUTY
SERMON XIX.
5. This also adds greatly to the glory and excellency of
evangelical worship, that we have it in an access unto God,
* in one Spirit,' or ' by one Spirit.'
I shall shew in brief, (1.) How we have it * by the Spirit ;
(2.) How 'in one,' or 'by one Spirit.'
(1.) That by the Spirit the Holy Ghost is here intended,
is not questioned by any. He is that ' one Spirit' who works
in these things, and ' divideth to every one as he pleaseth ;'
1 Cor. xi. 13. I shall not here handle the whole work of the
Holy Ghost in and upon the souls of the saints, in and for
the performance of all the duties of worship wherein they
draw nigh unto God, by Christ, and obtain communion with
him, as absolutely considered ; but only so far as his work
renders the worship we speak of beautiful and comely, which
is the matter we have in hand. And that I shall do in some
few considerations.
[1.] The Lord Jesus Christ hath promised to send his
Spirit to believers, to enable them both for matter and man-
ner in the performance of every duty required in the word ;
Isa. lix. 21. He will give his word and Spirit: the promise
of the one and the other is of equal extent and latitude.
Whatever God proposeth in his word to be believed, or re-
quireth to be done, that he gives his Spirit to enable to be-
lieve and do accordingly : there is neither promise nor pre-
cept, but the Spirit is given to enable believers to answer
the mind of God in them : nor is the Spirit given to enable
unto any duty, but what is in the word required. The Spirit
and the word in their several places have an equal latitude ;
the one as a moral rule, the other as a real principle of effi-
ciency : hence they who require duties which the word en-
joins not, have need of other assistances than what the Spirit
of grace will afford them: and those who pretend to be led
by the Spirit beyond the bounds of the word, had need pro-
vide themselves of another gospel. Now with promises
hereof doth the gospel abound. He shall ' lead us into all
truth ;' he shall * teach us all things ;' he shall ' abide with
us for ever :' having given his disciples precepts for their
whole duty to God and himself, he promiseth them his Spirit
OF GOSPEL WORSHIP. 143
to abide with them, to enable them for the accompUshment
of them.
[2.] There are three things that are needful for the right
performance of gospel worship. 1st. Light and know-
ledge, that we may be acquainted with the mind and will of
God in it ; what it is that he accepteth and approveth, and is
appointed by him ; that we may know how to ' choose the
good, and refuse the evil,' like the sheep of Christ ' hearing
his voice and following him, not hearkening to the voice of
a stranger.' 2dly. Grace in the heart, so that there may
be in this access unto God, a true, real, spiritual, saving
communion, obtained with him in those acts of faith, love,
delight, and obedience which he requireth, without which
it is any thing * impossible to please God.' 3dly. Ability for
the performance of the duties that God rpquireth in his wor-
ship, in such a manner as he may be glorified, and those who
are called to his worship edified in their most holy faith.
Where these three concur, there the worship of God is per-
formed in a due manner, according to his own mind and will,
and so, consequently, is excellent, beautiful, and glorious,
God himself being judge. Now all these do believers receive
by and from the Spirit of Christ, and, consequently, have by
him their access to the Father, that is, are enabled unto, and
carried on in, the worship which God requireth at their
hands.
1st. It is he who enables them to discover the mind of
God, and his will concerning his worship, that they may
embrace what he hath appointed, and refuse the thing,
whereof he will say at the last day, 'Who hath required this
at your hands?' He is promised to 'lead them into all truth,'
as the Spirit of truth, John xvi. 13. and is the blessed unc-
tion that teacheth them all things, 1 John ii. 29. all things for
the glory of God, and their own consolation. It is he that
speaks the word, which sounds in the ears, * This is the way,
walk in it.' And when Paul prays for the guidance of the
saints, he doth it by praying, that God would give them the
' Spirit of wisdom and revelation' in Christ; Eph. i. 17. Now
this he doth two ways.
(1st.) By causing them diligently to attend unto the
word, the voice of Christ, for their direction, and to that
only. This is the great work of the Spirit. So John xvi. 13.
144 THE NATURE AND BEAUTY
it is said, ' He shall not speak of himself, but what he shall
hear, that he shall speak ;' that is, he shall reveal and declare
nothing; but what is the mind of Christ manifested in the
word ; and that he shall call men to attend unto. * To the
law and to the testimonies,' to the word, that is his constant
voice : if men turn to any other teaching, they go out of the
compass of his commission ; that direction which the Father
began from heaven, ' This is my beloved Son, hear him.' He
is the only master and teacher that the Spirit carries all be-
lievers unto ; he still cries, hear him, attend unto him speak-
ing in the word. It is true in point of practice according to
the rule, for the remedying of scandals and disorders, we
are commanded to * hear the church,' or obey the wholesome
directions of it, and to walk according to the gospel : but
as to the worship of God, both as to the matter and rules
in the appointment of it, we are called continually by the
Spirit, to hear Christ always ; and that Spirit is not of Christ
which sends us to any else.
(2dly.) By revealing the mind of Christ unto us in the
word : this is his work which he undertakes and performs.
I confess, that notwithstanding the assistance that he is
ready to give unto them, there are many mistakes, even
amongst the saints themselves, in their apprehensions in and
about the worship of God: they are many times careless in
attending to his directions ; negligent in praying for his as-
sistance ; slight and overly in the use of the means by him
appointed for the discovery of truths ; regardless of dispos-
sessing their minds of prejudices and temptations, hindering
them in the discovery of the mind of God : it is, therefore,
no wonder they are left to be corrected under their own mis-
takes and miscarriages. But this hinders not, but that the
Spirit may be said to give the knowledge of the worship of
God in the word unto believers ; and that because it is not,
nor can be profitably and savingly attained any other way.
As ' no man can say, that Jesus is the Lord, but by the
Spirit ;' so no man can know the way of God's house and
worship, but by the Spirit : and we see by experience that
those that despise his assistance, rather trust to themselves
and other men for the worship of God, than to the word.
This he does ordinarily in the use of means, at least so far,
that though in some particulars there may be amongst them
OF GOSPEL WOUSHIP. 145
mistakes, yet not usually such, but that their performances
are accepted of God in Christ. And in those things wherein
they are at any time ' otherwise minded' than according to
truth, if they continue waiting, ' that also shall be revealed'
unto them from the word by the Spirit. The worship of God
is not of man's finding out, but of his designation, who is
'the wisdom of God.' It is not taught by human wisdom,
nor is it attainable by human industry, but by the wisdom
and revelation of the Spirit of God : it is every way divine
and heavenly in its rise, in its discovery, and so becoming
the greatness and holiness of God. For what doth please
God, God himself is the sole judge. If any tiling else set up
itself in competition with it, for beauty and glory, it will be
found to be engaged in a very unequal contest at the last
day.
2dly. Believers have this access by the Spirit, inasmuch
as he enables them to approach unto God in a spiritual
manner, 'with grace in their hearts,' as he is the Spirit of
of grace and supplication. This is one special end for which
the Spirit is promised unto believers, namely, that he may
be in them ' a Spirit of grace and supplication,' enabling
them to draw nigh unto God in a gracious and acceptable
manner; Zech. xii. 10, 11. And this is one part of the work
that he doth perform, when he is bestowed on them accord-
ing to the promise; Rom. viii. 26, 27. Let men do their
best and utmost, they know not so much as what they ought
to pray for, but the Spirit of Christ alone enables them to
the whole work. If all the men in the world should lay their
heads together, to compose one prayer, for the use of any
one saint, but for one day, they were not able to do it, so as
that it should answer his wants and conditions ; nor can
any man do it for himself, without the help and assistance
of the Spirit, whose proper work this is.
It were a long work to shew what the Holy Ghost, as a
Spirit of grace in the hearts of believers doth, to this end,
that they may have in their access unto God, a saving spi-
ritual communion with him in Christ, wherein indeed con-
sists the chiefest head of all the glory and beauty that is in
the worship of God. Should I handle it, I must insist upon
all these particulars :
(1st.) That the Holy Spirit discovers their wants unto
VOL. XVI. L
146 THE NATURE AND BEAUTY
them, their state and condition, with all the spiritual concern-
ments of their souls, with which, without his effectual work-
ing, no man can come to a saving acquaintance spiritually.
Men may think it an easy thing to know what they want ; but
he that knows the difficulty of obedience, the deceitfulness of
the heart, the wiles of Satan, the crafts and sleights of in-
dwelling sin, will not think so, but will grant that it is alone
to be discovered by the Spirit of grace.
(2dly.) It is he alone which really affecteth the heart
and soul with their wants, when they are discovered unto
us. We are of ourselves dull and stupid in spiritual things :
and when matters of the most inexpressible concernment
are proposed, we can pass them by without being affected
in any proportion to their weight and importance. The
Holy Ghost deeply affects the heart with its spiritual con-
cernments, works sorrow, fear, desire, answerable to the
wants that are discerned, making ' intercession with sighs
and groans that cannot be uttered.'
(3dly.) It is he alone that can reveal the saving relief and
supplies that God hath provided in the promises of the gos-
pel for all the wants of the saints, so enabling them to make
their supplications according to the mind of God. It is not
the consideration of the letter of the promises, that will dis-
cover savingly unto us, the glorious relief that is provided
in thera for our wants ; but it is revealed unto the saints
effectually by the Spirit, as provided by the love of the
Father, and purchased by the blood of the Son, and stored
up for us in the covenant of grace, that we may make our
requests for our portions according to the will of God.
(4thly.) It is the Holy Ghost that works in believers
faith, love, delight, fervency, watchfulness, perseverance, all
those graces that give the soul communion with God in his
worship, and in Christ renders their prayers effectual : he
doth this radically, by begetting, creating, ingenerating
them in the hearts of believers, in the first infusion of the
new, spiritual, vital principle with which they are endued
when they are born of him; as also by acting, exciting and
stirring them up in every duty of the worship of God that
they are called unto, so enabling them to act according to
the mind of God.
By these hath the soul spiritual communion with God
OF GOSPEL WORSHIP. 147
in the duties of his worship : and these, with sundry other
things, should be handled, if we aimed to set out the work
of the Spirit in the worship of the gospel, as he is a Spirit of
grace and supplication. But the mentioning of them in ge-
neral is sufficient for the end proposed, namely, to discover
the beauty and the glory of the worship that is thus carried
on. Herein lies that, which all the beauty of the world
fades before, and becomes as a thing of nought, which brings
all the outward pomp of ceremonious worship into con-
tempt: I mean the glory and excellency that lies in the spi-
ritual communion of the soul with God, by the grace of the
Holy Ghost, in that heavenly intercourse which is between
God and his saints in their worship by this means. The
Holy Ghost is essentially God himself, blessed for ever ia
his own person, he comes upon the hearts of the elect, and
communicates of his own grace unto them ; these graces he
enables them to act, exert, and put forth in their worship of
God. These God delights in, as coming from himself, as of
his own workmanship in us; he seeth a return of himself to
himself, of his grace to his glory ; and by these do the saints
approach into his presence, speak to him, treat with him,
and hear from him : it is the language of faith and love
alone, and the like graces of his Spirit that God hears in his
worship; other voices, cries, and noises he regards not;
yea, at least, if not some of them in themselves, yet all of
them when these are wanting, are an abomination unto him.
However, this is the beauty and the glory of the worship of
the gospel, the beauty and glory that God sees in it. Where
this work of the Spirit of God is in his worship, there faith,
love, delight, and fervency are in a saving and spiritual man-
ner exercised : he is an atheist, who will deny that they are
acceptable to God ; that this worship is glorious, beauti-
ful, and comely: and he is no better, who thinks that any
outward solemnity can render worship so, when these are
wanting. So that they are the things on which the whole
doth turn.
3dly. As always from the foundation of the world, so in
the New Testament, the solemn worship of God is to be
performed in the assemblies of his saints and people. Now
where the same worship is to be performed by many, the
very law of nature and reason requireth that some one, or
l2
148 THE NATURE AND BEAUTY
more, according as there is necessity, should go before the
rest of the assembly in the worship which they have to per-
form, and be as the hand, or mouth, or eyes to the whole
body, or assembly. And so also hath our Lord ordained,
namely, that in all the public and solemn worship of gospel
assemblies, there should be some appointed to go before
them, in the performance of the duties of the worship that
he requireth of them, be they what they will. Now as the
things themselves, wherein these persons are to minister
before the Lord in their assemblies, are all of them prescribed
by God himself; so as to the manner of their performance.
Tliere are these two marks or guides to direct the whole:
first, it must be so performed as to tend to the glory of God :
and, secondly, to the edification of the assembly itself. It
would be too long for me to shew you what is required to
this one thing, that the worship of God be carried on in the
assembly to the edification of the saints, which is, that all
the ordinances of God may have their proper work in them,
and effects towards them, for the increase of their faith
and graces, and carrying them on in their course of obedi-
ence and communion with God. The consideration of this
w^ork made the apostle say, Trpbg ravra rig iKavog. In a word,
so far as possible it may be done, their state and condition
is to be spread before the Lord in prayer, according as they
experience it in their own souls; their desires to be drawn
forth and expressed, their pleas for mercy and grace to be
managed with the like ends of prayer ; their condition to be
suited in instruction, consolation, and exhortation, and the
like, in preaching the word ; so of all other ordinances, they
are to be managed and administered so as may best tend to
the edification of the assembly. Now this is supposed by
the third benefit that the saints receive by the Spirit, as to
their approach unto God: he gives gifts and abilities, spiri-
tual gifts unto them whom he calleth unto this work of o-o-
ing before the assemblies in the worship of God, that they
may perform all things to the glory of God, and the edifica-
tion of the body. I shall not so much as once mention the
supplies that are invented and found out by men for this
end and purpose. There is not a soul that hath the least
communion with God, but knows their emptiness and utter
insufliciency for that which they pretend unto.
OF GOSPEL WORSHIP. 149
Now that the Holy Ghost furnisheth men with gifts for
this end and purpose, we have abundant testimonies in the
Scripture; and blessed be God, we have evidence of it abun-
dantly in and from those who are endued with them, 1 Cor.
xii. 4. 7, 8. 11. The design of the apostle in that chapter is
to treat of the worship of God, as it is to be carried on and
performed in the gospel assemblies of saints, of which he
gives an instance in the church of Corinth. For the right
performance hereof, he lays down in the first verse, that
spiritual gifts are bestowed : being to treat of the public
worship of God, he begins with spiritual gifts, whereby men
are enabled thereunto. The author of all those gifts he in-
forms us in the fourth verse, is the Holy Ghost; he is sent
by Christ to this very end and purpose, to bestow them on
his churches. The end of the collation, he informs us, is
the profit and edification of the whole body, ver. 7. Every
one that receives them, doth it to this purpose, that he may
use them to the good and benefit of the whole. To this
end are they bestowed in great variety, as ver. 8. that by
them the use of the body may be supplied, and church edi-
fication may be carried on : and having thus shewed their
nature, end, and distribution, he again asserts their author
to be the Holy Ghost, ver. 11. And we have direction, upon
this foundation, given for the exprrisp and use of those gifts,
in sundry places; as 1 Pet. iv. 10, 11.
This then also, as to the more solemn and public worship
of God, is performed by that Spirit in whom we have an
access unto the Father : he gives spiritual gifts unto men,
enabling them to perform it in a holy evangelical manner,
so as God may be glorified, and the assemblies of the saints
edified, in the administration of all ordinances, according to
what they are appointed unto. He enables men to pray so,
as that the souls of the saints may be drawn forth thereby
unto communion with God, according unto all their wants
and desires : he enables them to preach or speak as the
* oracles of God,' so as that the saints may receive instruction
suitable to their condition, as to all the ends of the good
word of God, whose dispensation is committed unto them :
he enables men to administer the seals of the covenant so,
that the faith of the saints may be excited and stirred up to
act and exert itself in a way suitable to the nature of each
150 THE NATURE AND BEAUTY
ordinance ; and all those gifts are bestowed on men on pur-
pose for the good and edification of others ; they are never
exercised in a due manner, but they have a farther reach and
eflBcacy in and upon the souls of the saints, than he that is
intrusted with them was able to take a prospect of: he little
knows how many of his words and expressions are, in the
infinite wisdom of the Holy Ghost, suited in an unspeakable
variety to the conditions of his saints ; here one, there an-
other, is wrought upon, affected, humbled, melted, lifted up,
rejoiced by them, the Holy Ghost making them effectual to
the ends for which he hath given out the gifts from whence
they do proceed. I might mention sundry other advantages
which we have, that belong to our access unto God by one
Spirit ; but because it were endless to enumerate all parti-
culars, and they may be reduced to some one of these, gene-
ral heads, I shall mention no more of them. This then is the
first evidence, that we have in the w'ords, given unto the
glory, beauty, and excellency of gospel worship ; in it we
have an access unto the Father, in the Spirit, which relates
unto the things before mentioned, or rather touched on.
Here is order; the Spirit reveals the mind of God, as to the
worship that is acceptable unto him : he furnishes the souls
of the saints with all those graces whereby, and wherein,
they have communion with God in his worship : he gives
gifts unto some, enabling them to go before the assemblies
in the worship of God, according to his mind, and unto their
edification. Blessed order, that the gates of hell shall not
prevail against ! Order, proceeding from the God of order,
his own project and appointment. Here is beauty, decency,
loveliness; it is all the work of the glorious and Holy Spirit,
which is like himself, holy, glorious, and beautiful ; and to
set up any thing of any man's finding out in competition
with it, is that which the Lord's soul abhors.
(2.) As the saints in the gospel have ' access unto God
in the Spirit,' so they have all their access * in one Spirit :'
and this is the spring of all the uniformity which God re-
quires. So the apostle tells us, that as to the gifts them-
selves, there are diversities of them, and difference in them ;
1 Cor. xii. 4 — 6. But where then is uniformity? If one
man have better and greater gifts than another ; one man be
more eminent in one kind, another in another; one excelling
OF GOSPEL WORSHIP. 151
in prayer, another in prophesying and preaching, what con-
fusion must this needs breed ? Where is then any uniformity
in all this? The apostle answereth, ver. 11. Here lies the
uniformity of gospel worship ; that though the gifts bestowed
on men for the public performance of it be various, and there
is great diversity among them, yet it is one Spirit, that
bestows them all anions; them, and that in the order before
mentioned: one and the same Spirit discovers the will and
worship of God to them all ; one and the same Spirit works
the same graces for their kind in the hearts of them all ; one
and the same Spirit bestows the gifts that are necessary for
the carrying on of gospel worship in the public assemblies,
to them who are called to that work. And what if he be
pleased to give out his gifts in some variously, as to parti-
culars, ' dividing to every one severally, as he will?' yet this
hindereth not, but that as to the saints mentioned, they all
approach unto God by one Spirit, and so have uniformity in
their worship throughout the world. This is a catholic uni-
formity ; when whatever is invented by men under that name,
reaches but to the next hedge, and, as might be easily proved
and evinced, is the greatest principle of deformity and dis-
order in the world. This then is the uniformity of gospel
worship ; all the saints everywhere have their access in it
unto God in one Spirit, who worketh alike in the general in
them all, though he gives out diversities of gifts, serving to
the edification of the whole.
And these are the evidences that are directly and ' in
terminis' given to the proposition of the beauty, excellency,
order, and uniformity, of gospel worship in the text ; as we
consider it absolutely in itself. Before I come to consider
its glory comparatively, in reference to the outward solemri
worship of the temple of old, I shall add but one considera-
tion more, which is necessary for the preventing of some
objections, as well as for the farther clearing of the truth
insisted on; and that is taken from the place where spiritual
worship is performed. Much of the beauty and glory of the
old worship, according to carnal ordinances, consisted in
the excellency of the place wherein it was performed : first,
the tabernacle of Moses, then the temple of Solomon, of
whose glory and beauty we shall speak afterward. Answer-
able hereunto, do some imagine, there must be a beauty in
152 THE NATURE AND BEAUTY
the place where men assemble for gospel worship ; which
they labour to paint and adorn accordingly. But they
* err, not knowing the Scriptures.' There is nothing spoken
of the place and seat of gospel worship, but it is referred to
one of these three heads, all which render it glorious.
1. It is performed in heaven; though they who perform
it are on earth, yet they do it by faith in heaven. The apo-
stle saith, that believers in their worship do ' enter into the
holiest,' which he exhorts them to draw nigh unto ; Heb. x.
19.21. What is the 'holiest' whereunto they enter with
their worship ? It is that whereunto Jesus Christ is entered
as their forerunner; Heb. vi. 20. It is into heaven itself;
chap. ix. 24. You will say, How can these things be, that
men should enter into heaven while they are here below ? I
say. Are men ' masters in Israel,' and ask this question ?
They who have an access unto the immediate presence of
God, and to the throne of grace, enter into heaven itself.
And this adds to the glory we treat of. What poor low
thoughts have men of God and his ways, who think there
lies an acceptable glory and beauty in a little paint and
varnish ? Heaven itself, the place of God's glorious resi-
dence, where he is attended with all his holy angels, is the
state of this worship. Hence is that glorious description
given of it. Rev. iv. throughout; where it is expressly said
to be 'in heaven,' though it is only the worship of the
church that is described. It were easy from hence to mani-
fest the glory we have spoken of, in the several parts of it.
But I do but point out the heads of things.
2. The second thing mentioned, in reference to the place
of this worship, is the persons of the saints: these are said
to be the ' temple of the Lord ;' 1 Cor. vi. 19. Your * body
is the temple of the Holy Ghost, which is in you, which ye
have of God ;' chap. iii. 16. 'Know ye not,' ver. 17. 'the
temple of God is holy?' God hath now no material temple,
but he hath chosen this spiritual one, the hearts and souls of
his saints ; and beautiful temples tliey are, being washed
with the blood of Christ, beautified with the graces of the
Spirit, adorned for communion with him : hence ' the king's
daughter is' said to be 'all glorious within;' Psal. xlv.
Whatever men may think, God, that knoweth his own graces
in the hearts of his, and in whose eyes nothing is beautiful
OF GOSPEL WORSHIP. 153
or of price but grace, knows and judges, that this place of
his worship, this temple that he hath chosen, is full of beauty
and glory. Let who will be judge, that pretends to be a
Christian, whether is more beautiful in the sight of God, *a
living stone' adorned with all the graces of the Spirit, a
heart full of the grace of Christ ; or a dead stone cut out of
the quarries, though graven into the similitude of a man.
3. The assemblies of the saints are spoken of as God's
temple, and the seat and place of public, solemn, gospel
worship; Eph. ii. 21, 22. Here are many living stones
framed into * an holy house in the Lord, an habitation for
God by his Spirit.' God dwells here: as he dwelt in the
temple of old, by some outward carnal pledges of his pre-
sence ; so in the assemblies of his saints, which are his ha-
bitation, he dwells unspeakably in a more glorious manner
by his Spirit. Here, according to his promise, is his habi-
tation. Now the saints' assemblies, according to the order
of the gospel, are ' a building fitly framed together :' as the
tabernacle and temple were of old in their outward structure,
whereby they were raised; so they in their spiritual union in
and under Christ their head. And they are a temple, a holy
temple, holy with the holiness of truth, as the apostle speaks ;
chap. iv. 24. Not a typical, relative, but a real holiness, and
such as the Lord's soul delighteth in. I know some can see
no beauty in the assemblies of the saints, unless there be an
outward beauty and splendour in the fabric and building
wherein they convene ; but that is not at all the thing in ques-
tion, what some men can see, or cannot see. Christ himself
had unto some ' no form nor comeliness that he should be de-
sired ;' no more have his saints, his ways, his worship. That
is not it which we inquire after; but what is beautiful,
comely, and of price in the eyes and judgment of God.
Neither is that the matter in question, whether these or
those are saints of God, or no? But only, whether an as-
sembly of saints, as such, which are the temple of God, and
being called together according to the order of the gospel,
be not a glorious seat of worship? God saith it is so ; and
if men say otherwise, those that are not inchanted with what
I shall not name, will easily know what to give credit to.
Secondly, Proceed we now in the next place to set forth
the glory and beauty of this worship of the gospel compara-
154 THE NATURE AND BEAUTY
tively, with reference to the solemn outward worship, which
by God's own appointment was used under the Old Testa-
ment; which, as we shall sliew, was far more excellent on
many accounts than any thing of the like kind ; that is, as
to outward splendour and beauty, that was ever found out by
men : and I shall do this the more willingly, because the
Holy Ghost doth so much, and so frequently, and that not
without many great and weighty causes, insist upon it in the
New Testament, having intimated it beforehand in many
places of the Old. To the right understanding of what is
gospel, and delivered in Scripture on this account, some
things are previously to be considered.
1. As the whole worship of the old church, so the whole
manner of it, with all its rites, ceremonies, and ornaments,
both in the tabernacle and temple, were of God's own ap-
pointment. There was not the least part of the fabric wherein
his worship was celebrated, nor any ornament of it, not one
rite or ceremony that did attend it, but it was all of it wholly
of God's own designation and command. Tiiis is known
and confessed ; Moses made all things ' according to the pat-
tern shewed him in the mount ;' and at the finishing of the
whole work, it is in one chapter ten times repeated, that he
did as the Lord commanded him; Exod. xl. Now surely
this gave it a beauty, order, and glory incomparably above
whatever the wisest of the sons of men are able to invent.
' Let the potsherd contend with the potsherds of the earth ;
but woe unto him that contends with his Maker.' The wor-
ship of the pope, and his invention, may possibly outdo the
beauty and order of the worship of the Turk and his inven-
tion ; but I hope they will not compare with God, nor make
themselves equal with him. But why should I say I hope
it, when the contrary is evident? For doth he not undertake
to assign new rules of his own in the worship of God ? And
doth he not therein make himself equal with God, whose pre-
rogative it is, to be the only lawgiver to his people's con-
sciences, and the only prescriber of his own worship ? But
this I may yet hope, that men will not nakedly aver, that
what is of their appointment, is equal unto, and comparable
with, what God appoints ; take their institutions and God's
together, and the former surely will have great disadvantage
in respect of the authors. This, in general, I suppose will
OF GOSPEL WORSHIP. 155
be granted, though men be very apt practically to ' make
void the commands of God by their traditions' and institu-
tions, laying more weight upon some one of them, than on
all the commands of Jesus Christ.
But it may be, though God appointed that worship of
old, and all the concernments of it, he intended not to make
that beautiful and glorious, but plain and homely \ so that it
doth not follow that it is beautiful and excellent, because it
was by him appointed. Answer, Though we may well and
safely abide by this general proposition, that what God hath
appointed in his own worship, is therefore beautiful and glo-
rious, excellent, orderly, and comely, because he hath ap-
pointed it ; yet I add,
2. That it was God's intendment to make, appoint, and
dispose of all things so, that the solemnity of his worship
might be very beautiful and glorious ; he appoints the high
priest's garments to be made expressly for glory and beauty,
Exod. xxviii. 3. such as might be specious and goodly to
look upon ; and speaking of the church state, when he had
formed and fashioned it by his institution, he saith, ' Her re-
nown went forth among the heathen for beauty, for it was
perfect through the comeliness he had put upon her ;' Ezek.
xvi. 14. There was in her ways of worship a renowned
beauty, a perfect comeliness ; whence, saith the prophet, * a
glorious high throne from the beginning is the place of our
sanctuary;' Jer. xvii. 12. But I shall not need to multiply
testimonies to this purpose. Who knows not what things
are spoken of the tabernacle, the temple, and all the wor-
ship belonging to them, everywhere in the Scripture ? As
God appointed, so it came to pass ; it was the most beautiful
solemnity that ever the sun shone upon. Mosaical worship,
I say, as celebrated in Solomon's temple, outdid all the glory
and splendour that ever the world in any place, in any age
from the foundation of it, ever enjoyed; should all the princes
of Europe lay their treasures together, they were not able to
build a fabric of that charge, magnificence, and glory, as was
Solomon's temple. It were endless to go over particulars;
the garments of the high priest were such as rendered him so
awful and glorious, that Alexander the Great, that famous
conqueror of the east, fell down before him with a prostrate
reverence. The order of the house, and all the worship in it.
156 THE NATURE AND BEAUTY
who can fix his mind upon it, without admiration? How
glorious was it when the house of Solomon stood in its
greatest order and beauty, all overlaid with gold, thousands of
priests and Levites ministering in their orders with all the most
solemn musical instruments that David found out, and the
great congregation assembled of hundreds of thousands, all
singing praises to God? Let any man, in his thoughts, a
little compare the greatest, most solemn, pompous, and
costly worship that any of the sons of men have in these latter
days invented and brought into the Christian church, with
this of the Judaical, and he shall quickly find that it holds
no proportion with it, that it is all a toy, a thing of nought in
comparison of it. Take the cathedral of Peter in Rome 5
bring in the pope and all his cardinals in all their vestments,
habiliments, and ornaments; fill their choir with the best
singers they can get ; set out and adorn their images and
pictures to the utmost that their treasures and superstition
will reach to, then compare it to Solomon's temple, and the
worship thereof; and, without the help of the consideration
that the one was from heaven, the other is of men, the very
nature of the things themselves will manifest how vain the
present pretences are to glory and beauty. How much more
may this be spoken of such underling pretenders as some
are?
These things being premised, we say now, that notwith-
standing this whole worship, and all the concernments of it,
was appointed by God himself; notwithstanding it was de-
signed by him to be beautiful and glorious, and that indeed
it was the very top of what external beauty and splendour
■could reach unto; yet that it was no way comparable to the
beauty and glory of this spiritual worship of the New Testa-
ment; yea, had no glory in comparison of it. This then I shall
briefly demonstrate : (1.) In general; and then (2.) By an in-
duction of some particular instances.
For the former I need go no farther than that place where
the apostle doth expressly handle this comparion, viz. 2 Cor.
iii. 7 — 10. He doth here on set purpose compare the minis-
tration of the law in the letter with all its outward legal wor-
ship, rites, and ceremonies, with the administration of tiie
gospel in the Spirit, and the worship of God attending there-
on. And first, he acknowledgeth that the old ministration was
OF GOSPEL WORSHIP. 157
very glorious, which he either gives an instance of, or proves
it by that of Moses's face shining when he came down from
the mount, when he had received the law, and the pattern of
all that worship which he was to appoint unto that church.
It seems, that God left that shining on the face of Moses,
which was such, that the people could not bear the bright-
ness of it, to testify how glorious that was about which he
had received revelation ; so that indeed, saith the apostle,
that ministration was glorious, very glorious, yea, glory in
the abstract, ver. 9. nothing was there ever in the world to be
compared with it; we will then compare it now with the minis-
tration of the Spirit, and the worship of God under the
gospel. It may be he will say, it is not all out so glorious
indeed ; nay, but he goes farther and tells us, that this doth
so excel in glory, comeliness, and excellency, that in respect
unto it, the other had no glory at all. What then may be
said of any thing invented by men in the worship of God for
glory and beauty? I dare not say what the apostle saith of
that which God himself appointed, that it hath any glory
and beauty in itself ; but yet suppose it hath so ; let men es-
teem it as glorious and beautiful as they can possibly fancy
it to be, yet, unless the same veil be on their minds in reading
the gospel, which is ' on the Jews in reading Moses,' they
cannot but see and acknowledge, that it hath no glory in
comparison of that spiritual worship which we have de-
scribed.
Some particular instances will make the general compa-
rison more evident. I shall only name these three, which
being the principal spring of all the beauty, glory, and order
of the worship of old, are peculiarly considered by the apo-
stle to this very purpose, in the Epistle to the Hebrews,
where he sets out the excellency of the evangelical adminis-
trations of the covenant and worship of God, above and be-
yond the legal.
1. The first of these was the temple, the seat of all the
solemn outward worship of the old church ; the beauty and
glory of it were in part spoken to before; nor shall I insist
on any particular description of it ; it may suffice, that it was
the principal state of the beauty and order of the Judaical
worship, and which rendered all exceeding glorious, so far.
158 Tin<: xatlue: and beauty
that the people idolized it, and put their trust in it, that upon
the account of it they should be assuredly preserv^ed, not-
withstandinsi; their presumptuous sins : and indeed, it had
such blessings and promises annexed unto it, that if there
were at this day any place or house in the world that had the
like, I should desire to be among the first that should enter
into a pilgrimage of going to it, though it were as far beyond
Jerusalem, as it is thither. But yet, notwithstanding all this,
Solomon himself, in his prayer at the dedication of that
house, 1 Kings viii. 27. seems to intimate, that there was
some check upon his spirit, considering the unanswerable-
ness of the house to the great majesty of God : it was a
house on the earth, a house that he did build with his hands,
intimating that he looked farther to a more glorious house
than that. And what is it, if it be compared with the tem-
ple of gospel worship? Whatever is called the temple now
of the people of God, is as much beyond that of old, as spi-
ritual things are beyond carnal, as heavenly beyond earthly,
as eternal beyond temporal. First, In some sense the body of
Christ is our temple, as himself called it, speaking of ' the
temple of his body,' as being prefigured by it, as having the
'fulness of the Godhead dwelling' in him, typified by the
presence of God in the old temple, and being the centre
wherein all his people meet with their worship of God,
as those of old did in the temple. And surely there is no
comparison for beauty and excellency between the house
that Solomon built, and the Son of God, * who is the bright-
ness of his glory, and the express image of his person.*
Again, The persons, and the assemblies of the saints, as I
shewed before, are a temple to God under the gospel. They
are his body, Eph. i. 23. and his house, Heb. iii. 6. Nor is
the old temple, made of wood and stones, gold and silver, to
be compared with this living house, washed with the blood
of Christ, adorned with the real graces of the Spirit, and gar-
nished with all the choice jewels of God's eternal love. They
are God's delight, ' the first-fruits of the creature' to him,
the spouse of Christ, through his graces altogether lovely.
The Lord Jesus sees more beauty and glory in the weakest
assemblies of his saints coming together in his name, and
acted and guided in his worship and ways by his Spirit, than
OF GOSPEL WORSHIP. 159
ever was in all the worship of Solomon's temple when it
was in its glory. Thirdly, Heaven itself, the holy place not
made with hands, is also the saints' temple under the gospel.
Believers have in their worship an open way into the holiest,
made for them by Christ, who entered into it as the fore-
runner, Heb. vi. 20. opening it to them, also giving admis-
sion into it; chap. x. 19 — 21. And how exceedingly doth
this exalt the excellency of the spiritual worship of the gos-
pel ? What was the glory of Solomon's temple, to the glory
of the meanest star in heaven ? How much less was it then
in'comparison of the glorious presence of God in the highest
heavens, whither believers enter with all their worship, even
where Christ sits at the right hand of God ?
2. The second spring of the beauty of the old worship,
which was indeed the hinge upon which the whole turned,
was the priesthood of Aaron, with all the administrations
committed to his charge. The pomp, state, and ceremonies,
that the Papists have invented in their outward worship, or
that heap which they have in several parcels borrowed of
the heathen and Jews, is a toy in comparison of the mag-
nificence of the Aaronical administrations. The high priest
under the gospel, is Christ alone. Now I shall spare the
pains of comparing these together, partly because it will be
by all confessed, that Christ is incomparably more excellent
and glorious ; and partly, because the apostle on set purpose
handles this comparison in sundry instances in the Epistle to
the Hebrews, where any one may run and read it, it being
the main subject matter of that most excellent epistle.
3. The order, glory, number, significancy, of their sacri-
fices, was another part of their glory. And indeed, he that
shall seriously consider that one solemn anniversary sacri-
fice of expiation and atonement, which is instituted, Lev.
xvi. will quickly see, that there was very much glory and
solemnity in the outward ceremony of it. But now, saith
the apostle, * we have a better sacrifice ;' Heb. ix. 23. We
have him who is the high priest, and altar, and sacrifice, all
himself; of worth, value, glory, beauty, upon the account of
his own person, the efficacy of his oblation, the real effect
of it, more than a whole creation, if it might have been all
offered up at one sacrifice. This is the standing sacrifice of
160 THE NATURE AXD BEAUTY, &C.
the saints, offered ' once for all,' as effectual now any day, as
if offered every day ; and other sacrifices, properly so called,
they have none. I might mention other particulars ; but I
suppose, through the grace of our Lord Jesus Christ, we
have in some measure manifested the excellency, beauty,
order and uniformity, of the spiritual worship of the gospel,
and that both absolutely in itself, and in comparison with
any other way of worship whatever. From all which it will
be easily made to appear, that this may well be reckoned
among the unspeakable privileges that are purchased for us
by the death of Christ, which was the thing first proposed
to consideration.
SERMON XX.
OF WALKING HUMBLY WITH GOD.
And to walk humbly with thy God. — Micah vi. 8.
The beginning of this chapter contains a most pathetical
expostulation of God, by the prophet with his people, about
their sins and unworthy walking before him. Having with
an apostrophe to the mountains and hills, ver. 1, 2. stirred
up their attention, and raised them to the consideration of
his plea with them, in ver. 3 — 5. he emphatically presses
them with the mercies he had of old bestowed upon them,
with the patience and love toward them, which he shewed
and exercised in his dealings with them.
The conviction being effectual to awaken them, and fill
them with a sense of their horrible ingratitude and rebellions,
ver. 6, 7. they begin to make inquiry, according as is the
custom of persons under the power of conviction, what
course they shall take to avoid the wrath of God, which
they could not but acknowledge was due to them. And
here, as God speaks, Hos. vii. 1. when he would heal them,
their iniquity and wickedness is discovered more and more ;
they discover the wretched principles whereon they were
acted in all that they had to do with God.
Indeed convictions, on what account soever, made effec-
tual upon the soul, draw out its inward principles, which are
not otherwise to be discovered. Many there are, who have
in notion received the doctrine of free justification by the
blood of Christ, whom, while they are secure in their ways,
without trouble or distress, it is impossible to persuade, that
they do not live and act upon that principle, and walk before
God in the strength of it. Let any great conviction from the
word, or by any imminent or pressing danger, befall these
men, then their hearts are laid open; then all their hopes
are in their repentance, amendment of life, performance of
duties in a better manner; and the iniquity of their self-
righteousness is discovered.
VOL. XVI. M
162 OF WALKING HUiAIBLY WITH GOD.
Thus was it with these Jews ; their sins being charged
home upon them by the prophet, so that they are not able to
stand under their weight and burden; he now discovers the
bottom of all their principles in dealing with God, and that
is this, that having provoked him, something they must do,
whereby to appease him, and atone his anger.
In their contrivance to this purpose, they fix on two ge-
neral heads. First, They propose things which God himself
had appointed ; ver. 5. 6. Secondly, Tilings of their own
finding out, which they supposed might have a farther and
better efficacy to the end aimed at, than any thing appointed
of God himself; ver. 6.
First, They look to sacrifices and burnt-offerings for
help; they consider, whether by them, and on their ac-
count, they may not come before the Lord, and bow them-
selves before the high God ; that is, perform such a worship,
for which they may be acquitted from the guilt of their
sins.
Sacrifices were a part of the worship of God, appointed
by himself, and acceptable to him, when offered in faith ac-
cording to his mind ; yet we find God frequently rejecting
them in the Old Testament, whilst yet their institution was
in force, and themselves good in their kind. Now this re-
jection of them was not absolute, but with respect to some-
what that vitiated the service in them. Among these, two
were most eminent:
1. When they were rested in, as the matter and cause of
their justification and acceptation with God, beyond their
typical virtue-
2. When they were relied on to countenance men in the
neglect of moral duties, or to continue in any way of sin.
Both these evils attended this appeal of the Jews unto
their sacrifices : they did it first to please God, or appease
God, that on their account they might be freed from the
guilt of sin, and be accepted : and then to countenance them-
selves in their- immoralities and wickedness, as is evident
from the prophet's reply, ver. 7. calling them from their vain
confidence in sacrifices, to justice, judgment, mercy, and
humble walking with God. But,
Secondly, They find this will not do; conscience will
not be satisfied, nor peace be obtained by any performance
OF AVALKING HUMBLY WITH GOD. 163
of these ordinary duties, though they should engage in them
in an extraordinary manner ; no, though they could bring
thousands of rams, and ten thousand rivers of oil. Though
men attempt never so vigorously, in never so extraordinary
a manner, to quiet their souls, terrified with the guilt of sin,
by any duties whatever, it will not do, the work will not be
accomplished, therefore they will make farther attempts : if
nothing that God hath appointed will reach the end they aim
at, because they were never appointed by him for that end,
they will invent or use some way of their own, that may ap-
pear to be of more efficacy than the other : ' Shall I give my
first-born for my transgression?'
The rise and occasion of such sacrifices as here are men-
tioned, the sacrificing of men, of men's sacrificing their own
children ; the use of such sacrifices, throughout the world,
among all nations ; the craft and cruelty of Satan in im-
posing them on poor, sinful, guilty creatures, with the ad-
vantages which he had so to do, I have elsewhere declared.
For the present I shall only observe two things in the state
and condition of convinced persons, when pressed with their
sins, and a sense of the guilt of them, who are ignorant of
the righteousness of God in Christ.
1. They have a better opinion of their own ways and
endeavours, for the pleasing of God, and quieting their
consciences, than of any thing of God's institution, or the
way by him appointed for that end. This is the height
that they rise to, when they have fixed on what is most
glorious in their own eyes. Tell a Papist, who is convinced
of sin, of the blood of Christ, it is folly to him. Penances,
satisfaction, purgatory, intercession of the church in the
mass, have much more desirableness in them ; these Eliabs
must wear the crown. The case is the same with innu-
merable poor souls at present, who hope to find more relief
in their own duties and amendment of life, than in the
blood of Christ, as to the appeasing of God, and obtaining
of peace.
2. There is nothing so horrid, desperate, irksome, or
wicked, that convinced persons will not engage to do under
their pressure on the account of the guilt of sin ; they will
burn their children in the fire, whilst the cries of their con-
science outcry the lamentation of their miserable infants:
M 2
164 OF WALKING HUMBLY WITH GOD.
which, as it argues the desperate blindness that is in man
by nature, choosing such abominations, rather than that way
which is the wisdom of God ; so also, the terrors that possess
poor souls convinced of sin, that are unacquainted with the
only remedy,
This being the state and condition of these poor creatures,
the prophet discovers to thera their mistake and desperate
folly in the verse of my text.
Two thino-s are contained in this verse : the one is im-
plied ; the other expressed in words.
First, Here is something implied, and that is a reproof
of the error and mistake of the Jews : they thought sacri-
fices were appointed for the appeasing of God by their per-
formance of them; and that this was their business in their
worship, by their duty in performance of them, to make sa-
tisfaction for the guilt of sin. This the prophet calls them
from, telling them, that is not their business, their duty,
God hath provided another way to make reconciliation and
atonement ; it is a thing above their power; their business
is to walk with God in holiness ; for the matter of atone-
ment that lies on another hand : ' He hath shewed thee,
O man, what he requireth of thee :' he expects not sa-
tisfaction at thy hands, but obedience on the account of
peace made.
Secondly, What is expressed is this, that God prefers
moral worship, in the way of obedience, to all sacrifices
whatever, according to the determination afterward approved
by our Saviour; Mark xii. 33. ' What doth the Lord require
of thee?'
Now this moral obedience he refers to three heads :
'Doing justly; loving mercy; and walking humbly with
God.'
How the two first are comprehensive of our whole duty
in respect of men, containing in them the sum and substance
of the second table, I shall not stay to declare.
It is the third head that I have fixed on, which peculiarly
regards the first table, and the moral duties thereof.
Concerning this I shall do these three things :
I. I shall shew what it is to walk with God.
II. What it is to walk humbly with God.
III. Prove this proposition : Humble walking with God,
OF WALKING HUMBLY WITH GOD. 165
as our God in covenant, is the great duty, and most valuable
concernment of believers.
I. As to our walking with God, some things are required
to it; and some things are required in it.
1. Some things are required to it. As,
(1.) Peace and agreement. Amos iii. 3. 'Can two walk
together except they be agreed V And he tells us, that walk-
ing with God, when there is no peace with him, is like
walking in a forest, where, and when the lion roareth, ver. 8.
when a man can have no thoughts but what are full of ex-
pectation of his immediately being torn asunder and de-
voured. So God threateneth to deal with them that pretend
to walk with him, and yet are not at peace with him ; Psal.
1.22. ' Now consider this, ye that forget God, lest I tear
you in pieces, and there be none to deliver.' Who are
these? Those to whom he speaks, ver. 16. 'But to the
wicked, says God:' the exceptive, 'but,' distinguishes them
from those of whom he spoke before, ver. 5. v/ho had made
a covenant with him by sacrifice, and so obtained peace in
the blood of Christ. When Cain and Abel went into the
field together, and were not agreed, the issue was, that the
one slew the other. When Joram met Jehu in the field, he
cried, 'Is it peace?' And finding by his answer, that they
were not agreed, he instantly flew, and cried out for his life.
•Agree,' saith our Saviour, ' with thine adversary whilst thou
art in the way,' lest the issue be sad to thee.
You know at what enmity God and man do stand, whilst
he is in the state of nature. They are 'alienated from God
by wicked works; are enemies,' and their 'carnal mind is
enmity to him,' Rom. viii. 7. and 'his wrath abideth on
them;' John iii. 36. they are ' children of his wrath;' Eph.
ii. 3. Were I to pursue this head in particulars, I could
manifest from the rise and first breath, from the considera-
tion of the parties at variance, the various ways of managing
of it, and its issue, that this is the saddest enmity that can
possibly be apprehended. You know also, what our peace
and agreement with God is, and whence it doth arise.
Christ ' is our peace;' Eph. ii. 14. He 'hath made an end
of the difference about sin;' Dan. ix. 24. He 'hath made
peace' for us with God, and by our interest in him, we, 'who
166 OF WALKING HUMBLY WITH GOD.
were afar off, are made nigh,' and obtain peace; Rom. v. 1.
Eph. ii. 14, 15.
This then, I say, in the first place, is required to our
walking with God, that we are at peace with him, and agree-
ment in the blood of Christ; that we are by faith actually
interested in the atonement ; that our persons are accepted,
as the foundation of the acceptation of our duties. Without
this, every attempt for walking with God in obedience, or
the performance of any duties, is,
[1.] Fruitless : all that men do is lost. 'The sacrifice of
the wicked is an abomination;' their holy things are dung,
which God will remove. In all their duties they labour in
the fire ; not any of their works shall turn to their eternal
account : God looks on all their duties as the gifts of ene-
mies, that are selfish, deceitful, and of all things to be ab-
horred. Such men may have their reward in this life ; but
as to what they aim at, their pains are lost, their hearing is
lost, their alms are lost; all is fruitless.
[2.] Presumptuous: they put themselves upon the com-
pany of God, who hates them, and is hated by them; Psal.
1. 16. * But to the wicked, says God.' This is God's lan-
guage to them in their duties. Thou bold presumptuous
rebel, what hast thou to do to take my name in thy mouth?
Why dost thou howl thus before me, and offer swine's blood
in my presence? How earnest thou hither not having a wed-
ding garment? I hate thy most solemn oblations. Indeed it
will be found at the issue, that intolerable presumption lies at
the bottom of all unregenerate men's attempts to walk with
God. They count it a slight thing to do so : they deal with
him as one that took very little notice how he is dealt withal.
This, I say, is the first thing required to our walking
with God, that we be at peace and agreement with him, in
the blood of Christ. And as the psalmist says, * Consider
this, ye that know not God,' who have not made a covenant
with him, in and by the sacrifice of his Son. You meet him
in the field, you put yourselves upon his company, you pre-
tend to walk with him in these duties, and those other,
which custom, education, conviction, or self-righteousness
puts you upon ; in every one of them you provoke him to
his face to destroy you. You seem to flatter him, that you
OF WALKING HUMBLY WITH GOD. 167
are agreed, when he declares that you are at enmity. Let a
man deal thus with his ruler; conspire against his crown
and dignity; attempt his death; despise his authority; re-
proach his reputation ; and then when he is proclaimed rebel
and traitor, and condemned to die, let him come into his
presence, as in former days, and deal with him as a good
subject, offer him gifts and presents ; shall he think to es-
cape? Will he not be seized on, and delivered over to pu-
nishment ?
Every man, in his natural estate, is a rebel against God :
thou hast rejected his authority, conspired his ruin, the ruin
of his kingdom, art proclaimed by him a traitor and rebel,
art sentenced to eternal death : is it for thee noAv to meet
him, to go and flatter him with thy mouth, and fawn upon
him in thy other duties? Will he not remember thy rebel-
lions, despise thy offerings, command thee out of his pre-
sence into bonds and prison, abhor thy gifts ? What canst
thou else exj3ect at his hands ? This is the best and utmost
of their condition in their obedience, who are not interested
in Christ: and the more earnest and zealous you are, the
more ready in the performance of duties, the more do you
put yourselves on him, and his company, who hates you
upon the justest grounds in the world, and is ready to de-
stroy you.
(2.) The second previous thing, is, oneness of design.
For persons occasionally to fall into the company of one
another, and so to pass on together for a little season, doth
not suffice for them to be said to walk together. Oneness
of aim and design is required to it.
The aim of God, in general, is his own glory : he makes
all things for himself, Prov. xvi. 4. Rev. iv. 11. in particular,
as to the business of our walking with him, it is ' the praise
of his glorious grace;' Eph. i. 6.
Now, in this aim of God to exalt his glorious grace, two
things are considerable : First, That all which is to be
looked for at the hand of God, is upon the account of mere
grace and mercy; Tit. iii. 4, 5. God aims at the exalting of
his glory in this, that he may be known, believed, magnified,
as a God pardoning iniquity and sin. And, secondly. That
the enjoyment of himself, in this way of mercy and grace,
is that great reward of him, that walks with him. So God
168 OF WALKING HUMBLY WITH GOD.
tells Abraham, when he calls him to walk before him, ' I am
thy shield, and thy exceeding great reward;' Gen. xv. 1.
The enjoyment of God in covenant, and the good things
therein freely promised and bestowed by him, is the exceed-
ing great reward of them that walk with God. This also,
then, is required of him that will walk with God, that he hath
the same design in his so doing, as God hath ; that he aims
in all his obedience at the glory of God's grace, and the en-
joyment of him as his exceeding great reward.
Now, according to what was before said of the design of
God, this may be referred mito three heads.
[1.] In general: that the design of the person be the
glory of God. ' Whatever we do,' saith the apostle, that is,
in our worship of God, and walking with him, ' let all be
done to his glory.' Men, who in their obedience have base,
low, unworthy ends, walk as contrary to God in their obe-
dience, as in their sins. Some serve him for custom; some
for an increase of corn, wine, or oil, or the satisfying of
some low earthly end ; some aim at self and reputation ; all
is lost : it is not walking with God, but warring against him.
[2.] To exalt the glory of God's grace. This is one part
of the ministry of the gospel, that in obedience we should
seek to exalt the glory of grace. The first natural tendency
of obedience, was to exalt the glory of God's justice. The
new covenant hath put another end upon our obedience, it
is to exalt free grace ; grace given in Christ, enabling us to
obey; grace accepting our obedience being unworthy; grace
constituting this way of walking with God; and grace
crowning its performance.
[3.] Aiming at the enjoyment of God, as our reward.
And this cuts off the obedience of many from being a walk-
ing with God. They perform duties indeed; but what sin-
cerity is there in their aims for the glory of God? Is it al-
most once taken into their thoughts? Is not the satisfaction
of conscience, the escape of hell and wrath, the sole aim
they have in their obedience? Is it of concernment to them
that the glory of God be exalted? Do they care indeed what
becomes of his name or ways, so they may be saved ? Es-
pecially, how little is the glory of his grace aimed at? Men
are destroyed- by a self-righteousness, and have nothing of
a gospel obedience in them. Look on the praying and
OF WALKING HUMBLY WITH GOD. 169
preaching of some men; is it not evident that they walk not
with God therein, seek not his glory, have no zeal for it, no
care for his name ; but rest in the discharge of the duty
itself?
(3.) That a man may walk with another, it is required
that he have a living principle in him to enable him there-
unto. Dead men cannot walk ; or if they do, acted by any
thing but their own vital principle, and essential form, they
are a terror to their companions, not a comfort in their com-
munion. For a dead carcase, or a trunk, to be moved up
and down, is not walking. Hence this is everywhere laid
down as the principle of our obedience, that we ' who were
dead are quickened ;' that ' the law of the Spirit of life
makes us free from the law of sin and death;' Rom. viii. 2.
That we may walk with God, a principle of a new life is re-
quired ; that we may have power for it, and be pressed to it
from that which is within us. Had not a man rather walk
alone, than to have a dead carcase taken out of a grave, and
acted by an external force and power, to accompany him?
This, I say, is a third consideration. The matter of our
walking with God, consists, as shall be shewed, in our obe-
dience, in our performance of duties required. In this, we
are all, more or less, engaged ; yea, so far, that perhaps it
is hard to discover who walks fastest, and with most appear-
ance of strength and vigour. But alas ! How many dead
souls have we walking amongst us?
[1.] Are there none who are utter strangers to a new spi-
ritual life; a life from above, hid with Christ in God, a life
of God ; that mock almost at these things, at least that can
give no account of any such life in them ; that think it
strange it should be required of them, that they should give
any account of this life, or being begotten again by the
Spirit; yea, that make it a most ridiculous thing? What
then is it they will yet plead for themselves? Why do they
not walk Vv'ith God? Is not their conversation good and
blameless? Who can charge them wath any thing? Do they
not perform the duties required of them? But friend : Would
it be acceptable to thee, to have a dead man taken out of
his grave, and carried along with thee in thy way ? All thy
services, thy company, is no other to God : he smells nothing
but a noisome steam from thy presence with him : thy hear-
170 OF WALKING HUMBLY WITH GOD.
ing, praying, duties, meditations, they are on this account
all an abomination to him. Tell me not of thy conversation :
if it be from a pure conscience, that is, a conscience purified
in the blood of Christ, and faith unfeigned, which is the life,
or a fruit of it, whereof we are speaking, it is glorious, and
commendable ; if from other principles, the Lord abhors it.
[2.] Are there none, who are acted in their obedience
and duties, not from inward principles, and spiritualized
faculties, but merely from outward considerations and ex-
ternal impressions? The apostle tells us, how believers
* grow' and * go on to perfection;' Eph. iii. 16. Col. i. 19.
Christ is the head ; from him, by the Spirit, into every
joint and sinew is derived an influence of life, that the body
may thereby, and therewith, go on towards perfection. How
is it with sundry others? They are set upon their feet by
custom or conviction : one joint is supplied by repute, an-
other by fear and shame, a third by self-righteousness, a
fourth by the lash of conscience ; and so they are driven on
by a mere external impress. And these are the principles
of the obedience of many. By such things as these are they
acted in their walking with God. Do yoii suppose you shall
be accepted? Or that peace will be your latter end? I fear
many that hear me this day, may be in this condition. Par-
don me if I am jealous with a godly jealously : what means
else that hatred of the power of godliness, that darkness in
the mystery of the gospel, that cursed formality, that en-
mity to the Spirit of God, that hatred of reformation, that is
found amongst us?
Use. If there be so many things required to walking with
God, to fit men for it ; and many who do strive to walk with
him, are yet lost from a defect of them in the midst of their
obedience and performance of duties ; what will become of
them ? Where shall they appear who never once attempted
to walk with him; who are wrought upon by no considera-
tions to make it their business so to do? I speak not only
of those amongst us, young and old, whose pride, folly,
idleness, debauchery, profaneness, hatred of the ways of
God, testify to their faces, to all the world, to the shame and
danger of the places wherein they live, that they are servants
to sin, and walk contrary to God, who also will walk contrary
to them, until they are no more. I speak not, I say, of such
OF WALKING HUMBLY WITH GOD. 171
as these, who are judged of all : nor yet only of those who
are kept to outward observances, merely on the account of
the discipline of the place, and the hopes which they have
laid up in it, for their outward good, with such other carnal
aims : but of some also who ought to be leaders of others,
and examples to that flock that is amongst us. What en-
deavours to walk with God are found upon them, or seen in
their ways? Vanity, pride in themselves, families, and
relations ; yea, scoffing at religion and the ways of God, are
the examples some give. I wish worldliness, selfishness,
hardness, and straitness of bowels, with open vanity, do
not eat up all humble walking with God, as to the power of
it in others.
The vanity of the highest profession, without this humble
walking, which is another deceit, shall be^ afterward spoken
unto.
For the present, let me speak to them of whom I have
spoken somewhat already. If many shall cry, ' Lord, Lord,'
and not be heard; if* many shall strive to enter, and shall
not;' what will be their lot and portion? Poor creatures!
You know not the condition of your souls ; you ' cry peace,
and sudden destruction is at hand.' Take heed, lest the mul-
titude of sermons and exhortations you have, make you not
like the men that dwell by the falls of mills, deaf with their
continual noise. God sends his messengers sometimes to
make men deaf; Isa. vi. 5. 7. If that be your portion it will
be sad with you. Give me leave to ask you two or three
questions, and I have done.
1. Do you not please yourselves, some of you, in your
ways, and that with contempt of others? Do you not think
they are fools, or envious, or hypocrites, or factious, that
reprove you; and scorn them in your hearts? Do you not
rather love, honour, imitate, such as never pressed you, nor
will, to this business of a new life, to walk with God, and so
suppose the times ruined, since this new fangled preaching
came up amongst you; desiring to hear things finely
spoken, and fopperies of men ignorant of God and them-
selves ? Or,
2. Do you not relieve yourselves with the help of profli-
gate souls, that you will be better, you will repent when the
172 OF WALKING HUMBLY WITH GOD.
season is better suited for it, and your present condition is
changed? Or,
3. Do not some of you labour to put far from you all
thoughts of these things? ' Amici, dum vivimus, vivamus.'
It will be well enough with us, though we add drunkenness
to thirst? Do not, I say, one, or all of these rotten, cor-
rupted principles lie at the bottom of your loose walking
with God? Take heed, I beseech you, lest the Lord tear you
in pieces.
SERMON XXI.
Having told you what things are previously required to
our walking with God ;
2. Our next inquiry is, as to the matter or thing itself:
what it is to walk with God.
The expression itself is very frequent in Scripture, both
as to the examples of them that did so, and as to precepts
for others so to do.
It is said of Enoch, that he * walked with God ;' Gen. v.
24. And ' Noah walked with God ;' Gen. vi. 9. • Ilezekiah
walked before God ;' Isa. xxxviii. 3. Abraham is com-
manded to walk with God, Gen. xvii. 1. yea, and the same
thing is almost a hundred times in the Scriptures, with
some little variation, so expressed. Sometimes we are said
' to walk with God;' sometimes * to walk before him;' some-
times, 'to follow after him, to follow hard after him;' some-
times * to walk in his ways ;' all to the same purpose.
The expression you know is metaphorical ; by an allu-
sion taken from things natural, spiritual things are ex-
pressed therein.
Not to press the metaphor beyond its principal intention,
nor to insist on all particulars, wherein any thing of allusion
may be found, nor yet insist on the proof of that which is
owned and acknowledged: Walking with God in general,
consisteth in the performance of that obedience, for matter
and manner, which God, in the covenant of grace, requires
at our hands.
I shall only manifest unto you some few of the chief con-
OF WALKING HUMBLY WITH GOD. 173
cernments of this obedience, which give life and signifi-
cancy to the metaphor, and so pass on.
(1.) That our obedience be walking with God, it is re-
quired that we be in covenant with him, and that the obe-
dience be required in the tenour of that covenant.
This, as to the matter of it, was spoken to before, under
the head of what was required to this walking with God ;
namely, that we have peace and agreement with him. Here
it is formally considered, from that expression, * with God,'
as the spring and rule of our obedience. Therefore this ex-
pression is comprehensive of the whole duty of the covenant
on our part, as Gen. xvii. 1. *I am God Almighty,' or * All-
sufficient;' that is, unto thee I will be so. As this is com-
prehensive of the whole of the covenant on the part of God,
that he will be unto us an all-sufficient God: so the words
that follow are comprehensive of the whole of our duty,
'Walk before me ;' which are exegetically explained in the
next words, ' and be thou perfect.' The covenant, the
agreement that is between God and us, in Christ, wherein
he promises to be our God, and we give up ourselves to be
his people, is the bottom and spring of that obedience,
which is walking with God ; i. e. at an agreement with him,
in covenant with him; with whom, out of covenant, we have
no commerce.
(2.) It is an obedience according to the tenour of that
covenant, wherein we are agreed with God. Walkino- with
God according to the tenour of the covenant of works
was, * Do this and live.' The state is now changed. The
rule now is that of Gen. xvii. 1. ' Be thou perfect,' or up-
right 'before me,' in all the obedience I require at thy
hands.
Now there are sundry things required, to our walking
with God in obedience, so that it may answer the tenour of
the covenant wherein we are agreed.
[L] That it proceed from faith in God, by Christ the
Mediator. Faith in God, in general, is, and must be the
principle of all obedience, in what covenant soever ; Heb. xi.
6. But faith in God, through Christ the Mediator, is the
principle of that obedience, which according to the tenour
of the new covenant, is accepted. Hence it is called ' the
obedience of faith;' Rom. i. 5. i.e. of faith in God by
174 OF MALKIXG HUMBLY WITH GOD.
Christ, as the foregoing and following words evince. His
blood is the blood of this covenant; Heb. ix. 15. x. 29. The
covenant itself is confirmed and ratified thereby : and by the
blood of that covenant, do we receive what we receive,
from God; Zech. ix. 11. Hence, whenever God makes men-
tion of the covenant to Abraham, and stiis him up to the
obedience that is required in it, he still mentions ' the seed,'
i. e. ' Christ,' saith the apostle. Gal. iii. 16. As it is said in
general, that ' he that comes to God, must believe thathe is ;'
so in particular, as to the new covenant, Christ says of him-
self, ' I am the way :' there is no going to the Father bat by
him; John xiv. 6. They who have believed in God, must be
careful to maintain good works. Tit. iii. 8. i. e. they who
have believed in God, through Christ. If in our obedience
we walk with God, according to the tenour of the new cove-
nant, that obedience ariseth from justifying faith ; that is,
faith in God, through Christ.
[2.] That it be perfect; that is, that the person be perfect
or upright therein : ' Walk before me and be thou perfect;'
Gen. xvii. 1. It was said of Noah, that he was ' perfect in
his generation,' Gen. vi. 9. as it is also said of many others.
David bids us * mark the perfect man,' Psal. xxxvii. 37.
that is, the man that walketh with God, according to the
tenour of the new covenant. And our Saviour calling for this
obedience, commands us to ' be perfect as our heavenly
Father is perfect ;' Matt. v. 28.
Now there is a twofold perfection.
1st. There is a TcXttaxrtc* a consummation in righteous-
ness. So it is said of the law, that it ' made nothing per-
fect,' Heb. vii. 19. or brought nothing to perfect righteous-
ness. And the ' sacrifices made not the comers unto God,
by them perfect;' Heb. x. 1. They could not TiknCoaai,
consummate the work of righteousness, which was aimed at.
In this sense, we are said to be perfect, * complete' in
Christ, Col. ii. 10. and as it is said in another case, Ezek.
xvi. 14. our beauty is * perfect' through his comeliness.
This is the perfection of justification, whereof we speak not.
2dly. There is a perfection within us. Now this also
is twofold. A complete perfection of enjoyment; and a
perfection of tendency towards enjoyment.
(1st.) In respect of the first; Paul says he was not made
OF WALKING HUMBLY M'lTH GOD. 175
perfect, Phil. iii. 12. and tells us where, and by whom it is
obtained ; Heb. xii. 23. ' The spirits of just men made per-
fect.' Just men are not thus made perfect, until their spirits
be brought into the presence of God. This perfection is the
aim of Christ's redemption, Eph. v. 25, '26, and of all their
obedience; Eph. iv. 14. But this is not the perfection which
the covenant requires, but which it tends and brings to,
whilst by the promise of it, we are carried on in the work of
* perfecting holiness in the fear of God ;' 2 Cor. vii. 1. See
Job ix. 20.
(2dly.) There is also a perfection of tendency to this
end. So Noah is said to be perfect, and Job perfect, and
God commands Abraham to be perfect, and David describes
the happy condition of the perfect man. Concerning this,
observe,
[1st.] There is no word in the Scripture whereby this
perfection, and being perfect, is expressed, that in its use is
restrained to such an absolute perfection, as should admit of
no mixture of failing or defect. The word used concerning
Noah, and in the terms of the covenant to Abraham, is
D'DD of on from DDD which hath var'ious significations.
When spoken in the abstract, as on is often used, it signi-
fies, 'simplicity of manners,' without craft, which, in the
New Testament, is ciKUKia. So Jacob is said to be w>i^ Dn
Gen. XXV. 27. which w^e have rendered, ' a plain man,' that
is, plain-hearted, without guile, as Christ speaks of Na-
thaniel. Of this sense of the word, you have a notable ex-
ample, 1 Kings xxii. 34. where the man that slew Ahab, is
said to draw a bow, iDn^ ' in his simplicity,' which we have
rendered, * at a venture,' that is, without any pernicious de-
sign, in particular-. So Job ix. 21. Dn is opposed to ^zn,
that is, to him that is ' unquiet, malicious,' and ' perverse.'
Such a man in the New Testament, is said to be aveyKaXr^rog
and afXMixoQ, that is, * one that cannot be justly blamed,' or
reproved, ' for dealing perversely.' Many other instances
might be given. The word Tii'*, which we have commonly
rendered, ' upright,' is used also to this purpose : but it is
so known, that this word irr its use in the Scripture, goes no
farther than ' integrity,' nor reaches to an absolute perfec-
tion, that I shall not need to insist on it.
The words used in the New Testament are chiefly TtXuog
176 OF WALKING HUMBLY WITH GOD.
and apnog, neither of wliich, in their use, is restrained to
this perfection. Hence, James saith, he is riXiiog ' who
bridles his tongue ;' Jam. iii. 2. The word is but once used
positively of any man in an indefinite sense, and that is,
1 Cor. ii. 6. where it evidently denotes, only men of some
growth in the knowledge of the mystery of the gospel. But
I shall not farther pursue the words.
[2dly.] Two things are contained in this perfection of
obedience that is required in our walking with God in the
new covenant. The first whereof regards our obedience ;
the second, the persons obeying.
\st. The perfection that respects the obedience itself, or
our objective perfection, is that of parts, or the whole of the
will and counsel of God, as to our obedience. The law or
will of God, concerning our obedience, is perfect; it hath an
integrity in it ; and we must have respect to all the parts of
it that are revealed to us. So David ; ' I have a respect
unto all thy commandments ; Psal. cxix.6. See Jam. ii. 10.
2dly. Subjective perfection, in respect of the person
obeying, is his sincerity and freedom from guile, the up-
rightness of his heart in his obedience. And this is that
which is mainly intended in that expression of ' being per-
fect;' being upright, without guile, hypocrisy, false, or
selfish ends, in singleness and simplicity of heart, doing the
whole will of God.
This then, I say, is that perfection of obedience which
makes it walking with God. Whatever comes short of this,
if the heart be not upright, without guile, free from hypo-
crisy and self-ends, if the obedience be not universal, it is
not walking with God. This is a perfection in a tendency
to that which is complete ; which Paul wished for the Co-
rinthians, 2 Cor. xiii. 9. and which he exhorted the Hebrews
to, chap. vi. 3. if we fail in this, or come short of this per-
fection, by any guile of our hearts, by voluntary retaining
any sweet morsel under our tongue, by keeping a knee for
Baal, or a bow for Rimmon, we walk not with God. It is
sad to think, how many lose all they do or have wrought by
coming short in this perfection ; one vile lust or other, love
of the world, pride, ambition, idleness, hardheartedness,
may lose all, spoil all ; and men walk contrary to God,
when they think they walk most with him.
OF M'ALKING HUMBLY WITH GOD. 177
(3.) That our obedience may be walking with God, it is
required that it be a constant, progressive motion towards a
mark before us. Walking is a constant progress. He that
is walking towards a place that he hath in his eye, may
stumble sometimes, yea, perhaps, and fall also ; but yet,
whilst his design and endeavour lies towards the place
aimed at, whilst he lies not still when he falls, but gets up
again and presses forward, he is still, from the chief aim of
his acting, said to walk that way. But now, let this man
sit down, or lie down in the way, you cannot say he is
walking; much less can you say, that he is walking that
way, if he walk quite contrary. So is it in that obedience
which is walking with God : ' I press forwards,' saith the
apostle, ' to the mark;' Phil. iii. 14. ' I follow after it;'
Phil. iii. 12. And he bids us ' so run that we may obtain.'
There is a constant pressing forwards required in our obe-
dience. Saith David, ' I follow hard after God.' The en-
joyment of God in Christ is the mark before us ; our walking
is a constant pressing towards it. To fall into, yea, per-
haps, fall under a temptation, hinders not but that a man
may still be said to be walking, though he makes no great
speed, and though he defiles himself by his fall. It is not
every omission of a duty, it is not every commission of sin
that utterly cuts off in the performance of the duty : but to
sit down and give over, to engage in a way, a course of sin;
this is that which is called walking contrary to God, not
with him.
(4.) Walking with God, is to walk always as under the
eye of God. Hence it is called ' walking before him,' be-
fore his face, in his sight. The performance of all duties of
obedience, as under the eye of God, is required unto this
walking with him.
Now there are two ways whereby a man may do all
things as under the eye of God.
[1.] By a general apprehension of God's omniscience
and presence, as * all things are open and naked before
him;' Heb. iv. 12. on this consideration, that he knows all
things, that his understanding is infinite, that nothing can
be hid from him, that there is no flying out of his presence,
Psal. xiii. 7. nor hiding from him, the darkness being light
to him. Men may have a general persuasion, that they are
VOL. XVI. N
178 OF WALKING HUMBLY WITH GOD.
under the eye of God ; and this is in the thoughts of all ; I
do not say actually, but in respect of the principle of it, that
lies in them, which, if it may freely act itself, will make
them know it, and consider it; Psal. xciv. 9. Job xxiv. 23.
Prov. XV. 3.
[2.] There is a performance of obedience under the eye
of God as one that is peculiarly concerned in that obedience.
God says to David, Psal. xxxii. 8. ' I will guide thee with
mine eye.' The consideration of mine eye being upon thee,
shall instruct thee, or teach thee in the way which thou
shalt go. Mine eye is on thee as concerned in thy ways
and obedience. This is to walk before God, to consider him
as looking on us, as one deeply concerned in all our ways,
walking, and obedience.
Now we consider the Lord as thus concerned, as one from
whom we receive, 1st. Direction; 2dly. Protection; 3dly.
Examination and trial.
1st. Direction : so before; ' I will guide thee with mine
eye.' Consideration of the eye of God on us, sends us to
him for counsel and direction in the whole course of our
obedience. If a child walk in any way with his father
looking on him, if he be at a loss at any time which way he
ought to go, will he not inquire of him who knows, who
looks on him in all his ways? Are we at any loss in our
way, know we not what to do, or how to steer our course?
Look to him whose eye is upon us, and we shall have direc-
tion ; Prov. xxii. 12.
2dly. Protection in our walking in our obedience; Psal.
xxxiv. 15. his eyes are so upon them, that his ears are open
to them, to give them protection and deliverance : so fully,
2 Chron. xvi. 9. This is one end why the eyes of God are
upon his and their ways, that he may shew himself strong
in their behalf. I have seen it ; he lays at the bottom of all
their deliverance.
3dly. For trial and examination ; Psal. xi. 4, 5. His eyes
are upon us for to search and try if there be, as David
speaks, any way of wickedness in us. This use he makes of
the consideration of the omnipresence and omniscience of
God; Psal. cxxxix. 7 — 19. Having set forth God's inti-
mate knowledge of, and acquaintance with him, and all his
ways, ver. 23, 24. he makes use of it, by appealing to him
01" WALKING HUMBLY WITH GOD. 179
about his integrity in his obedience. So saith Job to God,
* Hast thou eyes of flesh, or seest thou as man seeth?'
chap. X. 4. that is, thou dost not. And what is this spoken
in reference unto ? Even his trying the paths and obedience
of the sons of men ; ver. 6. When our Saviour comes to
try, examine, and search the obedience of his churches, he
is said to have * eyes of fire,' Rev. i. 14. and in pursuit of it
he still tells his churches, * I know thy works,' or, ' I have
not found thee perfect, I have something against thee;' all
arguing a trial and examination of their obedience.
This, I say, is to walk before God, or under his eye; to
consider him looking on us peculiarly, as one concerned in
our ways, walking, and obedience ; that we may constantly
take counsel of him, fly to him for protection, and consider
that he weighs and tries all our ways and works, whether
they are perfect according to the tenour of the covenant of
grace.
Now there are two things that will certainly follow this
consideration of our walking with God, being under his eye
and control.
(1st.) Reverential thoughts of him. This God who is a
consuming fire, is nigh to us, his eyes are always on us:
'Let us,' saith the apostle, 'have grace, whereby we may
serve him acceptably;' Heb. xii. 28, 29. If men order their
deportment and carriage at least, unto a reverential appear-
ance before their rulers or governors, who see only their out-
side ; shall we not have a regard of him, who always hath
his eye upon us, searches our hearts, and tries our reins, the
most secret reserve of our souls? But of this afterward.
(2dly.) Self-abasement under a sense of our great vileness,
and the imperfection of all our services. But both these be-
long properly to the next consideration, of what it is to walk
humbly with God.
(5.) Our walking with God in our obedience argues
complacency and delight therein ; and that we are bound
unto God in his ways with the cords of love. He that goes
unwillingly, by compulsion with another, when every step
is wearisome and burdensome to him, and his whole heart
desires to be discharged of his company, can very improperly
be said to walk with him, and no farther, than as the mere
motion of the body may be so expressed. The Lord walketh
N 2
180 OF WALKING HUMBLY WITH GOD.
with us, and he rejoiceth over us, and in us, Zeph. iii, 17.
as also he expresseth his delight in the particular service
that we yield unto him; Cant. ii. 14. So also saith the Son
and wisdom of God, Piov. viii. 31. his joy and his delight
is in the obedience of the sons of men. Hence are those
longing expressions of God after the obedience of his peo-
ple ; ' Oh, that there were such a heart in thee; that thou
wouldest fear me ! Turn you, turn you, w'hen shall it once
be!' What have you seen in me that you are gone away?
And our Saviour, the husband of the church, carries this
to the greatest height imaginable; Cant. iv. 9 — 16. He
speaks as one transported by a delight not to be borne,
which he receives from the love and obedience of his spouse ;
comparing it with things of the highest natural delight, and
preferring them far before them.
Now surely if God hath this delight in us, in our walking
before him ; is it not expected that our delight should be
in him in our obedience? It suits not my present busi-
ness to go over the testimonies of Scripture, wherein either
we are required to delight in the Lord ; or have the example
of the saints, who did so to the height proposed to us; or
to insist on the nature of the delight I speak of. Job makes
it a sure mark of a hypocrite, that he 'will not,' notwith-
standing all his obedience, ' delight himself in the Almighty;'
Job xxvii. 10. Only take notice that there is a twofold de-
light in this matter : [1.] A delight in the obedience itself,
and the duties of it; [2.] A delight in God, in that obe-
dience.
[1.] There may be a delight in the duties of obedience,
upon some foreign respect, when there is no delight in God
in them. A man may delight to go along with another in
the way, on the account of some pleasantness in the way, or
other occasions which he hath to draw him that way, thousrh
he hath no delight at all in the company of him with whom
he walks. God tells us of a hypocritical people that sought
him daily, and delighted to know his ways, and took delight
in approaching to God ; Isa. Iviii. 2. And it is said of some,
that Ezekiel's ministry was to them, as *a cheerful song of
one that had a pleasant voice ;' wherefore they came and heard
and attended on it, when their hearts went after their sins ;
Ezek. xxxiii. 31, 32. There may be something in the ad-
OF WALKING HUMBLY WITH GOD. 181
ministration of the ordinances of God, in the person ad-
ministering, in the things administered, which may take
the minds of hypocrites so that they may run after them,
and attend to them with great delight and greediness. John
'was a burning and a shining light,' saith our Saviour to the
wicked Jews, and ' they were willing for a season to rejoice'
or delight ' in his light;' John v. 35. How many have we seen
running after sermons, pressing with the multitude, finding
sweetness and contentment in the word, who yet have no-
thing but novelty, or the ability of the preacher, or some
outward consideration for the bottom of their delight.
[2.] There is a delight in God in our obedience : * De-
light thyself in the Lord,' saith the psalmist ; Psal. xxxvii. 4.
And a delight in obedience and duties, because it is his will,
and his ways ; when a person aims in every duty to meet
with God, to have converse with him, to communicate his
soul to him, and to receive refreshment from him; when on
this account, our duties and all our ways of obedience are
sweet and pleasant to us, then do we in them walk with
God. Let not men think, who perform duties with a
bondage-frame of spirit, to whom they are weariness and
burdensome, but that they dare not omit them, who never
examine their hearts whether they meet with God in their
duties, or have any delight in so doing ; let them not think,
I say, whatever they do, that at all they walk with God.
I shall not insist on more particulars.
Use 1. Of direction : know that it is a great thing to
walk with God as we ought. We heard before how many
things were required to render it acceptable ; now, some of
the things that it consists in. Who almost hath prepared his
heart to walk with God as he ought? Who considers whether
his walking be such as it ought to be ? Believe me, friends,
a formal performance of duties, in a course, or a round, from
one day, one week to another, both in private and public,
may possibly come exceeding short of this walking with
God. Men content themselves with a very slight and formal
course : so they pray morning aifd evening ; so they take
part with some of the people of God, against open profane
persons ; so they keep themselves from such sins as would
wound a natural conscience, all is well with them. Be not
deceived, walking with God must have,
182 01<- A\ALK1N(} HUMBLY WITH GOD.
(1.) All the strength and vigour of the soul laid out in it.
' Thou shalt love the Lord thy God with all thy heart.' The
soul and heart of a man is to be in the work; his design and
contrivance about it: his contendins; in it. Form, and a
course will not do it.
(2.) It is to have the perfection of the new covenant in
universality, and sincerity attending it : it is not the doing
of this or that thing, but the doing of all things by Christ
commanded ; not a loving of friends only, but of enemies ;
not a denial of the ways of ungodly men only, but a denial
of self and the world ; not a doing hurt to none only, but a
doing good to all; not a hatred to evil men's ways only,
but a love to their persons ; not praying and hearing only,
but giving alms, comramiicating, shewing mercy, exercising
loving-kindness in the earLh ; not a mortification of pride
and vanity only, especially, if as to others in any outward
appearance, but of envy, wrath, discontent. In a word, ' It
is perfecting holiness in the fear of the Lord' that is re-
quired. If men professing religion, who are almost devoured
by world, or flesh, or envy, or faction, or idleness, or use-
lessness in their generation, would but lay their hearts to
the rules we have considered, they would find they had but
little cause to hug themselves in their ways and walking.
I might here go over all the particulars that have been
insisted on, and try our obedience by them. But,
Use 2. For others, I shall only ask over the heads of what
have been delivered. Would you be thought to walk with
God?
(1.) What evidence have you, that you are in covenant
with him ? That your covenant with hell and death is broken,
and that you are taken into the bond of the covenant of
grace? What account can you give to God, others, or your
own souls of this your covenant state and condition ? How
many are at a loss as to this foundation of all, walking with
God?
(2.) Is your obedience from faith ? What evidence have
you thereof? Go over all the causes, effects, and adjuncts
of a justifying faith, and try whether you have this principle
of all acceptable obedience ? How hath it been wrought in
you? What work of the Spirit have you had upon you ?
What have been your conviction, humiliation, and conver-
OF WALKING HUMBLY WITH GOD. 183
sion? When, how, by what means wrought? Are your
hearts purified by it, and are you by it baptized into one
spirit with the people of God ; or are you still enemies to
them?
(3.) Is your walking universal and perfect, according to
the tenour of the covenant ? Have you no sweet morsel under
your tongue ? No beloved lust that is indulged to, that you
cannot as yet thoroughly part with ? No allowed reserve
for sin ?
(4.) Do you delight in God in that obedience you yield;
or are his ways a burden unto you, that you are scarce able
to bear them ? Weary of private prayer, of sabbaths, of all
the worship of God ? I leave these things with your con-
sciences.
184 OF WALKING HUMBLY WITH GOD.
SERMON XXII.
What it is to walk with God hath been declared.
II. What is added thereunto of duty, in this qualification,
comes nextly to be considered.
Amongst the many eminent qualifications of the obe-
dience of believers, we shall find in the issue this to stand
in the forefront among the chiefest. The words in the ori-
ginal are, D'^b yjlfm : ' to humble thyself in walking,' or ' to
walk with God.'
A man would think that it is such an honour and ad-
vancement, that a poor sinful creature should be taken into
the company of the great God to walk with him ; that he had
need be exhorted to take upon him great thoughts of him-
self ; that he may be prepared for it. Is it a light matter,
says David, to be son-in-law to a king? Is it alight matter
to walk with God ? How had the heart of a man need to be
lifted up, which hath such apprehensions of its condition ?
The matter is quite otherwise. He that would have his
heart exalted up to God, must bring it dawn in itself. There
is a pride in every man's heart by nature, lifting him up,
and swelling him until he is too high and big for God to
walk with.
Now, whereas there are two things in our walking with
God, considerable : first, the inward power of it; and, se-
condly, the outward privilege of it, in an orderly admittance
to the duties of it ; the former alone is that which edifieth
us in this duty, the latter puffeth up. These Jews here, and
their successors the Pharisees, having the privilege of per-
forming the outward duty of walking with God, were, as
Capernaum, lifted up unto heaven, and trusting in them-
selves that they were righteous, they despised others : of all
men, therefore, they were most abhorred of God. This is
that which the Holy Ghost beats them from, resting in the
privilege, to come up to the power. God tells us of the
prince of Tyrus, that he set his * heart as the heart of God,'
Ezek. xxviii. 6. he would be on even terms with him ; inde-
pendent, the author of his own good, fearless. So in some
measure is the heart of every man by nature ; whicli, indeed,
is not to be like God, but the devil.
OF WALKING HUMBLY WITH GOD. 185
To prevent this evil, I shall [inquire, what it is that is
here required of us under these two heads :
1. What it is in reference whereunto we are to humble
ourselves in walking with God.
2. How we are to do it.
1. There are two things that we. are to humble ourselves
unto in our walking with God : (1.) The law of his grace ;
(2.) The law of his providence.
(1.) In all our walking with God, we are to humble our-
selves in bowing to the law and rule of his grace, which is
the way that he hath revealed, wherein he will walk with
sinners. The apostle tells us of the Jews in sundry places,
that they had a mind to walk with God ; they had ' a zeal for
God.' So he had himself in his pharisaism ; Phil. iii. 6. He
* was zealous towards God,' Acts xxii. 3. and so were the
Jews : Rom. x. 2. * I bear them record, they have a zeal of
God.' And they followed after righteousness, ' the law of
righteousness;' Rom. ix. 31. They took pains 'to establish
their righteousness ;' chap. x. 3. What can be more required
to walking with God, than a zeal for him ; for his laws and
ways, and a diligent endeavour to attain a righteousness
before him ? How few do we see attain thus much ? What
repute have they in the world that do so ? But yet, saith
the apostle, they did not attain to walk with God, nor the
righteousness they sought after ; chap. ix. 31. But what is
the reason of it? Why, in their attempt to walk with God
they did not bow themselves to the law of his grace : so
chap. X. 3. ' They went about to establish their own righ-
teousness, and did not submit themselves to the righteous-
ness of God.' What righteousness is that? Why, ' the righ-
teousness of faith,' according to the law of grace ; Rom. i. 17.
* They sought it not by faith, but as it were by the works of
the law;' chap. ix. 32. And the ground of all this is disco-
vered, ver. 33. Behold, here are two effects of Christ towards
several persons : some stumble at him, and so are not able
to walk on with God. Who are they ? He tells you, ver. 32.
Some are not ashamed : Who are they ? They that believe,
and so submit to the law of God's grace. It is evident then,
that men may labour to walk with God, and yet stumble and
fall, for want of this humbling themselves to the law of his
srace.
186 OF WALKING HUMBLY Wli H GOD.
Let US see then, how that may be done, and what is re-
quired thereunto. It is then required,
[1.] That the bottom of all a man's obedience lie in this.
That in himself he is a lost undone creature, an object of
wrath, and that whatever he have of God in any kind, he
must have it in a way of mere mercy and grace. To this ap-
prehension of himself, must proud man that would fain have
something of his own, humble himself. God abhors every
one that he sees coming towards him on any other account.
Our Saviour Christ lets men know what they are, and what
they must be, if they will come to God by him. ' I came,'
saith he, ' to save that which was lost;' Matt, xviii. 11. 'I
came not to call the righteous, but sinners to repentance ;'
Matt. ix. 13. Ver. 12. ' The whole have no need of a physi-
cian, but they that are sick.' ' I came into the world,' says he,
' that they that are blind may see, and that they which see
might be made blind ;' John ix. 39. This is the sum ; if you
intend to have any thing to do with God by me, know your-
selves to be lost sinners, blind, sick, dead, so that whatever
you have, you must have it in a way of mere grace.
And how was this direction followed by Paul? Will you
see the foundation of his obedience? You have it, 1 Tim. i.
13 — 15. I was thus and thus, I am the chiefest of sinners;
* but I obtained mercy.' It is mere mercy and grace, upon the
account whereof I have any thing from God ; which prin-
ciple he improves to the height, Phil. iii. 7 — 9. All loss, all
dung, Christ is all in all. This the proud Pharisees could
not submit unto. It is the subject of much of their disputes
with our Saviour. To be lost, blind, nothing, they could not
endure to hear. Were they not children of Abraham ? Did
they not do so, and so ? To tell them that they are lost and
nothing, is but to speak out of envy. And on this rock do
thousands split themselves in the days wherein we live.
When they are overpowered by any conviction, to an appre-
hension of a necessity of walking with God, as more or less,
at one time or other, by one means or other, most men are ;
they then set themselves on the performance of the duties
they have neglected, and of the obedience which they think
acceptable, abiding in that course whilst their conviction
abides ; but never humbling themselves to this part of the
law of God's grace, to be vile, miserable, lost, cursed, hope-
OF WALKING HUMBLY WITH GOD. 187
less in themselves, never making thorough work of it. They
lay the foundation of their obedience in a quagmire, whose
bottom should have been digged into, and stumble at the
stumbling-stone, in their first attempt to walk with God.
Now there are two evils attending the mere performance
of this duty, which utterly disappoint all men's attempts for
walking with God.
1st. That men without it will go forth, somewhat, at
least, in their own strength, to walk with God. Why, say
the Pharisees, can we do nothing ? * Are we blind also V
Acting in the power of self, will cleave to such a one, so as
not to be separated; it will steal upon him in every duty he
goes about. Now nothing is more universally opposite to
the whole nature of gospel obedience, than this, that a man
should perform the least of it in his own strength, without
an actual influence of life and power from God in Christ:
'Without me,' says Christ,* ye can do nothing;' John xv. 5.
All that is done without strength from him, is nothing. God
works in us 'to will and to do of his good pleasure;' Phil,
ii. 13. Whatever a man doth, which God works not in him,
which he receives not strength for from Christ, is all lost, all
perishing. Now our fetching in of strength from Christ for
every duty, is founded wholly in that subjection to the law
of grace whereof we speak.
2dly. His obedience will build him up in that state
wherein he is, or edify him towards hell and destruction ; of
which more afterward.
[2.] The second thing that we are to humble ourselves
unto in the law of grace, is, a firm persuasion, exerting itself
effectually in all our obedience, that there is not a righteous-
ness to be obtained before God by the performance of any
duties or obedience of ours whatever. That this lies in the
law of the grace of God, the apostle disputes at large, Rom.
iv. 13 — 15. 'If,' saith he, 'righteousness be by the law,'
that is, by our obedience to God, according to the law, then
faith and the promise serve to no purpose ; there is an incon-
sistency between the law of grace, that is, of faith and the
promise, and the obtaining of a righteousness before God by
our obedience. So Gal. ii. 21. * If righteousness were by
the law, then Christ is dead in vain.' You would walk with
God according to his mind, you would please him in Jesus
188 OF WALKING HUMBLY WITH GOD.
Christ : What do you do ? You strive to perform the duties
required at your hand, that on their account you may be ac-
cepted as righteous with God. I tell you,saith the apostle,
if this be the state of things, ' Christ is dead in vain : ' if this,
be a righteousness before God to be obtained by any thing
you can do, the gospel is to no purpose.
And this also is the proud heart of man to humble him-
self to, if he will walk with God. He must obey, he must
perform duties, he must be holy, he must abstain from every
sin, and that all under a quick, living, energetical persua-
sion, that by these things, a righteousness before God is not
to be obtained. This is to influence all your duties, to steer
you in your whole course of obedience, and to accompany
you in every act of it. How few are influenced with this
persuasion in their walking with God ? Do not most men
proceed on other practical principles ? Is not their great
reserve for their appearance before God, hewed out of their
own obedience ? God knows they walk not with him.
[3.] In the midst of all our obedience, which is our own,
we must believe and accept of a righteousness which is not
our own, nor at all wrought or procured by us ; of which we
have no assurance that there is any such thing, but by the
faith we have in the promise of God ; and thereupon re-
nouncing all that is in or of ourselves, we must merely and
solely rest on that for righteousness and acceptance with
God. This the apostle affirms his heart to be humbled unto,
Phil. iii. 7 — 9. the place before mentioned : he reckons up
all his own duties, is encompassed with them, sees them
lying in great abundance on every hand, every one of them
offering its assistance, perhaps painting its face, and crying
that it is gain ; but, saith the apostle, You are all loss and
dung; I look for another righteousness than any you can
give me.
Man sees and knows his o\\y\ duty, his own righteousness
and walking with God ; he seeth what it costs and stands
him in; he knows what pains he hath taken about it, what
waiting, fasting, labouring, praying it hath cost him; how
he hath cut himself short of his natural desires, and morti-
fied his flesh in abstinence from sin. These are the things
of a man, wrought in him, performed by him, and the spirit
of a man knows them; and they will promise fair to the
OF WALKING HUMBLY WITH GOD. 189
heart of a man, that hath been sincere in them, for any end
and purpose that he shall use them. But now for the righ-
teousness of Christ, that is without him, he seeth it not, ex-
periences it not, the spirit that is within him knows nothing
of it, he hath no acquaintance with it, but merely as it is re-
vealed and proposed in the promises, wherein yet it is no-
where said to him in particular, that it is his, and was pro-
vided for him, but only that it is so to and for believers.
Now for a man to cast away that which he hath seen, for
that which he hath not seen; to refuse that which promises to
give him a fair entertainment and supportment in the pre-
sence of God, and which he is sure is his own, and cannot
be taken from him, for that which he must venture on, upon
the word of promise against ten thousand doubts, and fears,
and temptations, that it belongs not to him; this requires
humbling of the soul before God; and this the heart of a
man is not easily brought unto : every man must make a
venture for his future state and condition. The question
only is, upon what he shall venture it ? Our own obedience
is at hand, and promises fairly to give assistance and help :
for a man therefore wholly to cast it aside upon the naked
promise of God to receive him in Christ, is a thing that the
heart of man must be humbled unto. There is nothing in a
man that will not dispute against this captivity of itself: in-
numerable proud reasonings and imaginations are set up
against it ; and when the mind and discursive notional part
of the soul is overpowered with the truth, yet the practical
principle of the will and the affections will exceedingly tu-
multuate against it. But this is the law of God's grace,
which must be submitted unto, if we will walk with him.
The most holy, wise, and zealous, who have yielded the
most constant obedience unto God, whose good works, and
godly conversation, have shone as lights in the world, must
cast down all these crowns at the foot of Jesus, renounce all
for him, and the righteousness that he hath wrought out for
us. All must be sold for the pearl, all parted with for Christ.
In the strictest course of exactest obedience in us, we are to
look for a righteousness wholly without us.
[4.] We must humble ourselves to place our obedience
on a new foot of account, and yet to pursue it with no less
diligence than if it stood upon the old. Eph. ii. 8 — 10. * By
190 OF M'ALKIXG HU.AIBLY ^V^n^ GOD.
grace are ye saved through faith; and that not of yourselves;
it is the gift of God. Not of works, lest any man should
boast. For we are his workmanship, created in Christ Jesus
unto good works, which God hath before ordained that we
should walk in them.' If not of works, then what need of
works any more ? The first end appointed to our obedience
was, that we might be saved. This end, it seems, is taken
away : our works and duties are excluded from any efficiency
in compassing of that end : for if itbe of works, then 'grace
is no more grace ;' Gal. ii. 21. Then let us lay all works and
obedience aside, and sin that grace may abound. That
many did, that many do make this use of the grace of God,
is most evident ; so turning it into lasciviousness. But, saith
the apostle, there is more to be said about works than so :
their legal end is changed, and the old foundation they stood
upon is taken away ; but there is a new constitution making
them necessary ; a new obligation, requiring them no less
exactly of us, than the former did, before it was disannulled :
so ver. 10. *We are his workmanship, created in Christ
Jesus unto good works.' God, saving us by grace, hath on
that account, appointed that we should walk in obedience.
There is this difference : before, I was to perform good works,
because I was to be saved by them ; now, because I am saved
without them. God saving us in Christ by grace, hath ap-
pointed, that we shall perform that in a way of acknowledg-
ment of our free salvation, which before we were to do to be
saved. Though works left no room at all for grace, yet
grace leaves room for works, though not the same they had
before grace came. This then are we to humble ourselves
to ; to be as diligent in good works, and all duties of obe-
dience, because we are saved without them, as we could be
to be saved by them. He that walks with God, must humble
his soul to place all his obedience on this foot of account.
He hath saved us freely, only let our conversation be as be-
seemeth the gospel. How this principle is effectual in be-
lievers, as to the crucifying of all sin, Paul declares, Rom.
vi. 14. ' Sin shall not have dominion over you ; for ye are not
under the law, but under grace.' The argument to carnal
reason would lie quite contrary. If we are not under the
law, that is, the condemning power of the law, then let sin
have its dominion, power, sway. Did not the law forbid sin
OF WALKING HUMBLY WITH GOD. 191
under pain of damnation ? ' Cursed is every one that conti-
nueth not,' &c. Did not the law command obedience with
the promise of salvation? 'The man that doth the things of it,
shall live therein.' If then the law be taken away from hav-
ing power over us, to these ends and purposes, as to forbid
sin with terror of damnation, and command obedience for
righteousness and salvation ; what need we perform the one,
or avoid the other? Why, upon this account, saith the
apostle, that we are under grace, which, with new ends, and
on new motives and considerations, requires the one, and for-
bids the other.
Have we now, or do we constantly humble ourselves to
this part of the law of God's grace ; that we build up and
establish our obedience on grace, and not on the law; on
motives of love, not fear ; from what God hath done for
us in Christ, rather than from what we expect, because
'eternal life is the gift of God, through Jesus Christ our
Lord.'
[5.] We are to humble ourselves to this, that we address
ourselves to the performance of the greatest duties, being
fully persuaded that we have no strength for the least. This
is that which lies so cross to flesh and blood, that our souls
must be humbled to it, if ever we are brought to it, and yet
without this there is no walking with God. There are great
and mighty duties to be performed in our walking with God
in a way of gospel obedience : there is cutting off right
hands, plucking out right eyes, denying, yea, compara-
tively hating father, mother, and all relations, dying for
Christ, laying down our lives for the brethren, crucifying
the flesh, cutting short all earthly desires, keeping the body
in subjection, bearing the cross, self-denial, and the like ;
which, when they come to be put in practice, will be found
to be great and mighty duties. This is required in thelaw
of grace, that we undertake, and go through with these all
our days, with a full assurance and persuasion, that we have
not strength of ourselves, or in ourselves, to perform the
least of them. 'We are not sufiicient of ourselves,' saith
the apostle, 2 Cor. iii. 5. We cannot think a good thought :
' Without Christ we can do nothing ;' John xv. 5. This to a
carnal heart, looks like making of brick without straw. A
hard saying it is, ' who can bear it V May not men sit down
192 OF WALKING HUMBLY WITH GOD.
and say, 'Why doth he yet complain?' Is he not austere,
reaping where he hath not sown ? ' Are his ways equal V
Yea, most equal, righteous, and gracious. For this is the de-
sign of his thus dealing with us, that upon our addressing
ourselves to any duty, we should look to him from whom are
all our supplies, and thereby receive strength for what we
have to do. How unable was Peter to walk upon the water?
Yet, when Christ bids him come, he ventures in the midst of
the sea, and with the command hath strength communicated
to support him. God may call us to do or suffer what he
pleases, so that his call have an efficacy with it to communi-
cate strength for the performance of what he calls us to ;
Phil. i. 29.
This, I say, are we to humble ourselves unto ; not only
in the general, to reckon that the duties that are required of
us, are not proportioned to the strength residing in us, but
to the supply laid up for us in Christ; but also to lie under
such an actual conclusion in every particular duty that we
address ourselves to. This, in civil and natural things,
were the greatest madness in the world ; nor is it needful
that you should add any farther discouragement to a man
from attempting any thing, than to convince him that he
hath no strength or ability to perform, or go through with it :
once persuade him of that, and there is an end of all endea-
vours ; for who will wear out himself about that which it is
impossible he should attain? It is otherwise in spirituals;
God may require any thing of us, that there is strength laid
up in Christ for, enough to enable us to perform it: and we
may by faith attempt any duty, though never so great, if
there be grace to be obtained for it from Christ. Hence is that
enumeration of the great things done by believers, through
faith, utterly beyond their own strength and power, Heb. xi.
33,134. 'Out of weakness were made strong.' When they
entered upon the duty, they were weakness itself, but in the
performance of it grew strong, by the supply that was admi-
nistered. So we are said to come to Christ to ' find grace
to help in time of need,' Heb. iv. 16. when we need it, as
going about that which we have no might nor power for.
This is the way to walk with God, to be ready and will-
ing to undergo any duty, though never so much above or
beyond our strength, so we can see that in Christ there is a
OF WALKING HUMBLY WITH GOD. 193
supply. The truth is, he that shall consider what God re-
quires of believers, would think them to have a stock of
spiritual strength, like that of Samson's ; since they are to
fight with principalities and powers, contend against the
world, and self, and what not : and he that shall look upon
them, will quickly see their weakness and inability. Here
lies tiie mystery of it; the duties required of them are pro-
portioned to the grace laid up for them in Christ, not to what
they are at any time themselves intrusted withal.
[6.] This also is another thing we are to humble ourselves
unto ; to be contented to have the sharpest afflictions ac-
companying and attending the strictest obedience. Men
walking closely with God, may perhaps have some secret
reserves for freedom from trouble in this life : hence they are
apt to think strange of a fiery trial, 1 Pet. iv. 12. and there-
fore when it comes upon them, they are troubled, perplexed,
and know not what it means, especially if they see others
prospering, and at rest in the land, who know not God.
Their estates are ruined, names blasted, bodies afflicted with
violent diseases, children taken away^, or turning profligate
and rebellious, life in danger every hour, perhaps killed all
the day long : hereupon they are ready to cry with Heze-
kiah, Isa. xxxviii. 3. ' Lord remember;' or to contend about
the business, as Job did, being troubled that he was disap-
pointed in his expectation of dying in his nest. But this
frame is utterly contrary to the law of the grace of God,
which is, that the children that he receives are to be chas-
tised : Heb. vii. 5. that they are to undergo whatever chas-
tening he will call them to : for having made the captain of
their salvation perfect through all manner of sufFerino-s, he
will make his conformable to him. This, I say, is part of
the law of the grace of God, that in the choicest obedience
we willingly undergo the greatest afflictions. The manage-
ment of this principle between God and Job, were worth
while to consider; for although he disputed long, yet God
left him not until he brought him to own it, and to submit
unto it with all his heart. This will farther appear in our
second head, about submitting to the law of the providence
of God. The truth is, to help our poor weak hearts in this
business, to prevent all sinful repinings, disputes, and the ,
VOL. XVI. o
194 OF WALKING HUMBLY WITH GODi
like, he hath laid in such provision of principles as may ren-
der the receiving of it sweet and easy to us. As,
1 St. That he doth not correct us for his pleasure, but that
he may make us partakers of his holiness : so that we are
not in heaviness unless it be needful for us ; which we may
rest upon, when we neither see the cause, nor the particular
of our visitation ; then on this account we may rest on his
sovereion will and wisdom.
2dly. That he will make all things work together for
our good. This takes the poison out of every cup we are to
drink, yea, all the bitterness of it. We have concernments
that lie above all that here we can undergo or suffer; and if
all work for our advantage and improvement, why should
they not be welcome to us ?
3dly. That conformity and likeness to Jesus Christ is
hereby to be attained ; and sundry other principles there
are given out, to prevail with our hearts to submit and hum-
ble our souls to this part of the law of God's grace, which is
a thing that the devil never thought Job would have done,
and was therefore restless until it was put to the trial : but
he was disappointed and conquered, and his condemnation
aggravated.
And this is the first thing required of us, namely, that
we humble ourselves to the law of the grace of God.
Use 1. Let us now take some brief account of ourselves,
whether we do so or no. We perform duties, and so seem to
walk with God : but,
(1.) Is the bottom of our obedience, a deep apprehension,
and a full conviction of our own vileness and nothingness,
of our being the chief of sinners, lost and undone, so that we
always lie at the foot of sovereign grace and mercy ? Is it
so ? Then when, how, by what means, was this apprehen-
sion brought upon us ? I intend not a general notion that
we are sinners ; but a particular apprehension of our lost
undone condition, with suitable affections thereunto. Do
we cry to the Lord out of the depths ? Or is the end of our
obedience to keep ourselves out of such a condition? I am
afraid many amongst us, could we, or themselves, by any
means dive into the depths of their hearts, would be found
to yield their obedience unto God, merely on the account of
OF WALKING HUMBLY WITH GOD. 195
keeping them out of the condition which they must be
brought unto, before they can yield any acceptable obe-
dience to him. If we think at all to walk with God^ let us
be clear in this, that such a sense and apprehension of our-
selves lies at the bottom of it : * Of sinners I am chief.'
(2.) Doth this always abide in our thoughts, and upon
our spirits, that by all we have done, do, or can do, we can-
not obtain righteousness to stand in the presence of God, so
that in the secret reserves of our hearts, we place none of our
righteousness on that account? Can we be content to suffer
loss in all our obedience, as to an end of righteousness; and
do we appear before God, simply on another head, as if there
were no such thing as our own obedience in the world?
Herein indeed lies the great mystery of gospel obedience,
that we pursue it with all our strength and might, with all
the vio-our of our souls, and labour to abound in it like the
angels in theirs, perfecting holiness in the fear of the Lord ;
and yet in point of the acceptation of our persons, to have
no more regard unto it, than if we had yielded no more obe-
dience than the thief on the cross.
(3.) Do we then humble ourselves to accept of the righ-
teousness that God in Christ hath provided for us ? It is a
common working of the heart of them whom God is drawing
to himself; they dare not close with the promise, they dare
not accept of Christ and his righteousness, it would be pre-
sumption in them. And the answer is common, that indeed
this is not fear and humility, but pride. Men know not how
to humble themselves to a righteousness purely without
them, on the testimony of God; the heart is not willing to
it: we would willingly establish our own righteousness, and
not submit to the righteousness of God. But how is it with
our souls ? Are we clear in this great point, or no ? If we
are not, we are at best shuffling with God; we walk not with
him. He admits none into his company, but expressly on
the terms of taking this righteousness that he hath provided :
and his soul loathes them that would tender him any thing
in the room thereof, as men engaged to set up their wisdom
and righteousness against his. But I must conclude.
Use 2. If all these things are required to our walking with
God, where shall they appear, what shall be their lot and
o 2
196 OF WALKING HUMBLY WITH GOD.
portion, who take no thought about these things ? Some we
see visibly to walk contrary to him, having no regard to him
at all, nor considering their latter end. Others have some
checks of conscience, that think to cure these distempers
and eruptions of sin, with a loose cry of * God be merciful
to them.' Some go a little farther, to take care of the per-
formance of duties, but they seek not God in a due manner;
and he will make a breach upon them. The Lord awaken
them all before it be too late.
OF WALKING HUMBLY WITH GOD. 197
SERMON XXIIL
What it is to humble ourselves to the law of God's grace,
you have heard.
(2.) I come now to shew, what it is to humble ourselves
to the law of his providence.
By the law of providence, I intend, God's sovereign dis-
posal of all the concernments of men in this world, in the
variety, order, and manner, which he pleaseth, according to
the rule and infinite reason of his own goodness, wisdom,
righteousness, and truth.
[1.] To evince what it is to humble ourselves to this law,
some general observations must be given. And,
(1st.) There is, and ever was somewhat, very much, in
God's providential administration of the things of this world,
and the concernments of the sons of men therein, which the
most improved reason of men cannot reach unto, and which
is contrary to all that is in us, as merely men ; of judgment,
affections, or what else soever we are acted by.
'Thy judgments,' saith David unto God, ' are far above
out of his sight,' Psal. x.53. that is, of the man he is speak-
ing of; he is not able to see the ground and reason, the
order and beauty of them. And Psal. xxxvi. 6. ' Thy righ-
teousness is like a great mountain, and thy judgments are a
great deep;' that is, as the sea which none can look into the
bottom of, nor know what is done in the caverns thereof. So
that there is a height in the judgments of God not to be
measured, and a depth not to be fathomed. Men cannot
look into his ways. So also Psal. Ixxvii. 19. 'Thy way is
in the sea, and thy path in the great waters, and thy foot-
steps are not known.' Men must be content to stand at the
shore, and admire at the works of God ; but as to the beauty
and excellency of them, they cannot search them out. To
this purpose discourseth Zophar, in Job xi. 7 — 13. It is of
the excellency and perfection of God in his works of provi-
dence that he is speaking ; in the consideration of whose un-
searchableness, he closes with that of ver. 12. Vain man
would know the secrets of the counsels of God, the reason
198 OF V\'ALICING HUMBLY WITH GOD.
of his ways ; but, in his attempts after it, he is as an ass, as
a wild ass, as the colt of a wild ass ; than which, nothing
could be spoken with more contempt, to abase the pride of a
poor creature.
The ways of God are, we know, all perfect : he is our
rock, and his work is perfect: nothing can be added to them,
nor taken from them ; yea, they are all comely and beautiful
in their season : there is not any thing comes out from him,
but it is from wonderful counsel ; and all his ways will at
length be found to praise him : but, as Job speaks, ix. 11.
we perceive it not, we take no notice of it. * For who hath
known his mind, or been his counsellor?' Rom. xi. 33, 34.
Hence, not only the heathen were entangled in the con-
sideration of the works of providence ; some, upon it, turn-
ing atheists, most ascribing all things to blind, uncertain
chance and contingency ; and others, very few, labouring to
set a lustre upon what they could not understand : but we
have the people of God themselves disputing with him about
the equality of his ways, bringing arguments against it, and
contending against his wisdom in them. * Ye say, the way
of the Lord is not equal;' Ezek. xviii. 25. And again are
they at it, xxxiii. 20. ' Yet ye say, the way of the Lord is not
equal.' Yea, not only the common people, but the choicest
of God's servants, under the old testament, were exceedingly
exercised with this, that they could not oftentimes see the
beauty and excellency, nor understand the reason or order
of God's dispensations ; which I might prove at large, in the
instances of Job, David, Heman, Jeremiah, Habakkuk, and
others. Yea, there was nothing that God was more put to in
dealing with his people of old, than to justify the righteous-
ness and perfections of his providential dispensations, against
their unjust, unbelieving complaints and manners.
This then being the condition of God's providential dis-
pensations in general, that there is much in them, not only
above us, and unsearchable to us, as to the reason and
beauty of his ways, but also contrary to all that is in us of
reason, judgment, or affections, there is surely need of hum-
bling our souls to the law of this providence, if we intend to
walk with him. Neither is there any other way to come to
an agreement with him, or to quiet our hearts from repining.
2dly. There are four things in God's providential dis-
OF WALKING HUMBLY WITH GOD. 199
posing of the things and concernments of men in the world,
that require this humbhng of ourselves to him, as being no
way able to grapple with him: (1st.) Visible confusion;
(2dly.) Unspeakable variety; (3dly.) Sudden alterations;
(4thly.) Deep distresses.
(1st.) Visible confusion, like that mentioned, Isa. viii. 22.
He that takes a view of the general stale of things in the
world, will see nothing but trouble, darkness, and anguish ;
* yea, darkness cover the earth, and gross darkness the
people.' The oppression of tyrants, wasting of nations, de-
struction of men and beasts, fury and desolations, make up
the things of the past and present ages. The greatest and
choicest parts of the earth, in the meantime inhabited by
them that know not God, that hate him, that fill and reple-
nish the world with habitations of cruelty, sporting them-
selves in mischief, like the leviathan in the sea. In respect
hereof God is said to make darkness his secret place and his
pavilion, Psal. xviii. 11. and to dwell in the thick darkness,
2 Chron. vi. 1. and to wait for the issue of this dispensation;
to humble themselves to the law of it, is the patience and
wisdom of the saints. See Hab. ii. 1.
(2dly.) Unspeakable variety. Not to insist on parti-
culars ; the case of the saints throughout the world, is the
only instance I shall mention, and that on a twofold ac-
count.
[ 1 St.] Compared among themselves, in what unspeakable
variety are they dealt withal ? some under persecution always,
some always at peace, some in dungeons and prisons, some
at liberty in their own houses ; the saints of one nation under
great oppression for many ages, of another in quietness ; in
the same places some poor, in great distress, put hard to it for
daily bread all their lives ; others abounding in all things ;
some full of various afflictions, going softly and mourning all
their days ; others spared and scarce touched with the rod
at all : and yet commonly the advantage of holiness, and
close walking with God, lying on the distressed side. How
doth God deal also with families in respect of grace, while
he takes one whole family into covenant, and leaves out an-
other whole family, whose heads and springs are no less
holy ? He comes into a house, and takes one, and leaves
another; takes a despised outcast, and leaves a darling. Of
200 OF WALKING HUMBLY WITH GOD.
them also, some are wise, endowed with great gifts and abi-
lities ; others weak to contempt and reproach. Who can
now with an eye of reason look upon them, and say, they are
all the children of one father, and that he loves them all
alike? Should you come into a great house, and see some
children in scarlet, having all things needful, others hewing
wood, and drawing water, you would conclude that they
are not all children, but some children, some slaves; but
when it shall be told you, that they are all one man's children,
and that the hewers of wood that live on the bread and water
of affliction, and go in tattered rags, are as dear to him as
the other, and that he intends to leave them as good an in-
heritance as any of the rest; if you intend not to question
the wisdom and goodness of the father of the family, you
must resolve to submit to his authority with a quiet subjec-
tion of mind. So is it in the great family of God ; nothing
will quiet our souls, but humbling ourselves to the law of his
providence.
[2dly.] Comparing them with others was the hard case
of old ; the pleading whereof, by Job, David, Jeremiah, and
Habbakuk, is so known, that I shall not need farther to insist
upon it.
I shall not farther manifest this from the variety which is
in the dispensations of God towards the men of the world,
which the wisest of men can reduce to no rule of righteous-
ness, as things pass among us, Solomon acquaints us with
it, Eccles. ix. 11. Things are disposed of according to no
rule that we may fix our expectations on ; which ruined the
reason of that mirror of mankind, in a natural condition,
Marcus Brutus, and made him cry out, w rAfj/uov ojoetij.
(3dly.) Sudden alterations. As in the case of Job, God
takes a man whom he hath blessed with choice of blessinofs,
in the midst of a course of obedience and close ualkino; with
himself, when he expected to die in his nest, and to see good
all his days; ruins him in a moment ; blasts his name, that
he who was esteemed a choice saint, shall not be able to de-
liver himself from the common esteem of a hypocrite ; slays
his children ; takes away his rest, health, and every thing
that is desirable to him. This amazes the soul, it knows not
what God is doing, nor why he pleads with it in so much
bitterness. A man that either is, or may fall into such a
OF WALKING HUMBLY WITH GOD. 201
condition, will find, that he will never be able to walk with
God in it, without humbling himself to the law of his pro-
vidence.
(4thly.) Great, deep, and abiding distresses have the
same sffects with sudden alterations ; of which more after-
wards.
And these are in general some of the things in God's pro-
vidential disposal of the things of men in this world, that are
too hard and wonderful for flesh and blood, wherein his
paths are in the deep, which are contrary to all rules of pro-
cedure that he hath given us to judge by, who are to judge
of things but once, he being to call all things to a second
account.
[2.] Having given these two observations, I return to
what I first proposed, namely, the duty of humbling ourselves
to the law of the providence of God, so far as it concerns us
in particular.
J do not intend merely that men in general should be
content with the dealings of God in the world, but that we
should humble our hearts to him in what falls to be our share
therein, though it come under any one or more of the heads
of difliculty before mentioned. Our lots are various in this
world : how they maybe farther different before they go out
of it we know not. Some are in one condition, some in an-
other; that we envy not one another, nor any in the world,
that we repine not at God, nor charge him foolishly, is that
I aim at. A thing sufficiently necessary in these days,
wherein good men are too little able to bear their own con-
dition, if in any thing it differs from others.
The next thing then is to consider, how, and wherein we
are to humble ourselves to the law of the providence of God.
There are things on this account which our souls are to be
humbled unto.
1. His sovereignty. May he not do what he will with
his own ? This is so argued out in Job, that I shall need to go
no farther for the confirmation of it. See chap, xxxiii. 8 — 11,
The words are the sum of what was, or was apprehended to
be the complaint of Job ; that in the midst of his innocency
and course of obedience, God dealt hardly with him, and
brought him into great distresses. What is the reply here-
unto? ver. 12. ' Behold, in this thou art not just.' It is a
202 OF WALKING HUMBLY M^ITH GOD.
most unequal thing, for any man to make any such com-
plaints. Whether Job did so or not, may be disputed ; but
for any one to do so is certainly most unjust. But on what
ground is that asserted? See the words following : ' God is
greater than man, why strivest thou with him ?' It is to no pur-
pose to contend with him, that is mightier than thou. And it is
likewise unjust to do it with him, who is infinitely and incom-
parably so upon the account of his absolute dominion and so-
vereignty. For,saithhe,'He giveth no account of his matters.'
He disposetli of all things as he will, and as he pleaseth.
This is pursued to the utmost, chap, xxxiv. 16, 19. Men
will not be forward openly to revile or repine against their
governors. And what shall be said of God, who is infinitely
exalted above them? Hence you have the conclusion of the
whole matter, ver. 31 — 33.
This, I say, is the first thing that we are to humble our-
selves unto. Let us lay our mouths in the dust, and our-
selves on the ground, and say, It is the Lord, I will be silent
because he hath done it; he is of one mind, and who can
turn him? He doth whatever he pleaseth. Am not I in his
hand, as clay in the hand of the potter? May he not make
what kind of vessel he pleases ? When I was not, he brought
me out of nothing by his word. What I am, or have, is merely
of his pleasure. Oh, let my heart and thoughts be full of
deep subjection to his supreme dominion and uncontrollable
sovereignty over me. This quieted Aaron in his great dis-
tress, and David in his, 2 Sam. xv. 25, 26. and Job in his. It is
pleaded by the Lord, Jer. x. Rom. ix. 11. and innumerable
other places. If we intend to walk with God, we must humble
ourselves to this, and therein we shall find rest.
2. His wisdom. He is wise- also, as he speaks in
derision of men's pretending to be so. Indeed God is only
wise ; now he hath undertaken to make ' all things work to-
gether for good to them that love him ;' Rom. viii. 28.
That we shall not be in heaviness unless it be needful ; 1 Pet.
i. 6. In many dispensations of his providence we are at a
loss ; we cannot measure them by that rule. We see not
how this state or condition can be good for the church in
general, or us in particular. We suppose it would be more
for his glory, and our advantage, if things were otherwise
disposed. Innumerable are the reasonings of the hearts of
OF M'ALKING HUMBLY WITH GOD. 203
the sons of men, on this account; we know not the
thoughts of our own souls herein, how vile they are. God
will have us humble ourselves to his wisdom in all his dis-
pensations ; and to captivate our understandings thereunto.
So Isa. xl. 27, 28. This is that which our hearts are to rest
in, when ready to repine. There is no end of his understand-
ing; he sees all things, in all their causes, effects, circum-
stances, in their utmost reach, tendency, and correspondency.
We walk in a shade, and know nothing of what is before us ;
the day will come when we shall see one thing set against
another, and infinite wisdom shining out in them all ; that
all things were done in number, weight, and measure; that
nothing could have been otherwise than it is disposed of,
without the abridgment of the glory of God, and the good of
his church. Yea, I dare say, that there is no saint of God,
that is distressed by any dispensation of providence, but
that if he will seriously and impartially consider his own
state and condition, the frame of his heart, his temptations,
and ways, with so much of the aims and ends of the Lord as
will assuredly be discovered to faith and prayer, but he will
have some rays and beams of infinite wisdom shining in it,
tempered with love, goodness, and faithfulness. But whether
for the present we have this light or not, or are left unto
darkness, this is the haven and rest of our tossed souls, the
ark and bosom of our peace, to humble our souls to the infi-
nite wisdom of God in all his procedure ; and on that ac-
count quietly to commit all things to his management.
(3.) His righteousness. Though God will have us ac-
quiesce in his sovereignty, when we can see nothing else;
yet he will have us know, that all his ways are equal and
righteous. The holy God will do no iniquity. That he is
righteous in all his ways, and holy in all his works, is pleaded
as much as any thing that he hath discovered of himself.
* Shall not the judge of all the world do right?' Is God un-
just who inflicteth vengeance? God forbid. The righteous-
ness of God, all which springeth from, and is reduced to the
universal rectitude of his nature, in respect of the works
that he doth, is manifold. It is that which is called ' Jus-
titia regiminis,' his righteousness in rule or government, in
the dispensation of rewards and punishments, that I am
speaking of. Now, because we are not able to discern it in
204 OF WALKING HUMBLY WITH GOD.
many particulars of his proceedings, to help us in humbling
our souls unto it, take these considerations.
(1.) That God judgeth notasman judgeth. Man judgeth
according to the seeing of the eye, and the hearing of the
ear ; but God searcheth the heart. Little do we know what
is in the heart of men ; what transactions there are, or have
been between God and them, which, if they were drawn forth
as they shall be one day, the righteousness of God in his
procedure, would shine as the sun. Rest on this, we know
much less of the matter, on the account whereof God
judgeth, than we do of the rule whereby he judges. Most
things are to him otherwise than to us.
(2.) God is the great Judge of all the world, not of this,
or that particular place ; and so disposeth of all, as may
tend to the good of the whole, and his glory in the universa-
lity of things. Our thoughts are bounded, much more our
observation and knowledge, within a very narrow compass.
That may seem deformed unto us, which when it lies under
an eye that at once hath a prospect of the whole, is full of
beauty and order. He that was able to see at once but some
one small part of a goodly statue, might think it a deformed
piece ; when he that sees it altogether is assured of its due
proportion and comeliness. All things in all places, of the
age past and to come, lie at once naked before God, and he
disposes of them so, as that in their contexture and answer
one to another, they shall be full of order, which is properly
righteousness.
(3.) God judges here, not by any final determinate sen-
tence, but in a way of a preparation to a judgment to come.
This unties all knots, and solves all difficulties whatever.
This makes righteous and beautiful the deepest distresses
of the godly, and the highest advancements of wicked men.
And there let our souls rest themselves in quietness ;
Acts xvii.
(4.) His goodness, kindness, love, tenderness. Our souls
must submit themselves to believe all these to be in all
God's dispensations. I shall but name that one place
wherein the apostle disputes for it, Heb. xii. 1 — G. and add
that wherewith Hosea closes his declaration of God's va-
rious dispensations and dealings with his people ; chap,
xiv. 9.
OF WALKING HUMBLY WITH GOD. 205
This now it is to humble our souls to the law of God's
providence, in all his dispensations, to fall down before his
sovereignty, wisdom, righteousness, goodness, love, and
mercy. And without this frame of heart, there is no walking
with God ; unless we intend to come into his presence to
quarrel with him, which will not be for our advantage.
This was Paul's frame; Phil. iv. 11. I have learned it
saith he, it is not in me by nature ; but I have now learned
it by faith, I have humbled my soul to it; Iv oIq tlfxi, in the
things, state, condition, good or bad, high or low, at liberty,
or in prison, respected or despised, in health or sickness,
living or dying, jy olg him, therein to bow myself to the law
of the good providence of God, which is contentment. So
was it also with David ; Psal. cxxxi. 1. He did not exercise
himself, or trouble himself about the ways and works of
God, that were too high and too hard for him. How then
did he behave himself? ver. 2. Something in his heart would
have been inquiring after those things, but he quieted him-
self, and humbled his soul to the law of the providence of
God; which hath that comfortable issue, mentioned, ver.
iii. an exhortation not to dispute the ways of God, bat to
hope and trust in him, on the account mentioned before.
This is also the advice that James gives to believers of all
sorts; chap. i. 9, 10. Let every one rejoice in the dispen-
sations of God, willingly bowing their hearts to it.
This is a popular argument of daily use. Should I insist
on the reasons of it, its consequence, effects, and advantage ;
its necessity, if we desire that God should have any glory,
or our own souls any peace, the perfect conquest that will
be obtained by it over the evil of every condition, and stretch
it in application to the saddest particular cases imaginable,
for all which the Scripture abounds in directions ; I should
go too far out of my way.
This then, I say, is the second thing we are to humble
ourselves unto.
2. My other inquiry remains, namely, how or by what
means we are thus to humble ourselves to the law of grace
and providence.
I shall but name one or two of the principal graces, in
the exercise whereof, this may be performed.
(1.) Let faith have its work. There are among others
206 OF WALKING HUMBLY AVITIl GOD.
two things that faith will do, and is suited to do, that lie in
a tendency hereunto.
[1.] It empties the soul of self. This is the proper work
of faith, to discover the utter emptiness, insufficiency, no-
thingness that is in man unto any spiritual end or purpose
whatever. So Eph. ii. 8, 9. Faith itself is of God, not of
ourselves ; and it teaches us to be all by grace, and not by
any work of ours. If we will be any thing in ourselves, faith
tells us then it is nothing to us ; for it only fills them that
are empty, and makes them all by grace, who are nothing
by self. While faith is at work, it will fill the soul with
such thoughts as these : I am nothing, a poor worm at God's
disposal, lost if not found by Christ; have done, can do, no-
thing on the account whereof I should be accepied with
God ; surely God is to be in all things submitted to ; and
the way of his mere grace accepted. So Rom. iii. 27. This
is the proper work of faith, to exclude and shut out boast-
ing in ourselves ; that is, to render us to ourselves such as
have nothing at all to glory or rejoice in, in ourselves, that
God may be all in all. Now this working of faith will keep
the heart in a readiness to subject itself unto God in all
things, both in the law of his grace and providence.
[2.] Faith will actually bring the soul to the foot of
God, and give it up universally to his disposal. What did
the faith of Abraham do when it obeyed the call of God ?
Isa. xli. 2. It brought him to the foot of God. God called
him to be at his disposal universally, by faith to come to it,
following him, he knew not for what, nor whither. Leave
thy father's house and kindred : he disputes it not. Cast
out Ishmael, whom thou lovest : he is gone. Sacrifice thine
only Isaac : he goes about it. He was brought by faith to
the foot of God, and stood at his disposal for all tilings.
This is the proper nature of faith, to bring a man to that
condition. So was it with David ; 2 Sam. xv. 26, 27. This
faith will do. Will God have me to suffer in my name, es-
tate, family ? It is the Lord, saith faith. Will he have me
to be poor, despised in the world, of little or no use at all to
him or his people? Who, saith faith, shall say to him, what
doest thou? In any state and condition faith will find out
arguments, to keep the soul always at God's disposal.
(2.) Constant abiding reverence of God will iielp the
OF WALKING HUMBLY WITH GOD. 207
soul in this universal resignation, and humbling of itself.
Now this reverence of God, is an awful spiritual regard of
the majesty of God, as he is pleased to concern himself in
us, and in our walking before him, on the account of his ho-
liness, greatness, omniscience, omnipresence, and the like.
So Heb. xii. 28, 29. Psal. Ixxxix. 7. Psal. iii. 9.
Now this reverence of God ariseth from three things, as
is evident from the description of it.
[1.] The infinite excellency and majesty of God and his
great name. This is the apostle's motive ; Heb. xii. 29. and
iv. 13. So Deut. xxviii. 58. The excellency of God in itself,
is not only such as makes wicked men and hypocrites to
tremble, whenever the thoughts of it seizes on them, Isa.
xxxiii. 14. but also it hath filled the saints themselves with
dread and terror; Heb. iii. 16. Nor is there any bearing the
rays of his excellency, but as they are shadowed in Christ,
by whom we have boldness to approach unto him.
[2.] The infinite, inconceivable distance wherein we stand
from him. Thence is that direction of the wise man to a due
regard of God at all times ; Eccles. v. 2. He is in heaven,
whence he manifests his glorious excellency in a poor worm
creeping on the mire and clay of the earth. So did Abra-
ham ; Gen. xviii. 27. What an inconceivable distance is
there between the glorious majesty of God, and a little dust
which the wind blows away and it is gone?
[3.] That this inconceivably glorious God is pleased of
his own grace to condescend to concern himself in us poor
worms, and our services which he stands in no need of;
Isa. Ivii. 15. His eye is upon us, his heart is towards us.
This makes David break into that admiration, 1 Chron. xvii.
16. and should do so to us.
Now what are the advantages of keeping alive a reve-
rence of God in our hearts ; how many ways it effectually
conduces to enable us to humble our souls to the law of his
grace and providence; what an issue it will put to all the
reasonings of our hearts to the contrary, I cannot stay to de-
clare. And the improvement of these two graces, faith and
reverence, is all that I shall at present recommend unto you,
for the end and purpose under consideration.
But I come, in the next place, to that part of this whole
discourse which was at first principally intended.
208 OF WALKING HUMBLA" WITH GOD.
SERMON XXIV.
We have at large considered the nature of this duty.
III. Let us now proceed to prove the proposition at first
laid down, and shut up the whole, viz.
Humble walking- with God is the great duty, and most
valuable concernment of believers.
'What doth the Lord thy God require of thee?' This is
sufficiently asserted in the words of the text itself, which be-
ing so emphatically proposed, stand not in need of any far-
ther confirmation by testimony; but because this is a busi-
ness the Scripture doth much abound in, I shall subjoin a
single proof upon each part of the proposition : that it is
both our great duty, and most valuable concernment.
For the former take that parallel place of Deut. x. 12, 13.
That which is summarily expressed in my text by walking
humbly with God, is here more at large described, with the
same preface, ' What doth the Lord thy God require of thee?'
It gives us both the root and fruit; the root in fear and love ;
the fruit in walking in God's ways, and keeping his com-
mandments. The perfection of both is to fear and love the
Lord with all the heart and all the soul, and to walk in all
his ways. This is the great thing that God requires of pro-
fessors.
A place of the same importance, as to the excellency of
this concernment of believers, which is the second conside-
ration of it, you have in the answer of the scribe commended
by our Saviour, Mark xii. 33. as if he should say in these
days. This is better than all your preaching, all your hearing,
all your private meetings, all your conferences, all your fast-
ings : whole burnt-offerings and sacrifices were then the in-
stituted worship of God, appointed by him, and acceptable
to him, as are the things which I now repeated. But all
these outward things may be counterfeited, hypocrites may
perform the outward work of them, as they then offered sa-
crifice ; but walking humbly with God cannot : nor are they,
in the best of men, of any value, but as they are parts and
fruits of humble walking. If in and under the performance
of them, there be, as there may be, a proud unmortified heart,
not subdued to the law of the spirit of life, not humbled in
OF WALKING HUMBLY WITH GOD. 209
all things to walk with God, both they, and their perform-
ance, are abhorred of God. So that though these things
ought to be done, yet our great concernment lies as to the
main in humble walking: ' Only let your conversation be as
becometh the gospel.'
This is the import of the expression at the beginning of
the verse; 'What doth the Lord thy God require of thee?'
Thou mayest cast about in thy thoughts to other things,
wherein either thyself may be more delighted, or, as thou
supposest, may be more acceptable to God. Be not mis-
taken, this is the great thing that he requires of thee, to walk
humbly with him.
The grounds of it are :
1. Everyman is most concerned in that which is his
great end ; the bringing about of that, is of most importance
to him ; the great exercise of his thoughts are, whether he
shall succeed as to this or not. The chief end of believers
is the glory of God. This, I say, is so, or ought to be so.
For this purpose they were made, redeemed to this purpose,
and purchased to be a peculiar people. Now the Scripture
everywhere teach^^s that the great means of our glorifying
God, is by our humble walking with him, according as it
was before described, John xv. 8. 'Herein is my Father
glorified, that ye bear much fruit.' You may have many
thoughts that God is glorified by works of miracles, and the
like, amazing and dazzling the eyes of the world. Be it so;
but in the most eminent manner, it is by your bearing fruit.
You know the general rule that our Saviour gives his fol-
lowers; Matt. V, 16. It is from our good works that men
give glory to God. Which advice is again renewed by the
Holy Ghost; 1 Pet. ii. 12.
Now there are sundry ways, whereby glory redounds to
God by believers' humble walking with him: (1.) It gives
him the glory of the doctrine of grace. (2.) It gives him
the glory of the power of his grace. (3.) It gives him the
glory of the law of his grace ; that he is a king obeyed. (4.)
It gives him the glory of his justice. (5.) The glory of his
kingdom; first, in its order and beauty; secondly, in mul-
tiplying his subjects.
(I.) It gives God the glory of the doctrine of grace, or of
the doctrine of the gospel, which is therefore called the lo«-
VOL. XVI. P
210 OF WALKING HUMBLY WITH GOD.
rious gospel of God, because it so brings glory to him.
Walking according to this rule, we adorn the doctrine of the
gospel in all things: so the apostle tells us. Tit. ii. 11, 12.
This is that which this grace teacheth us; the substance is,
to walk humbly with God. And when men professing it,
walk answerable to it, it is rendered glorious. When the
world shall see, that these are the fruits which that doctrine
produceth, they must needs magnify it. The pride, folly,
and wickedness of professors, hath been the greatest obsta-
cle that ever the gospel received in this world : nor will it by
any endeavours whatever be advanced, until there be more
conformity unto it, in them who make the greatest profes-
sion of it. Then is the word glorified, when it hath a free
course and progress, 2 Thess. iii. 1. which it will not have
without the humble walking of professors. What eminent
gifts are poured out in the days wherein we live ? What light
is bestowed ? What pains in preaching? How is the dispen-
sation of the word multiplied? Yet how little ground is got
by it ? How few converted ? The word hath a free course in
preaching, but is not glorified in acceptable obedience. Is
it not high time for professors and prea'chers to look at
home, whether the obstacle lie not in ourselves ? Do we not
fortify the world against the doctrine we profess, by the
fruits of it they see in ourselves, and our own ways ? Do
they not say of us. These are our new lights and professors,
proud, selfish, worldly, unrighteous, negligent of the ordi-
nances themselves.profess to magnify, useless in their places
and generations, falling into the very same path which they
condemn in others? Perhaps they may deal falsely and ma-
liciously in these things. But is it not high time for us to
examine ourselves, lest abounding in preaching and talking,
we have forgot to walk humbly with God, and so not glori-
fying the gospel, have hindered the free course of its work
and efficacy ?
(2.) Humble walking with God, gives him the glory of
the power of his grace; his converting, sanctifying grace.
When the world shall see a poor, proud, selfish, rebellious,
froward, perhaps dissolute and debauched creature, made
gentle, meek, humble, self-denying, sober, useful, they can-
not but inquire after the secret and hidden virtue and power
which principled such a change. This is given as the glory
OF WALKING HUMBLY WITH GOD. 211
of the grace that was to be administered under the gospel,
that it should change the nature of the vilest men; that it
should take away cruelty from the wolf, and violence from
the leopard, rage from the lion, and poison from the asp,
making them gentle and useful as the kid and the calf, the
cow and the ox; Isa. xi. 6 — 9. It is not in our nature to
humble ourselves to walk with God; we have an opposition
to it, and all parts of it; no angels or men can persuade us
to it; our carnal mind is enmity to him, not subject to his
law, nor can be. To have our souls humbled, brought to the
foot of God, made always ready, willing, obedient, turned in
their whole course, changed in all their ways and principles,
this glorifies the grace of God which is dispensed in Christ,
by which alone it is, that the work is wrought. When men
make profession to have received converting and renewing
grace from God, and so separate themselves from the men
of the world on that account, yet live as they do, or worse,
so that their ways and walking are contemptible to all, it is
the greatest reproach imaginable to that work of grace which
they make profession of.
(3.) This gives God the glory of his law, whereby he
requires this obedience at our hands. The obedience of
them that are subject to it, sets forth the glory of the wis-
dom, goodness, and power of the lawgiver, in that law. But
this may be referred to the first head.
(4.) It gives him the glory of his justice, even in this
world. There are two sorts of people in the world; the
children of God, and others ; temptations lie on both, in re-
ference to each other. The children of God are often dis-
turbed by the outward prosperity of the wicked : the men
of the world, at the public claim which they make in the
privilege of God's love and protection : why they rather than
others, than we ? For the first, we know upon what principle
they are to satisfy themselves. For the latter, this gives
God the glory of his justice, when those whom he owns in
this world, who expect a crown of reward from him, do
walk humbly with him. So the apostle, 2 Thess. i. 4, 5.
Your patience and faith in tribulation, saith he to the saints,
is a manifest token of the righteous judgments of God,
that ye may be counted worthy of his kingdom. Their
patient and humble walking will be an evidence to convince
p 2
212 OF WALKING HUMBLY WITH GOD.
even the world of the righteous justice of God, in rewarding
of them, and rejecting of itself. Though eternal life be the
gift of God, and chiefly respects the praise of his glorious
grace in Jesus Christ, yet God intending to bestow it on us
in a way of reward, he will therein visibly glorify his justice
also. Now this gives a foretaste of it unto men, when they
shall see those whom he will reward, to walk humbly with
him ; wherein it may appear that his ways are equal, and
his j udgment righteous, or, as the apostle speaks, ' according
to truth.'
(5.) It gives him the glory of his kingdom, in being an
effectual means for the increase of the number of his subjects,
and so the propagation of it in the world.
Now if on all these, and on sundry other considera-
tions, God be glorified in a humble walking with him,
beyond any thing else in this world ; this humble walking
must certainly be the great and incomparable concernment
of all them, whose chief end is the advancement of the glory
of God.
2. It is our great concernment, because God is greatly
delighted in it, it is well pleasing to him : the humble
walking of professors is the great delight of the soul of
God ; all that he hath in this world to delight in. If this
be our aim, if this be our great interest, that we may please
God, that he may delight in us, and rejoice over us, this is
the way whereby it is to be done ; Isa. Ivii. 15. As I dwell,
saith God, in the high and holy place, delight to abide in
the heavens, where 1 manifest my glory ; so I dwell with
the humble and contrite spirit with delight and joy. Men
in an opposition to this frame, be they what they will else in
outward profession, are proud men. Nothing takes away
pride in the sight of God, but this humble walking with
him. Now ' the proud he knoweth afar off,' Psal. cxxxviii. 6.
he takes notice of them with scorn and indignation, they
are to him an abominable thing. It is three times solemnly
asserted in the Scriptures, that God resisteth the proud, or
scorneth the scorner, and giveth grace to the humble and
lowly; Prov. iii. 34. Jam. iv. 6. 1 Pet. v. 5. God scorns,
abominates, resists, and sets himself against such men ;
but he gives grace or favour to the lowly, to the humble.
This is admirably set out, Isa. Ixvi. 1 — 3. He deals there
OF WALKING HUMBLY WITH GOD. 213
with a professing people, men that in all they did, said, 'Let
the Lord be glorified ;' ver. 5. These men aiming at accept-
ance with him, and to have him delight in them, pretended
principally two things.
(1.) The glory of the temple, that high and holy house
that was built to his own name. Says God, as to this, do
you think that I have any need of it, or any delight in it, as
it is such a goodly and glorious fabric in your eyes ? The
heaven is my throne, saith he, and the earth my footstool,
my hands have made all these things ; what need have I of
the house you have built, or what delight in it?
(2.) They pleaded his worship and service, the duties
they performed therein, their sacrifices and oblations, pray-
ing, hearing : alas ! saith God, all these things I abhor.
And so he compares them to the things which his soul did
most hate, and which he had most severely forbid, ver. 3.
But if God will take delight in none of these things ; if
neither temple, nor ordinances, worship, nor duty of religion
will prevail, what is it that he delights in ? Saith the Lord,
' To this man will I look,' I will rejoice over him, and rest
in my love. Let now the proud Pharisee come and boast
his righteousness, his duties, his worship, and performances ;
the eye of God is on the poor creature behind the door, that
is crying, ' God be merciful to me a sinner ;' that is, giving
himself up to sovereign mercy, and following after him upon
that account. We have got a holiness that pufFeth up j that
in some hath little other fruit, but, ' Stand from me, I am
holier than thou,' God delights not in it. It is a hard thing
to excel in humble walking ; it is easier obtained by other
ways, but God delights not in them.
3. It is our great concernment, because this makes us
alone eminently conformable to Jesus Christ. When the
church is raised up to an expectation of his coming, she is
bid to look for him as one ' meek and lowly ;' Zech. ix. 9.
And when he calls men to a conformity to his example, this
he proposes to them ; ' Learn of me,' saith he. Matt. xi. 29.
What shall we learn of him? What doth he propose to our
imitation ? That we should work miracles, walk on the sea,
open blind eyes, raise the dead, to speak as never man
spake ? No, saith he, this is not your concernment ; but
' learn of me, for I am meek and lowly in heart, and you
214 OF WALKING HUMBLY WITH GOD.
shall find rest for your souls.' ' Let this mind be in you/
saith the apostle, 'that was in Jesus Christ;' Phil. ii. 5.
What mind was this ? He describes it in the next verse, in
his humbling, emptying himself, making himself poor, no-
thing, that he might do the will of God, coming to his foot,
waiting for his command, doing his will cheerfully and readily.
Let, saith he, this mind be in you, to be like Christ in this.
I might go over all the contents of humble walking with
God, and shew the excellency of Jesus Christ in them, and
how our conformity to Christ doth principally consist therein.
But I must hasten.
4. I might farther evince it, by an induction of the pro-
mises that are made unto humble walking with God. But
this would be a long work to insist on the most considerable
particulars ; so that I shall wholly omit it.
5. It will appear so by comparing it with any thing else,
wherein men may suppose their interest and concernment
to lie.
(1.) Some men (I speak of professors), live as though
their great concernments were in heaping up to themselves
the things of this world. Their hearts are devoured with
cares about them, and their thoughts taken up with them.
This I shall not so much as compare with humble walking
with God, nor make it my business from the vanity, uncer-
tainty, uselessness as to any eternal end, unsatisfactoriness,
attendings of fear, care, and love, to manifest their great
incompetency once to come into consideration in this inquiry,
as to what is the great concernment of a professor.
(2.) There are others whose designs lie after greatness,
high places, esteem in the world, to be somebody in their
days, outrunning the providence and call of God to that end,
and who make this their business and interest, without far-
ther consideration. But we may say the same of these, as
of the former : their way is folly, though they that follow
them should praise their sayings.
(3.) There are those, whose aim is to be learned indeed,
and so accounted. This they make their work ; on this
they set up their rest ; this takes up their time and strength ;
if this succeed, all is well, they have their heart's desire.
The beauty of this also is fully sullied, and the vanity of it
hath been discovered by many, and the shame of its naked-
OF WALKING HUMBLY WITH GOD. 215
ness made to appear. Is this thy great concernment? Dost
thou waste thy time and spirit about it? Is this the bosom
of thy rest ? Hast thou here laid up thy glory ? And dost
thou aim at this as thy end ? Poor creature, thou snufFest up
the empty wind I All this while God may abhor thee; and
thy learning will never swell to such a greatness, as that the
door of hell will not be wide enough to receive thee. The
vanity, vexation, dreadfulness, emptiness of this concern-
ment, may be easily discovered.
Nay, put all these together; suppose thou hast high
places, learning, and an answerable repute and credit to
them all, that thou hadst on these heads all that thy heart
can desire, and more than ever man had before thee; would it
all give rest to thy soul ? Canst thou not look through it
all? Why then dost thou spend thy strength for a thing of
nought? Why is the flower of thy spirit laid out about these
things, that indeed are not, or as a thing of nought? But,
(4.) Some men's great concernment seems to lie in a pro-
fession of religion. So they may attain to that, and there-
withal a name to live, it doth suffice. Whether this humble
walking with God, in any of the causes or effects of it, be
found on them, they are not solicitous. That men may not
rest here, give me leave to offer two or three considerations.
[1 .] All that they do, may be counterfeited, and so wherein
is its excellency ? It may be done by him who hath not the
least of God or Christ in him. Hypocrites may hear much,
pray often, speak of God, and the things of God; perform all
duties of religion, excel in gifts and parts, be forward in
profession to a great repute, and yet be hypocrites still.
[2.] All this hath been done by them who have perished.
Many who are now in hell, have done all these things, and
went down to the pit with the burden of their profession and
duties at their back : I could reckon up instances. And let
me but try this foundation, which safely I may, namely, that
whatever excellencies have been found in hypocrites and pe-
rishing souls, may all meet in one, and yet he be an hypo-
crite still, and I shall merit easily the best of mere profes-
sion. Take the zeal of Jehu, the hearing of Herod, the pray- .
ing of the Pharisee, the fasting of the Jews, Isa. Iviii. the
joy of the stony ground, and you may dress up a perishing
216 OF WALKING HUMBLY WITH GOD.
soul, to a proportion of beauty in profession, beyond what
the most of us attain unto.
[3.] It is useless in the world. I shall freely say, take
away this humble walking, and all profession is a thing of
nought; it doth no good at all in the world. Is it for the
advantage of mankind, that a man should have credit and
repute in religion, and cannot give an instance scarce, that
any man, high or low, rich or poor, hath been the better for
him in the world? That they who should do good to all, do
good to none at all? Is this being fruitful in the gospel ?
Is this studying the good works that are profitable to all ?
Is this doing good to mankind in the places wherein we are?
[4.] This is the readiest way for a man to deceive himself
to eternity. He that would go down to the pit in peace, let
him keep up duties in his family and closet, let him hear as
often as he can have an opportunity, let him speak often of
good things, let him leave the company of profane and igno-
rant men, until he have obtained a great repute for religion;
let him preach, and labour to make others better than he is
himself, and in the meantime neglect to humble his heart
to walk with God in a manifest holiness and u&efidness, and
he will not fail of his end.
Let me not be mistaken ; God forbid I should counte-
nance profane men in their contempt of the ways of God,
and the reproaches of hypocrisy that they are ready to cast
upon the best of the saints of God : I say, God forbid. Nor
let me be interpreted in the least to plead for men who sa-
tisfy themselves in a righteousness without these things,
whom I look upon as men ignorant wholly of the mystery
of God and the Father, and of Christ, and evidently uninte-
rested in the covenant of grace. No, this is all I aim at; I
would not have professors flatter themselves in a vain, empty
profession, when the fruits they bear of envy, hatred, pride,
folly, proclaim that their hearts are not humbled to walk
with God. Will then these, or any of these things stand in
competition with that which we propose for the great con-
cernment of souls ? Doubtless, in comparison of it, they
are all a thing of nought.
Use 1. Is humble walking with God our great concern-
ment? Let us make it our business and our work to bring
OF WALKING HUMBLY WITH GOD. 217
our hearts unto it all our days. What do we running out of
the way all the day long, spending our strength for that
which is not bread ? My business is not, whether I be rich
or poor, wise or unwise, learned or ignorant, whether I shall
live or die, whether there shall be peace or war with the na-
tions, whether my house shall flourish or wither, whether my
gifts be many or few, great or small, whether I have good
repute or bad repute in the world ; but only whether I walk
humbly with God or not ? As it is with me in this respect,
so is my present condition, so will be my future acceptation.
I have tired myself about many things, this one is necessary :
What doth the Lord my God require of me, but this ? What
doth Christ call for, but this ? What doth the whole sancti-
fying work of the Holy Ghost tend to, but that I may walk
humbly with God ?
Give me leave to name a motive or two unto it.
(1.) In humble walking with God, we shall find peace in
every condition. ' Learn of me, I am meek and lowly, and
you shall find rest to your souls.' Let war come on the na-
tion, I shall have peace. Let a consumption come on my
estate, I shall have peace. Let nearest relations be taken
away, I shall have peace. The soul that sets up its rest, and
makes it its great concernment to walk humbly with God, is
brought to his foot, bent to his will, is ready for his disposal ;
and whatever God does in the world with himself, his, or
others, he hath peace and quietness in it; his own will is
gone, the will of God is his choice ; his great concernment
lies not in any thing that can perish, that can be lost.
(2.) We shall also find comfort. Mephibosheth cried.
Let all go, seeing the king is come in peace, which was all
that I desired. When a man shall see in the worst state and
condition, that his great concernment is safe ; that though
all is lost, God, who is all, is not lost ; that this can never
be taken from him, it fills his heart with delight. Is he in
prosperity ? he fears not the loss of that which he most va-
lues. Is he in adversity ? yet he can walk with God. still,
which is his all. He can therefore glory in tribulations, re-
joice in afflictions, his treasure, his concernment is secure.
(3.) This alone will make us useful in our generation, and
fruitful in the knowledge of our Lord and Saviour Jesus
218 OF WALKING HUMBLY WITH GOD.
Christ. On this depends all the glory we bring to God, and
all the good we do to men.
Let us then make this our business ; aim at it ; and in
the strength of Christ, we shall have peace in it.
Use 2. To humble us all, that we have spent so much of
our time and days in and about things wherein we are
indeed so little concerned, let us a little bring our ways and
affairs to the balance of the sanctuary. One hath risen early,
gone to bed late, and worn out himself to increase know-
ledge and learning. What is it when we have done ? An
engine in the hand of Satan to puff us up with pride and
folly ; a diversion from the knowledge of Christ, full of vexa-
tion of spirit. How many other things have entangled us ?
What weight have we laid upon them ? How have we put a
value upon that profession, which hath been a shame rather
than an honour to the gospel ? The Lord forgive us our
folly, in spending ourselves in and about things wherein
we are so little concerned ; and help us, that our mistake
be not at last found out to be fatal. Could we seriously
take a view of our ways and time, and see how much of it
we have spent in and about things that indeed will, in the
issue, do us no good ; it would certainly fill our souls with
a great deal of shame and confusion.
Use 3. As to them who seem not at all to be concerned in
this business; who never made it their design in their lives
to walk with God in the way that hath been spoken to : let
me tell such
(1.) It is more than probable, that they may be apt to
take advantage at what hath been spoken against empty pro-
fessors and profession, to triumph in their thoughts against
them all, and say. Such indeed they are, and no better. If so,
it is possible that this discourse, through the just judgment
of God, may tend to their farther hardening in their sin,
pride, and folly. What is the Lord's intendment towards you,
i know not. It is my duty to warn you of it. Some that are
professors may fail of the mark of our high calling ; but
you that are none, can never attain it : but take heed that this
be not the issue of this dispensation of the word towards
you. I had rather never speak more in this place, than
speak any one word with an intention to give you an ad-
OF WALKING HUMBLY WITH GOD. 219
vantage against professors ; if you take it, it will be your
ruin.
(2.) Consider this, if the righteous be scarcely saved,
where will you and such as you, bitter scoffers, neglecters of
ordinances, haters of the power of godliness, and the purity
of religion, appear? You whose pride and folly, or whose
formality, lukevvarmness, and superstition, whose company
and society, whose ways and daily walking, proclaim you to
be wholly strangers to this concernment of believers ? I say,
what will be your lot and portion?
(3.) Consider how useless you are in this world. You
bring no glory to God, but dishonour; and whereas by any
outward acts, you may suppose you do good sometimes to
men ; know that you do more hurt every day, than you do
good all your lives. How many are by you ensnared inta
hell ! How many hardened ! How many destroyed by liv-
ing in formality or profaneness !
SERMON XXV.
PROVIDENTIAL CHANGES, AN ARGUMENT FOR
UNIVERSAL HOLINESS.
Seeing then that all these things shall be dissolved, what manner of persons
ought ye to be in all holy conversation and godliness? — 2 Pet. iii. 11.
That this second epistle was written unto the same persons
to whom the former was directed, the apostle himself informs
us, chap. iii. 1. Who they were to whom the first was di-
rected, he declares fully, 1 Epist. i. 1, 2. ' Peter an apostle
of Jesus Christ, to the strangers scattered throughout Pon-
tius, Galatia,' &-c.
' Strangers' are taken two ways : First, In a large, general,
and spiritual sense. So all believers are said to be strangers
and pilgrims in this world, because they are not of the world,
but they look for another country, another city, another
house, whose framer and builder is God. Secondly, In a
proper, natural sense ; for those who abide or dwell in a land
that is not their own, wherein they have not right of inherit-
ance with the natives and citizens of it. In this sense, the pa-
triarchs were strangers in the land of Canaan, before it came
to be the possession of their posterity : and the children of Is-
rael were strangers four hundred years in the land of Egypt.
Now though the persons to whom the apostle wrote, were
strangers in the first sense, pilgrims whose conversation
and country was in heaven, yet they were no more so than
all other believers in the world; so that there was no just
cause of saluting them peculiarly under that style and title,
were there not some other special reason of that appellation.
They were therefore also strangers in the latter sense, persons
who had no inheritance in the place of their abode, that
were not the free and privileged natives of the country where
they dwelt and inhabited ; that is, they were Jews scattered
abroad in those parts of the world.
PROVIDENTIAL CHANGES, &C. 221
The people of Israel in those days were under various
distributions and appellations. First, They were the natives
of Jerusalem, and the parts adjacent ; and these were in the
gospel peculiarly called Jews. You have it often men-
tioned, that in our Saviour's discourse with them, the Jews
answered so and so ; that is, the natives of Jerusalem, and
places adjoining. Secondly, Those who inhabited the sea-
coasts of the country, whom the others much despised, and
called them, from the place of their habitation, as if they
had been men of another nation, * Galileans.' Thirdly, Those
who lived in several dispersions up and down the world
among other nations. Of these there were two chief sorts :
(1.) Those who lived in some parts of Europe, in Asia the
less, also at Alexandria, and other Greek colonies. These
are in the Scripture sometimes called Greeks, Acts xvii.
and elsewhere, commonly termed Hellenists, because they
used the Greek language, and the Greek Bible then in use.
(2.) Those who lived in the greater Asia, in and about Ba-
bylon ; as also in the countries here enumerated by the
apostle : the Jews converted to the faith, that lived scatter-
edly up and down in those parts of Asia.
Peter being in a special manner designed by the Holy
Ghost the apostle of the circumcision, and being now at Ba-
bylon in the discharge of his apostolical office and duty,
1 Epist. V. 13. and being now nigh unto death, which he also
knew, 2 Epist. i. 14. and not perhaps having time to pass
through, and personally visit these scattered believers; he
wrote unto them these two epistles, partly about the main
and important truths of the gospel, and partly about their
own particular and immediate concernment, as to the temp-
tations and afflictions wherewith they were exercised.
It is evident, from sundry places in the New Testament,
what extreme oppositions the believing Jews met withal all
the world over from their own countrymen, with and among
whom they lived. They in the meantime, no doubt, warned
them of the wrath of Christ against them, for their cursed
unbelief and persecutions ; particularly letting them know
that Christ would come in vengeance ere long, according as
he had threatened, to the ruin of his enemies. And because
the persecuting Jews all the world over upbraided the be-
lievers with the temple and the holy city Jerusalem, their
222 PROVIDENTIAL CHANGES, AN
worship and service instituted of God, which they had defiled ;
they were given to know, that even all these things also
should be destroyed, for their rejection of the Son of God.
After some continuance of time, the threatening denounced
being not yet accomplished, as is the manner of profane per-
sons and hardened sinners, Eccles. viii. 11. they began to
mock and scoff, as if they were all but the vain pretences,
or loose, causeless fears of the Christians. That this was
the state with them, or shortly would be, the apostle de-
clares in this chapter, ver. 3, 4. Because things continued
in the old state without alteration, and judgment was not
speedily executed, they scoffed at all the threats about the
coming of the Lord, that had been denounced against them.
Hereupon the apostle undertakes these three things ;
First, He convinces the scoffers of folly by an instance of
the like presumption in persons not unlike them, and the
dealings of God in a case of the same nature.
Secondly, He instructs believers in the truth of what they
had before been told concerning the coming of Christ, and
the destruction of ungodly men.
Thirdly, He informs them in the due use and improvement
that ought practically to be made of the certainty of this
threatening of the coming of Christ.
For the first he minds them, as I said, of the old world,
ver. 5, 6. Before the destruction of that world, God sent
' Noah, a preacher of righteousness,' who both in word and
deed effectually admonished men of the judgment of God,
that was ready to come upon them ; but they scoffed at his
preaching and practice, in building the ark, and persisted in
their security. Now, saith he, ' this they are willingly igno-
rant of;' it is through the obstinacy and stubbornness of
their will, they do not consider it; for otherwise they had
the Scripture, and knew the story. There is no ignorance
like that, where men's obstinacy and hardness in sin keeps
them from a due improvement of what they ought to have
improved to its proper purpose. They are to this day wil-
lingly ignorant of the flood who live securely in sin, under
the denunciation of the judgments of God against sin.
I shall only observe by the way, not to look into the diffi-
culties of these verses, that I be not too long detained from
my principal intendment, that the apostle makes a distribu-
ARGUMENT FOR UNIVERSAL HOLINESS. 223
tion of the world into heaven and earth, and saith, they
' were destroyed with water and perished.' We know that
neither the fabric or substance of the one or other was de-
stroyed, but only men that lived on the earth ; and the apo-
stle tells us, ver. 7. of the ' heaven and earth that were then,'
and 'were destroyed by water,' distinct from 'the heavens
and the earth that were now,' and * were to be consumed by
fire :' and yet as to the visible fabric of heaven and earth, they
were the same both before the flood and in the apostle's
time, and continue so to this day ; when yet it is certain,
that the heavens and earth whereof he speaks, were to be
destroyed and consumed by fire in that generation. We
must then, for the clearing our foundation, a little consider
what the apostle intends b}^ the heavens and the earth in
these two places.
1 . It is certain, that what the apostle intends by the world,
with its heavens and earth, ver. 5, 6. which was destroyed ;
the same or somewhat of that kind he intends by the heavens
arid the earth that were to be consumed and destroyed by
fire, ver. 7. otherwise there would be no coherence in the apo-
stle's discourse, nor any kind of argument, but a mere fallacy
of words.
2. It is certain, that by the flood, the world, or the fabric
of heaven and earth, was not destroyed, but only the inha-
bitants of the world ; and therefore the destruction intimated
to succeed by fire, is not of the substance of the heavens
and the earth, which shall not be consumed until the last
day, but of persons or men living in the world.
3. Then we must consider, in what sense men living in
the world are said to be the world, and the heavens and
earth of it. I shall only insist on one instance to this pur-
pose, among many that may be produced, Isa. li. 15, 16.
The time when the work here mentioned of planting the hea-
vens, and laying the foundation of the earth, was performed
by God, was when he 'divided the sea,' ver. 15. and gave
the law, ver. 16. and said to Zion, ' Thou art my people ;'
that is, when he took the children of Israel out of Egypt,
and formed them in the wilderness into a church and state ;
then he planted the heavens, and laid the foundation of the
earth; made the new world; that is, brought forth order,
and government, and beauty, from the confusion wherein
224 PROVIDENTIAL CHANGES, AN
before they were. This is the planting of the heavens, and
laying the foundation of the earth in the world. And hence
it is, that when mention is made of the destruction of a state
and government, it is in that language that seems to set
forth the end of the world. So Isa. xxxiv. 4. which is yet
but the destruction of the state of Edora, The like also is
affirmed of the Roman empire, Rev. vi. 14. which the Jews
constantly affirm to be intended by Edom in the prophets.
And in our Saviour Christ's prediction of the destruction of
Jerusalem, Matt. xxiv. he sets it out by expressions of the
same importance. It is evident, then, that in the prophetical
idiom and manner of speech, by heavens and earth, the civil
and religious state and combination of men in the world,
and the men of them are often understood. So were the
heavens and earth that world which then was destroyed by
the flood.
4. On this foundation, I affirm, that the heavens and
earth here intended in this prophecy of Peter, the coming
of the Lord, the day of judgment, and perdition of ungodly
men, mentioned in the destruction of that heaven and earth,
do all of them relate, not to the last and final judgment of
the world, but to that utter desolation and destruction that
was to be made of the Judaical church and state ; for which
I shall offer these two reasons, of many that might be in-
sisted on from the text.
(1.) Because whatever is here mentioned, was to have
its peculiar influence on the men of that generation. He
speaks of that wherein both the profane scoffers, and those
scoffed at, were concerned, and that as Jews ; some of them
believing, others opposing the faith. Now there was no
particular concernment of that generation, nor in that sin,
nor in that scoffing, as to the day of judgment in general;
but there was a peculiar relief for the one, and a peculiar
dread for the other at hand in the destruction of the Jewish
nation ; and besides an ample testimony both to the one and
the other of the power and dominion of the Lord Jesus
Christ, which was the thing in question between them.
(2.) Peter tells them, that after the destruction and judg-
ment that he speaks of, ver. 13. 'We, according to his pro-
mise, look for new heavens and a new earth,' &c. they had
this expectation. But what is that promise? Where may
ARGUMENT FOR UNIVERSAL HOLINESS. 225
we find it? Why we have it in the very words and letter,
Isa. Ixv. 17. Now when shall this be that God will create
these ' new heavens and new earth, wherein dwelleth righte-
ousness?' Saith Peter, it shall be after the coming of the
Lord, after that judgment and destruction of ungodly men,
who obey not the gospel, that I foretell. But now it is evi-
dent from this place of Isaiah, with chap. Ixvi. 21, 22. that
this is a prophecy of gospel times only; and that the plant-
ing of these new heavens, is nothing but the creation of
gospel ordinances to endure for ever. The same thing is so
expressed, Heb. xii. 26 — 28.
This being then the design of the place, I shall not insist
longer on the context, but briefly open the words proposed,
and fix upon the truth contained in them.
First, There is the foundation of the apostle's inference
and exhortation, rovrofv ovv Travrwv Xvonivtov : seeing that
I have evinced that all these things, however precious they
seem, or what value soever any put upon them, shall be dis-
solved, that is, destroyed; and that in that dreadful and
fearful manner before mentioned, in a way of judgment,
wrath, and vengeance, by fire and sword; let others mock
at the threats of Christ's coming, he will come, he will not
tarry : and then the heavens and earth that God himself
planted, the sun, moon, and stars of the Judaical polity and
church, the whole old world of worship and worshippers
that stand out in their obstinacy against the Lord Christ,
shall be sensibly dissolved and destroyed ; this we know
shall be the end of these things, and that shortly.
There is no outward constitution nor frame of things in
governments or nations, but it is subject to a dissolution,
and may receive it, and that in a way of judgment. If any
might plead exemption, that on many accounts of which the
apostle was discoursing, in prophetical terms (for it was not
yet time to speak it openly to all), might interpose for its
share. But that also, though of God's creation, yet stand-
ing in the way of, and in opposition to, the interest of Christ,
that also shall be dissolved : and certainly there is no
greater folly in the world, than for a mere human creation,
a mere product of the sayings and the wisdom of men, to
pretend for eternity, or any duration beyond the coincidence
VOL. XVI. Q
226 PHOVIDENTIAL CHANGES, AN
of its usefulness to the great ends that Christ hath to ac-
complish in the world. But this is not my business.
Secondly, There is the apostle's inference from, or ex-
hortation on this supposition, expressed emphatically by
way of interrogation : 'What manner?'
Now herein two things are included.
1. The evidence of the inference. It follows necessarily,
unavoidably; everyone must needs make this conclusion:
so that he leaves it to themselves to determine whose con-
cernment it is. So the apostle Paul in another case, Heb.
X. 29. leaves it to themselves to determine, as a case clear,
plain, unquestionable. So here : and this is a most effectual
way of insinuating an inference and conclusion, when the
parties themselves who are pressed with it, are made judges
of its necessary consequence. Judge ye whether holiness
becomes not all them who are like to be concerned in such
providential alterations.
2. The extent and perfection of the duty in its univer-
sality and compass, is in this manner of expression strongly
insinuated: 'What manner of persons?' That is, such as
indeed it is not easy to express, what attainments in this
kind we ought on this account to press after. This apostle
useth the same kind of expression to set forth the greatness
and height of what he would deliver to the thoughts of men,
1 Pet. iv. 17, 18. There is in this kind of expression some-
what more insinuated to the mind, than we know how to
clothe with any words whatever.
Two things seem principally to be intended.
(1.) Thateven the saints themselves in such cases ought
to be other manner of men than usually they are, under or-
dinary dispensations of providence. Mistake not; our old
measures will not serve; another manner of progress than
as yet we have made, is expected from us ; it is not ordinary
holiness and godliness that is expected from us, under ex-
traordinary calls from God and Christ.
(2.) That our endeavours to be godly and holy, ought to
be boundless and endless. No less is included in this apos-
trophe, 'What manner of persons ought we to be?' Not
resting in what we have attained, nor what may seem suf-
ficient to keep our heads above water, but an endless and
ARGUiMENT FOR UNIVERSAL HOLINESS. .227
boundless pressing on. Alas ! it will hardly enter into our
hearts to think what manner of men we ought to be.
Thirdly, For the matter of this exhortation and inference
from the former principle couched in this interrogation, it is,
'All holy conversation and godliness.' The word 'all' is
not in the original, but both the other words are in the
plural number; 'In holy conversations and godlinesses.*
Now these expressions being not proper in our language,
the translators have supplied the emphasis and force of them
by the addition of the word, 'all:' and there is no just cause
of quarrel with them for so doing : only in the original the
words are more weighty and emphatical than that supply
doth readily reach unto. That vviiich is principally intended,
is, that all the concernments whatever of holiness and god-
liness, are couched in the words. So that two things are
in them.
1. The two general parts of that universal duty that we
owe to God; and they are these. (1.) Holiness of con-
versation; which is comprehensive of all holiness and righ-
teousness, both in principle and practice; for no conversa-
tion is holy, but what comes from a holy heart, and is car-
ried on to that great and holy end, the glory of God.
(2.) Godliness, or the worship of God according to the
appointment and institution of Christ. This is the pro-
per importance of futrijSeta, as distinct from holiness of con-
versation; a due adherence to, and observance of, the in-
stituted worship of God.
2- The extent and compass of them both and their de-
grees. It is not in this or that part of conversation ; to be
holy in one thing, and loose in another; to be holy in one
capacity, and vain in another ; to be godly as a private per-
son, and ungodly or selfish as a magistrate; nor is it to ob-
serve one part of worship, and despise another: but in
all concernments of conversation, in all parts of worship
doth this duty lie. ' In all holy conversation and godli-
ness.'
Fourthly, There is the relation that we ought to bear to
the universality of holiness and godliness. We ought to be
in them : Set vira^x^iv vfiag, ' You ought to be, to exist* in
them. In these things is your life; they are not to be fol-
lowed now and then> as your leisure will serve; but in all
Q 2
228 PROVIDENTIAL CHANGES, AN
tliat you do, you ought to be still in these, as in the clothes
that you wear, the garment that is on you; be what you
will, or where you will, or employed as you are called, yet
still you ought to be in holiness and godliness; and what
persons you ought to be in them, or how, hath been de-
clared.
Observation. Great providential alterations or destruc-
tions made upon the account of Christ and his church, call
for eminency of universal holiness and godliness in all be-
lievers.
I esteem it my duty to speak somewhat to this propo-
sition, as containing the direction of our great duty in this
day. That we have had many providential alterations
amongst us, is known to all. What light I have about their
relation to Christ and his church, I shall make bold to com-
municate when I come to the application of the truth in
hand, and thereby make way for the pressing of the duty of
the text on ourselves in particular : for the present, I con-
fess, I am ashamed and astonished at the deportment of
many who are professors in these days; they see and talk of
the alterations and dissolutions that God is pleased to make;
but what is the improvement that is made hereof? Many
take advantage to vent their lusts and passions, some one
way, some another; one rejoicing at the ruin of another, as
if that were his duty; others repining at the exaltation of
another, as if that were their duty; some contriving one
form of outward constitutions, others for another (I speak
of private persons) ; but who almost looks to that which is the
special call of God under such dispensations ? Let us then,
I pray you, take a little view of our duty, and the grounds
of it ; and who knows but that the Lord may by it enlarge
and fix our hearts to the love and prosecution of it.
The two great providential alterations and dissolutions
that have been, and shall be made on the account of Christ
and his church, to which all lesser are either consequent, or
do lie in a tendency, are that first of the Judaical church
and state, whereof I have spoken ; and secondly, that of
the antichristian state and worship, whereunto all the
shakings of these nations seem to tend in the wisdom of
God, although we are not able to discern their influence
thereunto.
ARGUMENT FOll UNIVERSAL HOLINESS. 229
1. Now for the first of these, we may consider it in its
coming as foretold, and as accomplished.
(1.) As it was foretold and threatened by Christ. How
were believers cautioned to be ready for it with eminent
holiness and watchfulness therein? So Luke xxi. 34. 36.
' Take heed to yourselves ; watch therefore.' Why so ?
' Christ is coming ;' ver. 27. When? Why, ' in this genera-
tion;' ver. 32. What to do ? Why, ' to dissolve heaven and
earth ;' ver. 25. to dissolve the Jewish church and state.
Watch therefore; give all diligence. So also Matt. xxiv.
42. ' Watch therefore.' Oh ! on this account what manner
of persons ought we to be?
(2.) As accomplished. See what use the apostle upon it
directs believers unto, Heb. xii. 26 — 28. This is the use,
this the call of providence in all these mighty alterations :
' Let us have grace,' strive for it ; the nature of the works of
God call aloud for an eminent frame of holiness, and close
adherence unto God in his worship. I could shew how both
the duties of my text are here expressed ; but I need not.
2. So is it also in reference to that other great work of
God in the world relating to Christ and his church, which is
the ocean of providence whereinto all the rivulets of lesser
alterations do run ; I mean the destruction of antichrist
and his Babylonish kingdom.
What a frame shall be in, the saints on the close of that
work, the Holy Ghost declares at large. Rev. xix. All re-
joicing and spiritual communion with God; and whilst the
work is on the wheel, those whom God will own in it, he
sets his mark on as holy, called, and chosen.
The grounds hereof are,
1. Because in every such providential alteration or dis-
solution of things on the account of Christ and his church,
there is a peculiar coming of Christ himself. He cometh
into the world for the work he hath to do : he cometh
among his own to fulfil his pleasure among them. Hence
such works are called his coming; and the coming of his
day. Thus James exhorts these very Jews, to whom Peter
here writes, with reference to the same things. Jam. v. 7 — 9.
*Be patient to the coming of the Lord.' But how could that
generation extend their patience to the day of judgment ?
Nay, saith he, that is not the work I design, but his coming
230 PROVIDENTIAL CHANGES, AN
to take vengeance on his stubborn adversaries, which he
saith, yer. 8. ' dravveth nigh,' is even at hand : yea, Christ
* the judge standeth before the door,' ver. 9. ready to enter;
which also he did within a few years. So upon, or in the
destruction of Jerusalem, the same work, Luke xxi. 27, the
Son of man is said to * come in the clouds, and great glory ;'
and they that escape in that desolation, are said to * stand
before the Son of man ;' ver. 36. So, in the ruin and de-
struction of the Roman empire on the account of their per-
secution, it is said, ' That the day of the wrath of the Lamb
was come;' Rev. vi. 16, 17.
In all such dispensations then, there is a peculiar com-
ing of Christ, a peculiar drawing nigh of him to deal with
all sorts of persons in a spec-ial manner ; though he be often-
times encompassed with many clouds, and with much dark-
ness, yet he is present exerting his authority, power, wis-
dom, righteousness, and grace in an eminent manner. It is
with him as it is with God in other works. Job ix. 11. though
all * see him not, perceive him not,' yet ' he goeth by,' and
' passeth on.' The lusts, prejudices, corruptions, selfish-
ness, injustice, oppressions of men; the darkness, unbelief,
fears, carnal wisdom of the saints themselves; the depth,
compass, height, unsearchableness of the path of the wis-
dom of Christ himself, keeps us in the dark as to his pre-
sence in this and that particular; but yet in such dispensa-
tions he is come, and passeth on towards the accomplish-
ment of his work, though we perceive it not. Now, 'what
manner of persons ought we to be in all holy conversation
and godliness,' to meet this great King of saints at his com-
ing? What preparation ought there to be? What solem-
nity of universal holiness for his entertainment? He is in
such dispensations continually nigh us, whether we take no-
tice of it or not.
I say, then, if there be a special coming, and a special
meeting of Christ in such dispensations, I suppose I may
leave the inference unto all holy conversation and godliness
with the apostle to the breasts and judgment of them that
are concerned. Are we in this work to meet the Lord Jesus?
What manner of persons ought we to be?
It may be observed, that Christ puts very great weight on
the present frame and course, which he finds men in at his
ARGUMENT FOR UNIVERSAL HOLINESS. 231
coming. Matt. xxiv. 46. ' Blessed is that servant whom his
Lord, when he coraeth, shall find so doing.' He annexes
blessedness to the frame and course he finds men in at his
coming; and waiteth for that hour; ver. 42. Be not asleep
when the thief comes to break up the house ; take heed that
that day take you not unprovided, that you be not over-
taken in the^nidst of the cares of this world. And he com-
plains, that when he comes, he shall not ' find faith on the
earth.'
But you will say. Is this enough then, that we look to be
found in all godliness and holiness at his coming? May we
indulge ourselves and our lusts at other seasons, so we be
sure to be then provided? Is not the command of duty equal
and universal as to all times and seasons? Or is it pointed
only unto such dispensations?
A71S. 1. The inference for preparedness for the coming
of Christ, is to universal holiness at all seasons, and that
upon the account of the uncertainty of it. This our Saviour
presseth again and again. You know not at all when it
will be, nor how ; no not in the least; you believe it not
when it is come : 'I shall not find faith of it in the earth,'
saith Christ. Men will not take notice of it, nor acknow-
ledge it, nor own it, as my coming ; wherefore you have no
way to be prepared for it, but by universal, perpetual watch-
fulness.
Ans. 2. The exhortation lies not unto holiness and god-
liness in general ; but as to the degrees of it, what manner
of men we ought to be in them. It is not a godly conver-
sation at an ordinary rate that may find acceptance at an-
other time, which will suflice to meet Christ at his coming,
and that on sundry accounts after to be mentioned.
I shall at present only treat on some grounds of it from
his own person who cometh, and whom we are to meet ;
and speak of the work he hath to do in his coming after-
ward.
(1.) On the account of his personal excellencies and
holiness. Consider how he is described when he comes
to walk among his churches. Rev. i. 13 — 17. He is full of
beauty and glory. When Isaiah saw him, chap. 6. he cries
out, * I am undone, I am a man of unclean lips ;' because of
the dread and terror of his holiness. And Peter also, ' De-
232 PROVIDENTIAL CHANGES, AN
part from me, Lord, for I am a sinful man.' They were not
able to bear the thoughts of his glorious holiness so nigh to
them. When the holy God of old was to come down among
the people at the giving of the law, all the people were
to sanctify themselves, and to wash their clothes ; Exod.
xix. 10, 11. And order w^as still taken, that no unclean thing
might be in the camp, because of the presence of the holy
God, though but in a type and resemblance. Whether we
observe it or no, if there be any dissolving dispensations
among us, that relate to Christ or his church, there is a
holy one in the midst of us ; or there will be, when any such
dispensations shall pass over us. And to think to have to
do in the works and ways wherein he hath to do, with hearts
unlike and unsuitable unto him, to act our lusts and follies
immediately under the eye of his holiness, to set our defiled
hands to his pure and holy hands, his soul will abhor it.
This is a boldness which he will revenge, that we should
bring our neglect and lusts into his holy presence. Christ
is in every corner, in every turn of our affairs ; and it is in-
cumbent on us to consider how it is fit for us to behave our-
selves in his special presence.
(2.) Upon the account of his authority. He who thus
comes is the King of saints, and he comes as the King of
saints : he comes to exert his regal power and authority, to
give a testimony to it in the world. So Isa. Ixiii. 1 — 4. He
shews his glory, his might, his kingdom, and authority in
this work. So Rev. xix. 12, When he comes to destroy his
antichristian enemies, he hath many crowns on his head ; he
exerciseth his regal power and authority. What is the duty
of saints when their King is so nigh them, when he is come
into the midst of them, whilst he puts forth the greatness of
his power round about them ? Will it become them to be
neglective of him; to be each man in the pursuit of his own
lusts, and ways, and works in the presence of their King ?
Holiness and godliness hath a due regard to the authority of
Christ. Wherever there is a due subjection of soul unto
Christ, all holy conversation and godliness will ensue. To
be neglective in or of any part of holy conversation, to be
careless of any part of worship under the special eye of the
Lord of our lives and our worship, is not to be borne with.
(3.) On the account of the present care, kindness, and
ARGUMENT FOR UNIVERSAL HOLINESS. 233
love that he is exerting in all such dispensations towards
his. It is a time of care and love ; the way of his working
out the designs of his heart, are indeed ofttimes dark and
hid ; and his own do not see so clearly how things lie in a
tendency to the event and fruits of love. But so it is; Christ
comes not but with a design of love and pity towards his,
with his heart full of compassion for them. Now, what
this calls for at their hands, seeing their holiness and wor-
ship is all that his soul is delighted in, is evident unto all.
Put now these things together : every such dispensation
is a coming of Christ : the coming of Christ, as it is trying
in itself, so it is the coming of the holy King of saints in his
love and pity towards them ; yea, be the dispensation what
it will, never so sharp and severe unto them, yet it is in love
and compassion to their souls : their work is to meet this
their holy King in the works of his love and power : and
* what manner of persons ought we to be?'
234 PROVIDENTIAL CHANGES, AN
SERMON XXVI.
2. The second ground is, because every such day, is a
lesser day of judgment, a forerunner, pledge, and evidence
of that great day of the Lord which is to come. God's great
and signal judgments in the world, are to be looked on as
pledges of the final judgment at the last day. So Jude tells
us, that in the destruction of Sodom and Gomorrah, ' God
set forth an example of them that shall suffer the vengeance
of eternal fire ;' ver. 7. And Peter calls the time of the de-
struction of the Judaical church and state, expressly ' the
day of judgment, and perdition of ungodly men;' 2 Epist.
iii. 7. So to the full is the destruction of the Roman perse-
cuting state expressed, Dan. vii. 9, 10. 14. The solemnity
of the work and whole procedure bespeaks a great day, a
day of judgment; it is so, and a representation of that which
is to come. And the like also is set forth, chap. xii. 1 — 3.
And the same description have we of the like day of Christ,
Mai. iv. 1.
Every such day, I say then, is a lesser day of judgment,
wherein much judging work is accomplished. This Daniel
tells us, chap. xii. 10. it is a trying, a purifying, a teaching,
a hardening, a bleeding time : there are great works that are
done upon the souls and consciences of men, by Christ, in
such a day, as well as outwardly, and all in a way of judg-
ment. To let pass then the outward, visible effects of his
wrath and power, of his wisdom and righteousness; I shall
consider some few of the more secret judiciary acts that the
Lord Christ usually exerts in such a day.
(1.) He pleads with all flesh that are concerned in the
alterations and desolations he makes. God puts this as one
act of his in judgment, that he pleads with men ; Ezek.
xxxviii. 22. In his judgments he pleads witii and against
men about their sins. And in that great representation of
the day in judgment, Joel iii. 2. God is said to * plead
with all nations.' Now, I say, in general, Christ in such a
day pleads with all men concerned. His providences have a
voice, and that a contending, pleading voice : unless men
ARGUMENT FOR UNIVERSAL HOLINESS. 235
are utterly blinded and hardened, as indeed the most are,
they cannot but hear him in his great and mighty works con-
tending with them about their sin and unbelief; represent-
ing to them his righteous judgment to come. Though men
now cast off things, on this account and that, and being
filled with their lusts, passions, fury, revenge, or ease, sen-
suality, and worldliness, think these things concern them
not; yet the day will come, wherein they shall know, that
the Lord Christ in his mighty works was pleading even with
them also, and that in a way of judgment about their sin
and folly.
(2.) In such a day Christ judges and determines the pro-
fession of many a false hypocrite, who hath deceived the
church and people of God. One great work of the last day
shall be the discovery of hypocrites : it is thence principally
called 'the day wherein the secrets of all hearts shall be re-
vealed.' Many a fair pretender in the world, shall be found
to have been an enemy of Christ and the gospel. So is the
day of Christ's coming in the flesh represented, Mai. iii.
1, 2. All were high in their professions of desiring his
coming, and of delighting in him : but when he came, what
was the issue? How few endured the trial ! The false, hy-
pocritical, selfish hearts, who had treasured up the hopes of
great things to themselves, being discovered by the trials
and temptations wherewith his coming was attended, them-
selves were utterly cast off from their profession, into open
enmity to God and his Son. So dealeth the Lord Christ in
and under the dispensations whereof we speak, to this day.
What by the fury of their own lusts, what by the temptations
which lie in their way, what by the advantages they meet
withal for the exercise of their vile affections, their hypo-
crisy is discovered, and themselves cast out of their profes-
sion. Notable effects of this acting of Christ as a judge
have we seen in the dispensation that is passing over us :
some he hath judged by the sentence and judgment of his
churches. How many false wretches have been cast out of
churches, £hat have withered under their judgment, and re-
turned no more ? Some who have not walked in the order of
his churches by him appointed, he hath judged by the world
itself, suffered their sin and folly so to break forth, that the
world itself hath cast them out from the number of profes-
236 PROVIDENTIAL CHANGES, AN
sors, and owned them as its own. Some have been judged
as to their profession of him by strong temptations ; that is,
their lusts, ambition, selfishness, which have carried them
into ways and compliances, wherein they have been com-
pelled to desert, and almost renounce all their former pro-
fession. Some have been tried and judged by the errors and
abominations of the times, and turned aside from the sim-
plicity of the gospel. Now though there have been, and are,
these and many other ways and means of casting men out
of, and from the profession that they have made, some good,
some bad, some in themselves of a mere passive nature and
indifferent; yet they all proceed from Christ, in a judiciary
way, they are acts of his, in his day of judgment; and oh,
that England might not yet be farther filled with instances
and examples of this kind !
(3.) He doth exercise his judgment in blinding and
hardening of wicked men ; yet they shall not see nor per-
ceive what he is doing, but shall have advantages to do
wickedly, and prejudices to blind them therein. So ex-
pressly, Dan. xii. 10. 'They shall do wickedly, and they
shall not understand.' There are two parts of his judgment
in such a day about and against them : first, his giving of
them up to their own lusts to do wickedly; 'They shall do
wickedly.' Wicked they are, and they shall act accordingly ;
they shall do it in such a day to the purpose ; Rev. xvi.
10, 11. Christ will providentially suff?r occasions, advan-
tages, provocations, to lie before them, so that they shall do
wickedly to the purpose, they shall have daily fresh occasions
to curse, repine, blaspheme, oppose Christ and his interest,
or to seek themselves, and the satisfaction of their lusts,
which at other times they shall not be able to do. Be they
in what condition they will, high or low, exalted or depressed,
in power or out of it, they shall in such a season do wick-
edly, according as their advantages and provocations are.
And for men to be given up to their own hearts' lusts, is the
next door to the judgment of the great day, when men shall
be given up to sin, self, and Satan, unto eternity. Secondly,
he blinds them : ' None of the wicked shall understand.'
Strange! Who seems so wise and so crafty as they? Who
do understand the times, and their advantages in them, more
than they ? Who more prudent for the management of affairs
ARGUMENT FOR UNIVERSAL HOLINESS. 237
than they ? But, the truth is, none of them, no, not one of
them, shall, or do, or can understand ; that is, they under-
stand not the work of Christ, the business and design that
he hath in hand ; nor what is the true and proper interest of
them who are concerned in these dispensations. There are
many ways whereby Christ exerts this blinding and infatu-
ating efficacy of his providence towards wicked men in such
a day of judgment, that they shall not understand, or know,
that he is at all concerned in the works that are in the
world.
Sometimes the very things that he doth, are such, and so
contrary to the prejudicate opinions of men, that they can
never understand that they are things which he will own.
How many have been kept from understanding any thing of
Christ in the world, in the days wherein we live, from their
inveterate prejudices on the account of old superstitions,
and forms of government which have been removed ; they
will rather die, than believe that Christ hath any hand in
these things. 'They shall not understand.'
Sometimes the persons by whom he doth them, keep them
from understanding. Shall these men save us? These whom
they look upon as the ofFscouring of the earth ? Sure if
Christ had any work to do in the world, he would make use
of other manner of instruments for the accomplishing of
them : they are no less offended with the persons that do
them, than the things that are done. Christ worketh all
this that they should not understand.
Sometimes the manner of doing what he hath to do, the
darkness wherewith it is attended, the strange process that
he makes, sometimes weak, sometimes foolish, sometimes
disorderly to the reasoning of flesh and blood, though all
beautiful in itself, and in relation to him.
And sometimes Christ sends a spirit of giddiness into
the midst of them, that they shall err and wander in all their
ways, and not see nor discern the things that are before
them. ' None of the wicked shall understand.'
By these, and many such ways as these, doth Christ in
these days of his coming exercise judgment on ungodly
men : not to mention the outward destruction, desolation,
and perdition, which usually in such seasons he brings
upon them.
238 PROVIDENTIAL CHANGES, AN
(4.) He exerciseth judgment at such a time, even among
the saints themselves ; Psal. Ixxxii. 1. he is judging in the
great congregation. So Psal, 1. 4 — 8. AH this solemnity
of proceeding is for the judgment of his own people. And
his judging of them is in a plea about their obedience and
failing therein. The sum of this his dealing with them is
expressed. Rev. iii. 9.
We may then consider, [1.] What it is that Christ plead-
eth with his own people about his coming; [2.] What are
the ways and means whereby he doth so.
[1.] There are sundry things on the account whereof
Christ at his coming pleads with his saints, one or more of
them.
1st. On the account of some secret lusts that have de-
filed them, and which they have either indulged themselves
in, or not so vigorously opposed as their loyalty unto Christ
required. Times of peace and outward prosperity are usually
times wherein, through manifold temptations, even the saints
themselves are apt to sully their consciences, and to have
breaches made upon their integrity: sometimes in things
they do know, and sometimes in things they do not know,
nor take notice of. Instances may be given in abundance
of such things. In this condition Christ deals with them
as Isa. iv. 4. there is blood and filth upon them ; the spirit
of judgment and burning must be set at Wi.rk, which, as it
principally aims at the internal efficacy of the Spirit in the
cleansing of sin, so it respects a time of providential altera-
tions and trials, wherein that work is effectually exerted.
Christ in these dispensations speaks secretly to the con-
sciences of his saints, and minds them of this and that folly
and miscarriage, and deals with them about it. He asks
them if things be not so and so with them? If they have not
thus and thus defiled themselves? Whether these hearts are
fit to converse with him? And leaves not until their dross and
tin be consumed.
2dly. On the account of some way or ways wherein they
may have been unadvisedly, or through temptation, or want
of seeking counsel aright from him, engaged. They may be
got in their employments, in their callings, in the work that
lies before them in this world, into ways and paths wherein
Christ is not pleased they should make any progress : what
ARGUMENT FOR UNIVERSAL HOLINESS. 239
through leaning to their own understandings, what through
an inclination of saying a confederacy to them to whom the
people say a confederacy, what through the common mistakes
in the days wherein they live, even the saints may be engaged
in ways that are not according to the mind and will of Christ.
Now in such a day of Christ's coming, though he spares the
souls of his saints, and forgives them, yet he ' takes ven-
geance of their inventions ;' Psal. xcix. 8. He will cast down
all their idols, and destroy and consume every false way
wherein they were : one is, it may be, in a way of supersti-
tion and false worship ; another in a way of pride and ambi-
tion; another in a way of giving countenance to the men of
the, world, and things wherein God delights not. Christ will
take vengeance of all these their inventions in the day of his
coming; he sits as * a refiner's fire, and as fuller's soap.'
3dly. On the account of inordinate cleaving unto the
shaken, passing things of the world. This is a peculiar con-
troversy that Christ hath with his, upon the account of ad-
herence to the passing world ; and it is a thing wherein, when
he comes, too many will be found faulty. I might also insist
on their unbelief, and other particulars ; but,
[2.] The ways and means whereby Christ judgeth and
pleadeth with his own, en these accounts, are also various.
1st. He doth it by the afflictions, trials, and troubles,
that he exerciseth them with at his coming. The use of the
furnace is to take away dross; and the issue of afflictions
and trials to take away sin : this is their fruit. So Dan.
xii. 1. The time of Christ's coming shall be a day of trou-
ble, such as never was. And what shall be the issue? ver.
,10. ' Many shall be purified, and made white, and tried.'
Their trials and troubles, their great tribulations, shall be
purifying and cleansing; though the design of Christ in the
issue, at the appointed season, be the peace and deliverance
of his saints, yet, in the carrying on of his work, great trials
and tribulations may befall them all ; and many may fall in the
way, and perish as to the outward man. Hence, Dan. xii. 13.
there is an appointed time of rest; and it will be a blessed
thing for them that shall be preserved unto it ; but whilst
those days and seasons are coming to their period, there is
often ' a time of great trouble ;' ver. 1. And ' the power of
the holy people may be scattered ;' ver. 7. and many afflic-
240 PROVIDENTIAL CHANGf:s, AN
tions and trials may befall them. Now by these doth Christ
plead with his for the consumption of their lusts, and the
destruction of their inventions, for the purging and purifying
of them. All our trials, pressures, troubles, disappointments,
in such a day, are the actings of Christ to this end and pur-
pose. The influences that affliction hath unto these ends,
are commonly spoken unto.
2dly. He doth it by pouring out of his Spirit in a singu-
lar manner, for this end and purpose, so to plead with, judge,
and cleanse his saints. It is in the administration of his
Spirit that at his coming * he sits as a refiner and purifier of
silver,' Mai. iii. 1 — 3. and we see what work he accomplishes
thereby. The Holy Ghost, who is the great pleader for the
saints, and in them, doth at such a time eff"ectually plead
with them, by convictions, persuasions, arguings, applica-
tion of the word, motions, strivings, and the like. Hence
those who are unrefined at such a season, are said in a pecu-
liar manner * to vex,' to grieve ' the Holy Spirit' of God ; Isa.
Ixiii. 10. His design upon them, is a design of love ; and to
be rejected, resisted, opposed, in his actings and motions,
this grieves and vexes him. Men know not what they do in
neglecting the actings of the Holy Ghost, which are pecu-
liarly suited to providential dispensations. When God is
great in the world in the works of his providence, in altera-
tions, dissolutions, shakings, changings, removals, and sends
his Spirit to move and work in the hearts of men, answerable
to his mind and will in these dispensations ; so that there is
a harmony in the voice of God without and within, both
speaking aloud and clearly ; then to neglect the workings of
the Spirit, brings men into that condition complained of,
Ezek. xxiv. 13. * Because I have purged thee, and thou wast
not purged, thou shalt not be purged any more,'
It may be observed, that at such seasons when Christ
hath any great and signal work to bring forth in the world,
he doth by his Spirit deal with the hearts and consciences
of the most wicked and vile men ; which, when the secrets
of all hearts shall be discovered at the last day, will exceed-
ingly exalt the glory of his wisdom, patience, goodness, ho-
liness, and righteousness. So did he with them before the
flood, as is evident from Gen. vi. 3. When an utter destruc-
tion was to come, he saith, his * Spirit shall strive with them
ARGUMENT FOR UNIVERSAL HOLINESS. 241
no more ;' that is, about their sin and rebellion. That this
Spirit was the Spirit of Christ, and that the work of dealing
with these ungodly men, was the work of Christ, and that it
was a fruit of long-suffering, Peter declares, 1 Epist. iii. 18 —
20. And if he deals thus with a perishing world, by a work
that perisheth also ; how much more doth he it in an effec-
tual work upon the hearts of his own ? It is the Spirit that
speaks to the churches in all their trials, Rev. ii.
By this means, I say then, Christ pleads with his saints,
secretly and powerfully judging their lusts, corruptions, fail-
ings, consuming and burning them up : he first by frequent
motions and instructions gives them no rest in any unequal
path ; then discovers to them the beauty of holiness, the ex-
cellency of the love of Christ, the vanity and folly of every
thing that hath interrupted their communion with him, and
so fills them with godly sorrow, renunciation of sin, and
cleaving unto God ; which is the very promise that we have,
Ezek. vi. 10.
3dly. As he doth it by the inward, private, effectual
operation of his Spirit; so he doth it by the effusion of his
light and gifts in the dispensation of the word. Christ sel-
dom brings any great alteration upon the world, but toge-
ther with it, or to prepare for it, he causeth much effectual
light to break forth in the dispensation of his word. Before
the first destruction of Jerusalem by the Babylonians, how
he dealt with them he declares, 2 Chron, xxxvi. 15. ' And
the Lord God of their fathers sent to them by his messen-
gers, rising up betimes and sending, because he had com-
passion on his people and on his dwelling place.' And before
the final dissolution of the heavens and earth of that church
and state, he preached to them himself in the flesh.' A glo-
rious light! Before the ruin of the antichristian world, he
sends the angel with the everlasting gospel, and his two wit-
nesses to hold forth the light of the gospel : and we must
witness to this his way and wisdom in our generation. Now,
though there are many rebels against light, and many whose
lusts are enraged by the breaking forth of truth in its beauty
and lustre ; and many, that being dazzled with it, do run out
of its paths into ways of error and folly, and none of the
wicked do understand ; yet among the saints, the more light,
the more holiness ; for their light is transforming. This then
VOL, XVI, R '
242 PROVIDENTIAL CHANGES, AN
is another means whereby, in such a day, Christ consumes
the hists, and judges the inordinate walking of his own, even
by the light which in an eminent manner he sends forth in
the dispensation of the word.
Now if the time and season whereof we speak, be such a
day of judgment, wherein Christ thus pleads with all men,
and with his own in an especial manner; I think the infe-
rence unto eminency in universal holiness, maybe left upon
the thoughts and minds of all that are concerned : especially
from these considerations doth the inference lie strong unto
the ensuing particulars, in the ways of holiness and godli-
ness : First, Of self-searching, and self-judging in reference
to our state and condition. Dreadful are the actings of
Christ in such a day on the souls and consciences, ofttimes
on the names and lives of corrupt, unsound professors : in
part I declared them before. If any now should be found in
such a condition, his day of judgment is come, his sealing
to destruction. This the apostle calls to in such a dispen-
sation ; 1 Cor. xi. 31, 32. Self-judging, as to our state and
condition, ways and practices, is a gi'eat principle of holy
conversation and godliness. When Christ comes to judge,
we ought surely to judge ourselves; and abounding in that
work is a great means of preservation from the temptations
of the days whereunto we are exposed. Secondly, Of wean-
edness from the world and the things thereof. Christ's
coming puts vanity on all these passing things. This is
surely contained in the text; ' Seeing that these things shall
be dissolved, what manner of persons,' &c. At best they are
vain and passing uncertain things ; in such a dispensation as
is spoken of, they are all obnoxious to dissolution, and many
of them certainly to be removed and taken away. And why
should the heart of any one be set upon them? Why should
we not fix our souls on things more profitable, more durable ?
It is no small matter to meet the Lord Christ at his coming;
Mai. iii. 1 — 3. They were all full of desires of the coming
of Christ ; they sought after him : ' The Lord whom ye seek.'
They delighted in the thoughts of him : ' Whom ye delight
in.' Well, he came according to their desires ; he whom
they sought was found. And what was the issue? Why
very few of them would abide the day of his coming, or
stand when he appeared. He had a work to do they could
ARGUMENT FOR UNIVERSAL HOLINESS. 243
not away with. They desired his coming ; they desired the
day of the Lord ; but as the prophet says, Amos v. 18. * Woe
unto them, to what end have they desired it? it was dark-
ness to them, not hght.' That was the coming of Christ in
person to his temple ; it is not otherwise in any of his other
comings in providential dispensations. Many men long for
it, delight in it ; it is our duty so to do : but what is the
issue ? One is hardened in sin and lust ; another is lifted up
as though himself were something, when he is nothing ; a
third stumbles at the coming itself, and falls ; ' Woe unto
them, the day of the Lord is darkness unto them, and not
light.'
I proceed now to the use. But to make way for the due
improvement of the apostle's exhortation unto us, some pre-
vious considerations must be laid down.
First, It is known to all the world, that we have had
great providential alterations and dissolutions in these na-
tions. He must be a stranger, not in England only, but in
Europe, almost in the whole world, that knows it not. Our
heavens and our earth, our sea and our dry land have been
not only shaken, but removed also. The heavens of ancient
and glorious fabric, both civil and ecclesiastical, have been
taken down by fire and sword, and the fervent heat of God's
displeasure. It is needless for me to declare, what destruc-
tions, what dissolutions, what unparalleled alterations we
have had in these nations : persons, things, forms of govern-
ment of old established, and newly-framed constitutions, we
have seen all obnoxious to change or ruin.
Secondly, It is no less certain, that we may say concern-
ing all these things, * Come and see what God hath wrought.'
And as to these desolations of nations, ruin of families,
alterations of governments, we may say of them all as the
Psalmist, Psal. xlvi. 8. ' Come, behold the works of the
Lord, what desolations he hath made in the earth.' It is his
work, he hath done it himself : ' there is no evil in the city,
and the Lord hath not done it ;' Amos iii, 6. Have there been
any exaltations of men, recoveries from depression, relief of
the oppressed, establishments of new frames and order of
things? It hath been all from him; Dan. ii. 21. iv. 32.
Indeed the days wherein we live, are full of practical
atheism; some out of mere stoutness of heart and innate
E 2
244 PROVIDENTIAL CHANGES, AN
unbelief will take no notice of God in all these things ; Psal.
X. 4. ' The wicked, through the pride of his countenance,
will not seek after God: God is not in all his thoughts.' As
things have been, so they suppose they are, and will be ; but
as to the consideration of him who disposeth of all as seems
good unto him, they are strangers unto it. Some have had
their lusts enraged, and themselves so provoked and disap-
pointed, that flying upon the instruments which God hath
used, they have been filled with prejudice, and utterly
blinded as to any discovery of the ways or work of God in
these revolutions. Some have been utterly cast down in
their thoughts, because they have not been able to discover
the righteousness, beauty, and order, of the ways of God,
his footsteps having been in the deep, while his paths have
not been known. And some having found an open door for
the satisfaction of their lusts, pride, covetousness, ambi-
tion, love of the world, reputation, vain-glory, and unclean-
ness ; have been so greedily engaged in the pursuit of them,
that they have taken little or no notice of the hand of God
in these things. And others are at a stand like the Philistine
priests and diviners; 1 Sam. vi. 9. They know not whether
all this hath been from the hand of God, or whether some
chance hath befallen us. I shall not need to mention those
in Isa. xlvii. 13. astrologers, star-gazers, and monthly prog-
nosticators, who have endeavoured also to divert the
thoughts of unbelieving, foolish men, from a due considera-
tion of the author of all our revolutions. To all which I shall
answer in general in the words of Hannah, 1 Sam. ii. 3 — 9.
God hath done all these things ; and men that will not take
notice of him, and his proceedings, shall at length be forced
so to do ; Isa. xxvi. 11.
These things being premised ; one principal inquiry, which
must be the bottom and foundation of the ensuing directions,
is, whether it may appear that these providential alterations
and dissolutions have related to Christ and his interest in the
world in an especial manner.
That we may yet a little farther clear our way, you may
farther observe, what I intend, by relating unto Christ and
his church in an especial manner.
1. Whereas the Lord Christ is by the appointment of the
Father ' made heir of all things,' Heb. i. 2. and ♦ hath all
ARGUMENT FOR UNIVERSAL HOLINESS. 245
judgment committed unto him,' over all flesh, in all the
world ; which include his right to send his gospel into what
nation and place he pleaseth : so all the alterations that are
in the world, all things relate to him, and do lie in a remote
tendency to the advancement of his glory. He will work
out his own glorious ends from all the breakings of all the
nations in the world ; even where the interest of his gospel
seems outwardly to be very little or nothing at all. But it
is not in this sense that we make our inquiry ; for so there
would be nothing peculiar in the works that have been
among us.
2. Things may relate unto Christ and his church, upon
the account of special promise. Christ hath a special and
peculiar concernment in providential dissolutions, when they
so relate to him ; and that appears in these things :
(1.) When the judgments that are exercised in such a
dispensation, flow from provocations given unto the Lord
Christ, upon the account of his church. So Isa. xxxiv. 8.
All the dissolutions mentioned of the heavens and the earth,
ver. 4. were on Zion's account ; and the controversy that
Christ had with Idumea about her. So chap. Ixiii. 4. the
day of vengeance, is the year of the redeemed. Whence in
such a day, the saints themselves are stirred up to take
notice, that the desolations wrought in the earth, are on
their account, Jer. li. 35. and so it is fully expressed in the
ruin of antichristian Babylon in the Revelations : where then
there is a peculiar relation of any dissolving providence unto
Christ and his church, the judgments exerted in and under
it, regard the vengeance of the church, and proceed from the
provocations of Christ on that account.
(2.) Some promises made unto Christ concerning his
inheritance ; some promises of Christ unto his church are in
such a day brought forth unto accomplishment. The pro-
mises of Christ to the church are of two sorts : First, Ge-
neral, essential to the new covenant : and these belong
equally to all saints, of all ages, in all places, not to one
more than another. Every saint hath an equal right and
interest in the essential promises of the covenant with any
other saint whatever ; there is no difference, but one God,
Lord, and Father of all, is good unto them all alike. And,
secondly. There are promises which are pecuHarly suited to
246 PROVIDENTIAL CHANGES, AN
the several states and conditions into which the visible
kingdom of Christ is in his wisdom to be brought in several
ages. Such are the promises of the calling of the Jews, of
the destruction of antichrist, of the increase of light in the
latter days, of the peace, rest, and prosperity of the church
in some times or ages, after trials and tribulation. Now they
are the promises of this latter sort, that relate unto provi-
dential dispensations.
Having premised these things, I shall now briefly offer
some grounds of hope, that such have been the alterations
and dissolutions wherein we have been exercised in this ge-
neration :
First, Because very many of the saints of God have ob-
tained real, evident, soul refreshing communion with Christ
in and about these things, on this foundation, that the
things on the wheel amongst us have had a peculiar relation
unto him. There is nothing of more certainty to the souls
of any, than what they have real, spiritual experience of.
When the things about which they are conversant lie only
in notion, and are rationally discoursed or debated, much
deceit may lie under all. But when things between God
and the soul come to be realized by practical experience,
they give a never failing certainty of themselves. Now by
holding communion about these things with Christ, I un-
derstand the exercise of faith, love, hope, expectation,
delight on and in Christ on the one hand, and the receiving
relief, supportment, consolation, joy, patience, perseverance
on the other : from both which, holiness, faithfulness, and
thankfulness have proceeded, and been increased. Now this
communion with Christ, in and about the works of his pro-
vidence amongst us, very many of the saints have obtained ;
and, which is the height and complement of it, died in the
clear visions of Christ in such communion. Now there are
two things that offer sufficient security against any deceit or
mistake in this thing :
1. The goodness, care, and faithfulness of God towards
his own, which will not suffer us to fear that he would lead
all his people into such a temptation, wherein, in their
chiefest communion, as they apprehended, with himself,
they should feed on the wind and delusion. If the founda-
lion of all this intercourse with God was false, and not
ARGUMENT FOR UNIVERSAL HOLINESS. 247
according to his mind, then so was the whole superstructure.
Now that God for many years should lead his people into a
way of prayer, faith, hope, thankfulness, and yet all false
and an abominable thing, because all leaning on a false
ground and supposition, none that consider his goodness
and tender pity towards his own, with the delight of his
soul in their worship and ways, can once imagine. It is
true, men may be zealously engaged in ways and acts of
worship, and that all their lives, wherein they think they do
God good service ; and yet both they and their service be
abominated by him for ever. But men cannot do so in faith,
love, obedience, thankfulness, which alone we speak of. At
least, he will not suffer his saints to do so, of whom alone we
speak. We have then the tender mercies and faithfulness of
God to assure us in this case.
2. The self-evidencing efl&cacy of faith in spiritual ex-
periences strengthens their persuasion. Many doubtless
may persuade themselves that they have communion with
God, and yet feed upon ashes ; and a deceived heart turns
them aside. The principle of such a delusion, I shall not
now lay open. But when it is indeed obtained by faith, it
is always accompanied with a soul quieting, refreshing evi-
dence ; for faith in its operation will evince itself to the soul
where it is. I do not say, it always doth so. It may be so
clouded with darkness of mind ; so overpowered by tempta-
tions, that in its most spiritual and genuine acting, it may be
hid from the soul wherein it is, which we find to be the
condition of many a gracious soul; but in itself, it clears up
its own actings. Things that have a self-evidencing power,
may be hindered from exerting it ; but when they do exert
it, it is evident. Put a candle under a bushel, it cannot be
seen; but take away the hinderance, and it manifests itself.
It is so in faith, and its actings. They may be so clouded
to the soul itself in which they act, that it may not be able
to attain any comforting evidence of it. But take away the
bushel, fear, prejudices, temptations, corrupt reasonings,
and it will assure the soul of itself and its working. Neither
is its working more evident than its fruit, or the product of
its operations in the soul ; it brings forth love, rest, peace,
all with a spiritual sense upon the heart and spirit. Now
these have been in this thing so evident in the souls of the
248 PROVIDENTIAL CHANGES, AN
saints, that they have bespoken that faith which cannot de-
ceive nor be deceived.
The bottom then of the communion which the saints had
with Christ in this work, and have, must either be faith or
fancy : if faith, then the communion was and is real, and the
work true that it is built upon. That it was not, that it is
not, the fancy or imagination of a deludedheart, may appear
from these considerations :
(I.) From its extent. We know it possessed the minds
of the universality of believers in this nation, who were not,
nor are at this day, combined in our political interest, but
are wofully divided among themselves ; yet have all had,
more or less, this persuasion of the work relating unto Christ.
Now that this should be any corrupt imagination, seems to
me impossible. I speak not of outward actions and pro-
ceedings; for so, I know whole nations may politically
combine in evil ; though I will not believe, that ever the
generality of the saints of Christ shall do so. But 1 speak
of the frame of their hearts and spirits as to communion
with Christ in faith and love, whereunto no outward reason-
ings or interests could influence them in the least: 'Digitus
Dei est hoc'
(2.) It appears from the permanency, and flourishing of
this principle in straits and difficulties. A corrupt ima-
gination, be it never so strong and vigorous in its season,
and whilst its food is administered to it, in the temptation
it lives upon ; yet in trials, great and pressing, it sinks and
withers ; or if the difficulty continue, for the most part, un-
less where it falls on some natures of an unconquerable
pertinacy, utterly vanisheth. But now, this principle of the
saints' communion with Christ about the work of our gene-
ration, was never more active, vigorous, and flourishing, did
never more evidence itself to be of a divine extract, than in
the greatest straits and difficulties, in the mouth and en-
trance of the greatest deaths. Then did it commonly rise
up to its greatest heights and assurance. Our temptations,
whether Christ be in this work or no, have, for the most
part, befallen us since we had deliverance from pressing,
bloody troubles. And I think I may say, that there are
very many saints in these nations, who can truly say, that
the best and the most comfortable days that ever they saw
ARGUMENT FOR UNIVERSAL HOLINESS. 249
in their lives, were those wherein they were exercised with
the greatest fears, dangers and troubles, and that upon
the account of the strengthening of this principle of com-
munion with Christ. And in very many hath it been
tried out to the death, when corrupt fancies were of little
worth.
(3.) It appears from the fruits of this persuasion.
Every corrupt imagination and fancy is of the flesh; and
the works of the flesh are manifest. Whatever it may do in
conjunction with convictions and for a season, yet in itself,
and in a course it will bring forth no fruit, but what tends to
the satisfaction of the flesh. But now the principle under
consideration, did bring forth fruits unto God, in godliness
and righteousness.
But you will say, do we not see what fruit it hath
brought forth ? Is not the land full of the steam of the lusts
of men engaged in the work of this age ? Can hell itself
afford a worse savour than is sent forth by many of them?
Ans. 1. Very many who have been engaged, never pre-
tended to ought of this principle, but followed professedly
on carnal, at best rational and human accounts solely. Now
these being men of the world, and being fallen into days of
notable temptations, no wonder if their lusts work and tu-
multuate, and that to purpose. The principle is not to suffer
for their miscarriages who renounce it.
Ans. 2. There was a mixed multitude which in this bu-
siness went up with the people of God, who pretended to
this principle indeed, and talked, and spake of the interest
of Christ; but knowing nothing of the power of it, when
these men were brought into the wilderness, and there met
with provocations on the one hand, and temptations on the
other, they fell a lusting, and indeed they have pursued and
acted their lusts to purpose also, which have been indeed the
more abominable ; in that some of them have still the im-
pudence to pretend this principle of faith as to the interest
of Christ, which teacheth no such things, nor producethany
such fruits as they abound withal,
Ans. 3. Many who have really the power of this principle
in them, have yet been overpowered by temptations, and
have brought forth fruits directly opposite unto that obe-
dience, and holiness, and self-denial, which the principle
250 PROVIDENTIAL CHANGES, AN
spoken of tends unto. This, for the most part, hath fallen
out since deliverance came in; and so the vigour of faith,
raised by daily exercise, was much decayed. None therefore
of these things can be charged on the principle itself, whose
natural, genuine effects we have experienced to be such as
no corrupt fancy, or imagination could produce.
Many other reasons of this nature might be insisted on ;
but this is my first ground.
Secondly, Because in this, much work hath been really
done for Christ. Whatever have been the designs of any,
or all of the sons of men, Christ hath done so much for him-
self, as I can from thence with confidence conclude, that the
whole hath related unto him. Indeed in the work he doth,
his interest ofttimes lies very much in the dark, yea, is ut-
terly hid from the instruments he employs. Little did the
Medes and Persians think, in the destruction of Babylon,
that they were executing the vengeance of Zion, and the
blood of Jerusalem, a poor city ruined sixty or seventy years
before. And when the Romans destroyed Jerusalem, little
did they think whose work they had in hand. And whatever
instruments thought or intended, Christ hath done notable
work for himself. The destruction of false worship as es-
tablished by a law, the casting down of combinations for
persecution, are no small works. I say, much work hath
been done for Christ. There was a generation of men that
were risen to a strange height in the contempt of the Spirit,
and ways of Christ, combined in a resolution to oppose and
persecute all the appearance of him either by light or holi-
ness in his saints, setting up an outside, formal worship, in
opposition unto the spiritual worship of the gospel. And
upon the account of the light and truth which he began to
command forth in those days, an unspeakable aggravation
attended their guilt; in the pursuit of whose design, some
were imprisoned, some banished into the ends of the earth,
some beggared, many ruined, and given up to death itself.
Now what work hath Christ made in these days on the men
of that generation? What vengeance hath he taken on
them ? This is certain, not to insist on particulars, that
whatever new sort or combination of men may rise up in
their spirit and design, and whatever success they may ob-
tain, yet the generality of the men of that provocation, at
ARGUMENT FOR UNIVERSAL HOLINESS. 251
least, the heads and rulers of it, are already sealed up under
the indignation of the Lord Jesus, and the vengeance he
takes for Zion. I shall not insist on more particulars ; the
wasting and destruction of the most eminent persecutors of
the saints, the ruin and destruction of civil and ecclesiastical
fabrics and combinations of men, designing the opposing and
persecuting of the Spirit of Christ, the removal of all that
false worship under the pretence whereof they persecuted all
the spiritual appearances of Christ, hath been all work done
for him.
Thirdly, The breaking forth of much glorious gospel
light under this dispensation, evinces its relation unto Christ.
Look upon the like outward work at any other time in the
world. What is the issue of war, blood, confusion? Is it
not darkness, ignorance, blindness, barrenness ? Hath it not
been so in other places of the world ? But now in the coming
forth of Christ, though he hath a sword in one hand, yet he
hath the sun in the other; though he cause darkness in the
destruction and desolation that attend his vengeance, yet
he gives light and faith to his saints ; Mai. iv. 1, 2. Christ
never comes for vengeance only ; his chief design is love.
Love brings forth light; and that which reveals him more
to his saints, and which endears his saints more to him.
But I have manifested before, that he brings light with him;
and he hath done so in this dispensation. Light as to the
mysteries of the gospel ; light as to the riches of his grace ;
light as to the way of his worship, of his ordinances and in-
stitutions, hath broken out amongst us. As Dan. xii. 4.
It is such a day he speaks of.
I know how obnoxious this observation is to a sad ob-
jection. Call you these days of light, and knowledge? Say
you that truth hath shined forth, or been diffused ? Is it
increased, or more scattered abroad ? Is not the contrary
true?
Ans. It cannot be denied, but that many grievous and
enormous abominations have been broached in these times
under the name and pretence of light and truth. But is
that singular to these days? Hath it not been so upon
every appearance of Christ? As the light hath been, so
hath been the pretence of it in error and darkness. No
sooner was Christ come in the flesh, but instantly there
252 PROVIDENTIAL CHANGES, AN
were many false Christs : Lo, here is Christ and there is
Christ, was common language in those days ; as, This is the
only way, and that is the only way, is now ; and yet the true
Christ was in the world. And whatever light at any time
comes forth, some mock; false light about the same thing
immediately breaks forth. So was it in the first spreading
of the gospel ; so in the late reformation, and so in our days ;
and this is no evidence against the coming of Christ, but
rather for it. For,
1. Satan pours out this flood of abominations, on pur-
pose to bring an ill report upon the truth and light that is
sent out by Christ. The great prejudice against truth in
the world is, that it is new. ' He seems to be a setter forth
of strange' or new ' gods,' say they, of Paul ; because he
preached Jesus, and the resurrection. To increase this pre-
judice, the devil with it or after it sends forth his darkness ;
which, first, enables the world to load the truth itself with
reproaches, whilst it comes accompanied with such follies,
as though it also were of the number. Secondly, It disables
weak friends to find out and close with the truth amidst so
many false pretenders. Where much false money is abroad
in the world, every man cannot discern, and receive only that
which is good. Much less will men always keep safe, when
they are so unstable and uncertain, as they are for the most
part about choosing of truth.
2. God permits it so to be.
(1.) For the trial of careless professors. There must be
heresies, that the approved may be tried. Most men are
apt to content themselves with a lazy profession. They
will hold to the truth whilst nothing appears but truth. Let
error come with the same pretences and advantage, they are
for that also. Now God delights to judge such persons even
in this world; to manifest that they are not of the truth,
that they never received it in the love thereof. And he sifts
and tries the elect by it, and that for many advantages, not
now to be insisted on. As, first, that they may experiment
the efficacy of truth : Secondly, His power in their preserva-
tion : Thirdly, That they may hold truth upon firm and
abiding grounds.
(2.) God permits it to set a greater lustre and esteem
upon truth. Truth, when it is sought after, when it is con-
ARGUMENT FOR UNIVERSAL HOLINESS. 253
tended for, when it is experimented in its power and efficacy,
is rendered glorious and beautiful ; and all these with innu-
merable other advantages it hath by the competition that is
set up against it by error. When men keep to the truth by
the power of God, and the sense of its sweetness and use-
fulness to their own souls, and shall see some by their errors
turned aside to one abomination, some to another, some
made to wither by them and under them, they discern the
excellency of the truth they embrace. So that notwith-
standing this exception, the observation stands good.
Fourthly, It appears from the general nature of the dis-
pensation itself, which clearly answers the predictions that
are of the great works to be accomplished in the latter days,
upon the account of Christ and his church. This is a gene-
ral head, whose particulars I shall not enter into. They
cannot be managed without a consideration of all, at least,
of the most principal prophecies of the last times, and of the
kingdom of Christ as to its enlargement, beauty, and glory
in them ; too large a task for me to enter upon at present.
And these are some of the grounds on which I am per-
suaded, that the alterations and providential dissolutions of
theseMays, have related unto, and do lie in a subserviency
to the interest of Christ and his church ; whatever be the
issue of the individual persons who have been engaged
therein.
Come we now to the uses.
254 PROVIDENTIAL CHANGES, AN
SERMON XXVII.
Use 1. Of trial or examination.
Hath Christ for many years now been in an especial
manner come amongst us? Do these alterations relate to
him and his interest ; and so require universal holiness and
godliness? Let us then in the first place see, whether in
their several stations the men of this generation have walked
answerable to such a dispensation. Christ indeed hath
done his work ; but have we done ours ? He hath destroyed
many of his enemies, judged false professors, hardened and
blinded the wicked world, sent out his Spirit to plead \vith
his people, and taken vengeance on their inventions, he hath
given out plentiful measures of truth and light : but now
the whole inquiry is. Whether all or any of us have answered
the mind of Christ in these dispensations, and prepared our-
selves to meet him as becometh his greatness and holiness ?
For the generaUty of the people of the nation, Christ
hath been pleading with them about their unbelief, worldli-
ness, atheism, and contempt of the gospel. And what hath
been the issue ? Alas ! he that was filthy is filthy still; he
that was profane is so still ; swearers, drunkards, and other
vicious persons are so still. Where is that man in a thou-
sand in the nation, that takes notice of any peculiar plea of
Christ with him about his sin, in any of these dispensations?
One cries out of one party of men, another curses another
party, a third is angry with God himself; but as to the call
of Christ in his mighty appearances, who almost takes any
notice of it? The abominable pride, folly, vanity, luxury
that are found in this city, testify to their faces, that the
voice of wisdom is not heard in the cry of fools. And
whereas Christ's peculiar controversy with this nation hath
been about the contempt of the gospel ; is there any ground
got upon the generality of men ? Is any reformation wrought
on this account among them ? Nay, may we not say freely,
that there is a greater spirit of hatred, enmity, and opposi-
tion to Christ, and the gospel risen up in the nation than
ever before? Light hath provoked and enraged them, so
ARGUMENT FOR UNIVERSAL HOLINESS. 255
that they hate the gospel more than ever. How mad are the
generality of the people on and after their idols, their old
superstitious ways of worship which Christ hath witnessed
against ? What an enmity against the very doctrine of the
gospel ? What a combination in all places is there against
the reforming dispensation of it? And is this any good
omen of a comfortable issue of this dispensation ? Is not
Christ ready to say of such a people, ' Why should you be
smitten any more, you will revolt more and more?' and to
swear in his wrath, that ' they shall not enter into his rest?'
Nay, may he not justly take his gospel from us, and give it
to a people that will bring forth fruit ? O England, that in
this thy day, thou hadst known the things of thy peace ! I
fear they will be hidden from thee. The temptations of the
day, the divisions of thy teachers, with other their miscar-
riages, and thine own lusts, have deceived thee, and without
mercy, insuperable mercy, will ruin thee. Shall this shame
be thy glory that Christ hath not conquered thee, that thou
hast hardened thyself against him ?
But passing them, let us inquire, whether the mind of
Christ hath in these dispensations been answered in a due
manner by the saints themselves ? Have they made it their
business to meet him in all holy conversation and godliness?
Indeed to me, the contrary appears upon these considera-
tions : (1.) Their great differences among themselves about
lesser things ; (2.) Their little difference from the world in
great things; (3.) The general miscarriage of them all, in
things prejudicial to the progress of the gospel; (4.) The
particular deviation of some into ways of scandal and of-
fence ; (5) The backsliding of most if not of all of them.
(1.) Consider their great differences among themselves
about lesser things. I cannot insist on the weight that is
laid by our Saviour on the union of his disciples ; with the
condescension and love which he requires of them to that
purpose ; the motives and exhortations given by the Holy
Ghost unto them on that account; the provision of princi-
ples and means made in the gospel for it ; the necessity of it
to the promotion of the interest of Christ in the world ; the
benefit and advantage of it to the saints themselves ; the tes-
timony given by it to the power of Christ, and truth of his
word ; the blasphemies and woful soul-ruining offences that
256 PROVIDENTIAL CHANGES, AN
ensue on the contrary frame ; the weakening of faith, hin-
drance of prayer, quenching of zeal, strengthening of the
men of the world, that attend the neglect of it : I must not,
I say, insist on these things ; but see John xvii. 21 — 23. and
Phil. ii. 1 — 3. of a hundred places that might be men-
tioned ; how little the mind of Christ, and his expectation at
his coming hath been answered by his saints in this particu-
lar, is evident nnto all.
[1.] Who is there almost who having got any private
opinion, true or false, wherein he differs from all or any of
his brethren, who is not ready to proclaim it, without due
regard to scandal and division, and even to quarrel with and
divide from all that will not think as he thinks, and speak as
he speaks ? Now the pride, self-fulness, vanity of mind,
unlikeness to Christ, folly, want of faith and love that is in
such a frame can never be expressed, nor sufficiently la-
mented. Christ abhors such a frame of spirit, as he doth
the pollution of the world. .
[2.] Neither is this all ; but men will lay more weight on
their mint and cummin, on the lesser things, wherein they
differ from their brethren, spend more time about them,
write more books of them, labour more in their prosecution,
than they will do in and about the weighty things of law and
gospel ; all which will appear at length to have been but the
laying of hay and stubble on the foundation, that must be
consumed.
[3.] And farther; men fall to judging and censuring each
other, as to their interest in Christ, or their eternal condi-
tion. By what rule? the everlasting gospel? the covenant
of grace? no ; but of the disciples : ' Master, they follow not
with us.' They that believe not our opinion, we are apt to
think believe not in Jesus Christ; and because we delight
not in them, that Christ does not delight in them. This digs
up the roots of love, weakens prayer, increases evil surmises,
which are of the works of the flesh, genders strife, and con-
tempt; things that the soul of Christ abhors.
[4.] The abomination of this wickedness ends not here ;
persecution, banishment, the blood of one another hath on
this account lain in the hearts and minds of some of the
saints themselves : not only have expressions to that pur-
pose broken out from particular men ; but it is to be feared,
ARGUMENT FOR UNIVERSAL HOLINESS. 257
that designs for it have been managed by parties and com-
binations. And are they not ready to dress up one another
with such names and titles as may fit them for ruin? Secta-
ries, heretics, schismatics on the one side ; priests, anti-
christian dogs on the other : and all this while Christ is in
the midst of us! And doth this answer the expectation of
Christ? Is this a preparation to meet him in all holy con-
versation and godliness ? Can we render ourselves more un-
like him, more unmeet for communion with him? Are not
saints ready to join with the world against saints? To take
the vilest men into their bosom, that will close with them
in defaming, deriding, or it may be, destroying their bre-
thren? Doth Christ look for this usage in the house of his
friends?
(2.) Consider their little difference from the world in great
things. The great separation that Christ requires and com-
mands of his saints, is, from the world : he died to redeem
them from it, and out of it ; to deliver them from the present
evil world, the ways, works, fellowship, and ends of it; so
providing, that in all holy conversation his people should
dwell alone, and not be reckoned among the nations.
Now there are five things wherein Christ calls for his
own to be differenced from the world, and the men thereof:
[1.] In spirit; [2.] In principle ; [3.] In conversation ; [4.]
In ends ; [5.] In worship.
[1.] In spirit. He tells us everywhere, that it is one
spirit that is in his, another that is in the world ; 1 John iv. 4.
' Greater is he that is in you, than he that is in the world.'
There is a ' he' in you, and a * he' in the world, and they are
different and opposite. There is dwelling in you the Spirit
of truth, which the world cannot receive, nor doth it know
him; John xiv. 17. And when his disciples began to act in
the power of a carnal spirit, he tells them, they ' knew not
what spirit they were of.'
[2.] In principle. The principle that Christ requires in
his saints, is faith working by love, and guided by that wis-
dom which is from above ; 1 Tim. i. 5. Here are the saints*
principles, I mean, should be so of all their operations. A
pure heart and love, which is the end of all faith, is their
great principle ; this cleanses the conscience, and so sets
them on work; by this they take in strength for operation
VOL. XVI. S
253 PROVIDEXTI AL CHAXGES, AX
from Christ, without whom they can do nothing; John xv. 5.
By this they receive light and guidance from Christ, and
that wisdom which is from above, enabling them to order
their affairs with discretion; Jam. iii- 17, 18. Now the prin-
ciple that is in the world, is self, self acted and guided by
carnal wisdom, which is sensual and devilish ; on the ac-
count whereof, they despise the principle and actings of the
saints; Psal. xiv. 6.
[3.] In conversation. He ' hath redeemed us from a vain
conversation;' 1 Pet. i. 18. There is a peculiar emphasis
put upon a conversation that becomes the gospel. There is
a twofold conversation ; one that becometh the world, and
the men of the world ; another that becometh the gospel, and
the profession thereof: that these be kept unmixed is the
great exhortation of the apostle, Rom. xii. 2. And if you
would know wherein a worldly conversation consists, the
apostle telleth us, 1 John ii. 16. A conversation wherein
any of these things bear sway, is a conversation of this world .
That all holiness, all manner of holiness, universal holiness
and godliness is hi the gospel conversation to which the
saints are called, shall be afterward spoken unto.
[4.] In ends. There is a double end of men's working
and acting in this world : 1st. General, which regulates the
course of their lives and conversations ; 2dly. Particular,
which regulates their particular actings and works : and in
both these are the saints and the world differenced.
1st. The general end of the saints is the glory of God ;
this lies in their eye, in their design ; how God may be glo-
rified by them, his name exalted, his interest promoted; this
way the bent of their minds and s-pirits tend. The general
end of the men of thew^orld is self; all is resolved into self;
whatever they do or act in public or private, whatever their
pretence be, yet self is their end; self-admiration, self-osten-
tation, self-satisfaction, all centres in self. Sometimes indeed
they may perform things that seem to be of a public tend-
ency, for the good of mankind, the good of nations, yea, it
may be the good of the church ; so that it is hard for them-
selves to discover, or for others to charge them, it may be,
that they act for self. But there are these two things tliat
will evince men to make self their general end and aim, even
then when they act for public ends.
ARGUMEXT FOR UNIVERSAL HOLINESS. 259
(1st.) This is a rule that will not fail men: whatever in
public actings is not done with a single eye for the glory of
God, is done for self. These two divide all the general ends
of men ; and where one is not enthroned, the other is. Now
though some men may so far proceed in public actings, that
it may not be evident wherein their self-interest lies, though
that also be but seldom, yet if they do not eye the glory of
God with a single eye in these their actings, it is all for self,
and so it will be found at the last day. Now how few will be
left not turning into self on this rule, now pretences run so
high of public aims, might be easily evinced. It were no
hard matter to discover, how in things of a public tendency,
men make some fleshly imagination or other the god they
worship ; so that be enthroned, they are little solicitous
about the glory of God himself.
(2dly.) The difference of these ends even in public act-
ings may be seen from the ways, means, and frame of spirit
in which they are carried on. Let men pretend what they
will to public ends, yet if they press after them with a proud,
carnal, wrathful, envious, spirit, by the ways, wisdom, and
in the spirit of the world, without faith and submission to
God, it is self and not God that is their aim. And this also
might be improved to strip men of glorying in their public
designs, were that my present business. Jehu's spirit spoiled
his work.
2dly. There is a particular end that regulates the public
actings of men. This in the saints is their doing the work
of their generation ; that, as Noah, they may walk with God
in their generation. This is their integrity as to the special-
course of their lives, and their particular employment, how
they may fulfil the work of their generation. The special
end of the men of the world, is the satisfaction of one parti-
cular lust or other. Will this increase my wealth, my power,
my carnal interest in this world, my reputation for wisdom
and ability, or give me advantage to grow in this or that
corrupt end, in particular ? This is the secret inquiry of their
deceived hearts; this influences and regulates all their par-
ticular actings. ■ '"=*
[5.] As to their separation in worship, I shall only'point
to that one place, and leave it, 2 Cor. vi. 14 — IS.aM^chaj^-.'
vii. 1. which belongs to that discourse. >; ..i; -uls
s 2
260 PROVIDENTIAL CHANGES, AN
Now I wish I had a more difficult task in hand : I wish
it were harder for me to manage any principle of conviction,
that we have not been prepared to meet Christ in his coming,
from this consideration of our little difference from the
world in these great things of principle, spirit, walking, ends,
and worship. For
What a fleshly, wrathful, carnal, worldly spirit hath dis-
covered itself in many professors, nay, in the most? How
little of the humble, lowly, meek, loving spirit of Christ?
Many think it their glory to be unlike Christ in the spirit of
their minds, high, heady, self-full, proud, revengeful : what
little difference between them, and the men of the world?
How like to one another? What oneness is found in
them? Is this to learn Christ? To put on Christ? Is this
the image of Christ, that manifests itself in most pro-
fessors ? Nor
Are they at a distance from the world, as to the princi-
ple of their walking and working. Do they walk by faith,
and work by faith ? Are they guided by the wisdom that is
from above ? Make they God their refuge ? Or are any men
more dipped into a principle of carnal wisdom, than most
professors are? To seek counsel of God, to take the law of
their proceedings at his mouth, to look up to him for
guidance and direction, to derive strength from the Lord
Christ by believing for the work of their employments ; in
how few are these things found? Their own wisdom, their
own counsel, their own contrivance, their own abilities, shall
do their work. Carnal policy, and fleshly wisdom are their
net and drag.
Moreover, what is our conversation ? How like the world
in our persons, in our families, in our spirits, callings, in
whatever the world may properly call its own ? Professors
have justled the men of the world out of the possession of
the ways of the world. How few are found walking in a
world-condemning conversation? a gospel-glorifying con--
versation ? a fruitful, holy conversation? We are known
from the world by word more than by deed ; which is not
the way that James directs us unto.
I might go through with the rest of the considerations
mentioned, and manifest that there is another evil found
amongst us ; for as we have great differences among our-
ARGUMENT FOR UNIVERSAL HOLINESS. 261
selves about little things, so we have little difference from the
world in those which are great and weighty.
(3.) Consider the general miscarriage almost of all pro-
fessors in things prejudicial to the advancement of the gos-
pel ; the pretence, whereof we have served ourselves all along,
hath been of the furtherance, propagation, and advancement
of the gospel. Our Lord Christ hath sent out light, and
given opportunities suitable unto such a design. Never
greater advantages, nor greater opportunities from the foun-
dation of the world. If ever they be required at the hands
of this generation, they will be found to have been so :
whence then hath it been, that the work hath not gone on
and prospered? Why doth it yet stick? Hath it not been
from the woful miscarriage of those, who were looked on as
the means and instruments of carrying it on? Have there
been a few saints in a place ? It is odds, that they have been
at variance among themselves, and made sport for the vain
multitude by their divisions : or they have walked frowardly,
provokingly, uselessly, worldly, that their pretence for the
gospel hath been despised, because of their persons. Have
they, as men concerned in the honour of Christ and the
gospel, as men enjoying the blessed principle of his Spirit,
laboured to be useful, fruitful, to do good to all, to be meek,
lowly, self-denying, charitable, abounding in good works,
patient towards opposers, not reviling again, not returning
evil for evil, bearing, suffering, committing all to Christ?
Alas, how few are there who have so walked ! Could some
see believers making it their business to be like Christ in
the world, to deny themselves as he did, to do good to all as
he did, to be patient under persecution and reproaches as he
was, to be tender, pitiful, merciful like him, to abide in faith
and prayer as he did ; what might we not expect, as to the
advancement of the gospel amongst us ? We complain of
cold preaching among ministers, of dead and dull attendance
in hearers, of contempt of the word in the most, whereby the
power of the gospel is kept within narrow bounds ; but the
truth is, the prejudices that have been raised by the miscar-
riages of professors, have had a greater influence unto that
evil event, than any of the rest. And hath this been to meet
Christ in his coming?
(4.) Of the like nature are the scandalous offences of
2C2 PROVIDENTIAL CIIAXGES, AN
many. I shall not insist on the scandalous apostacies of
many professors, who, some by one great sin, some by ano-
ther, are fallen off from the profession of the gospel. I wish
that too many other instances might not be found among
them that remain. Are there not some proud unto scandal,
or sensual unto scandal, or covetous unto scandal, or negli-
gent of their families and relations unto scandal, or con-
formable to the ways, customs, and fashions of the world
unto scandal ? I wish no such things might be found
among us.
(5.) Add hereunto, the general backsliding, or going
back from God, that is amongst professors ; we scarce seem
to be the same generation of men that we were fifteen or
sixteen years ago : some have utterly lost tiieir principle.
Zeal for God, reformation, purity of ordinances, interest of
Christ in his saints, are things to be despised, things that
have no concernment in our condition and affairs ; as though
we had no more need of Christ, or his interest amongst us :
and in the best, is not a fresh spirit of our present engage-
ment almost lost?
But why should I insist farther on these things ? Are not
the things that have been spoken, sufficient for a rebuke, or
a conviction at least, that the professing people of Christ
have not walked as though they had a just respect to his
coming, or his peculiar presence amongst them? May we
not justly fear, that our multiplied provocations may at
length prevail with him to withdraw, to put a stop to his
work that is upon the wheel ; not only to leave us to mani-
fold entanglements in the carrying of it on, but also utterly
to forsake it, to cast down the tower, and pluck up the hedge
that he hath made about his vineyard, and leave it to be laid
waste? He must have a heart like the flint in the rock of
stone, that doth not tremble at it. But complaints will not
be our relief. That which is incumbent on us, if yet there
may be hope, is our answering the exhortation in my text.
If then any sense do fall upon our spirits, that Christ is come
amongst us in a peculiar manner, in the providential altera-
tions and dissolutions that have been among us ; and that
we have not hitherto demeaned ourselves as becometh them
who are called to meet him, and to walk with him in such
ways and paths as his amongst us have been ; then I say, let
ARGUMENT FOR UNIVERSAL HOLINESS. 263
US apply ourselves in our next use to the exhortation that
lies before us, to all manner of * holy conversation.'
Use 2. Of exhortation. That I say then which we are
now to attend unto, is the exhortation that is included in
this expression : * What manner of persons ought we to be V
To further the efficacy of this exhortation, give me leave to
premise some few things.
First, There are general reasons of holiness and godliness,
and there are special motives unto them. I am not now
dealing upon the general reasons of holiness on the account
of the covenant of grace, and so shall not press it on those
considerations, upon believers as such. But I speak of it in
reference unto the peculiar motive mentioned in the text ;
namely. The providential dissolution of temporal concern-
ments, and so speak to believers as men interested therein,
as persons whom Christ hath a special regard unto in these
his dispensations. It is one thing to say. What manner of
persons ought ye to be, whom God h-^th loved with an ever-
lasting love, whom Christ hath washed in his own blood,
who have received the Spirit of Christ? and another to say.
Ye that are loved with an everlasting love, are washed in the
blood of Christ, and made partakers of the Holy Ghost.
Seeing that Christ is come amongst us, to the dissolution of
the great things of the nations, what manner of persons
ought you to be ? That is it in a peculiar pressing unto ho-
liness on the account of the motive that is intended.
Secondly, There is a holiness and godliness that is re-
quired universally at all times, in all places and seasons, and
in all persons whatever by the gospel ; and there is a pecu-
liar improvement of that holiness and godliness at some
seasons, and in some persons, that is not required at some
times, and of some persons. Christ hath work for all the
grace of his people in this world ; and according as oppor-
tunities for that work are presented unto them, they ought
to stir up their grace for it. In the times of Christ's coming,
he hath great work to do for and by the holiness and godli-
ness of his people : a great testimony is to be given to him-
self thereby ; his work is much to be promoted by it ; the
world to be convinced, condemned, his judgments against
them justified in the sight of all ; and much more hath Christ
to do with the holiness of his people at such a season. Now
264 PROVIDENTIAL CHANGES, AN
it is this peculiar improvement of covenant gospel holiness
that is required ; not only that holiness that is indispensably-
incumbent on us by the virtue of the covenant, but that
heightening and improvement of it which the season wherein
we live, and the work that Christ hath to do, do require of us.
These things being premised, let us now proceed to the
management of our exhortation; and observe,
(1.) That the apostle calls us to a consideration how
this work may be effected : ' What manner of persons ought
ye to be?' Consider with yourselves the equity of the mat-
ter, the greatness of the motive, and the ways whereby it
may be answered. The business is not now to be left at an
ordinary rate, nor unto private meditations ; it is to be made
a matter of solemn consideration and design; it is to be
managed with advice and counsel: consider, I say, ' what
manner of persons.' It is not about holiness in general that
I speak, but about that holiness which becomes us in such
a season. This thei;i is the first part of this exhortation,
that as to the improvement of holiness answerable to the
season of this coming of Christ, we would carry it on by
design, by counsel, by deliberate consideration; not only
labouring to be holy ourselves, but to promote the work of
holiness, the eminency, the activity, the usefulness of it in
one another, in all believers, so far as our prayers, exhorta-
tions and examples can reach. This the apostle pleads for
on the same account, Heb. iii. 13. and chap. x. 23, 24. to the
same purpose. And we have the practice of it, Mai. iii. 16.
It was such a time and season as that we treat of, Christ was
coming to his temple, ver. 1 — 3. The earth was full of
wickedness and contempt of him. What do the saints do ?
Do tliey content themselves with their ordinary measures?
Do they keep all close to themselves ? No, they confer, ad-
vise, consult, and that frequently, how, wherein, whereby
the expectation of their coming Lord may be answered. The
reasons, arguments, way of carrying on such a counsel and
design, the apostle declares, Rom. xiii. 11 — 14. The time
requires it, the duty is urgent, temptations are many, fail-
ings have been great, the Lord is nigh at hand. Let then
believers enter together into this plot, this design, draw as
many as they can into it, promote it by all ways and means
possible. Let them get together ; make this their aim. their
ARGUMENT FOR UNIVERSAL HOLINESS. 265
design, engage in it as the duty of their day, of their time
and season. This would be a plot that the men of the world
would have more just cause to fear, than ever they had of
any, and yet dare not question, disturb, or interrupt. A
design that would blow up their contrivance, disappoint
their counsel, ruin their interest, shake heaven and earth.
Let every one contribute the best of his counsel, the best of
his grace, the best of his interest in heaven, the utmost of
his self-denial to the carrying of it on. JVIethinks we have
dwelt long enough upon others' failings, fruitless, selfish de-
signs ; the world is full of the noise, the steam, the filth of
them. Oh, that the stream of our endeavours might now be
another way ! Oh, that God would stir up souie that might
stand up and cry. Who is for God ? Who is on our side,
for holiness now ? If ministers at their meetings; if Chris-
tians at theirs would make this their business ; if all would
agree to sacrifice their lusts, their self-love, their by-opi-
nions to this work, what glory would redound to Christ?
What salvation would be wrought in the earth? Why do
any of us lie complaining ? Let us up and be doing, there is
no doubt, no question to be made ; this is that which Christ
lengthens his controversy with us about, that he will bring
us to, or ruin us, and destroy us as to this world. Ministers
meet: What do they? Pray awhile, and spend their time in
and about differences, controversies, how they may do this
or that which I shall not name. Christians meet, and pray,
and go away as they came. Lusts are not sacrificed ; faults
are not confessed to one another; exhortations mutual are
not used; no ground is got for holiness or godliness, but
things remain as they did, or rather grow worse and worse
every day ; at best profession rises, and the power of religion
falls and decreases.
I heartily wish professors would be persuaded to come
together, to advise,- to consult for God, for the glory of
Christ and the gospel, and for their own interest in this
thing : to consider what are the pressing temptations of the
days wherein we live; what are the corruptions and luots
that are apt to be provoked and excited by these tempta-
tions, or by the state of things amongst us; what duties
seem to be neglected ; and what are the common, visible
failings and scandal of professors, wherein themselves through
"266 PROVIDENTIAL CHANGES, AN
party, or neglect, or selfishness have been wanting; and to
advise and pray for the remedying of all these evils. I wish
they would seriously stir up and exhort one another, to con-
tend mightily for the crucifying of all their secret lusts and
bosom sins; for heart purity, and likeness to Christ in all
things : that they would incite others, and draw all they
can into their society and combination in all parts of the
nation. In particular, let not us of this place stand still,
expecting when others will begin the work ; the meaner,
poorer, worse we are, the more incumbent is it on us to rise
and be doing ; the water is moved, teaching is in it, and we
strive not who shall enter first, but rather stand striving,
contesting with others, to put them before us.
This is the first direction : let us make the matter of ho-
liness and godliness, suited to the coming of Christ, a busi-
ness of design, counsel, and common engagement. Where-
unto every one may contribute of the store which from God
he hath received. Blessed will be those servants, whom
their Master, when he cometh, shall find so doing.
ARGUMENT FOR UNIVERSAL HOLINESS. 267
SERMON XXVIII.
I SHALL now add some cautions as to the pursuitof the first
direction.
[] .J Take heed of a degeneration into self-righteousness.
Intendments of holiness have more than once been ruined
by Satan through this deceit: they have set out upon con-
viction, and ended in pharisaism. Now this hath been done
many ways.
(1st.) Some really convinced of the vanity of an empty
profession, and of boasting of saintship iipon the account
of faith and light without holiness and godliness, which was
the way of many when James and John wrote their epi-
stles, fall to dispute and contend, as well they may, for the
absolute necessity of holiness and strict obedience, of fruit-
fulness and good works. But Satan here gets advantage upon
men's natural spirits, their heats, and contentions, and insi-
nuates an inherent righteousness, upon the account whereof
we should under one pretence or other expect acceptation
with God, as to the justification of our persons. So he pre-
vailed upon the Galatians. The way is narrow and strait
that lies between the indispensable necessity of holiness, and
its influence into our righteousness. Because no faith will
justify us before God, but that also which will justify itself
by fruitfulness before men, a great mistake arises, as though
what it doth for its own justification were to be reckoned
unto ours. Many in our days have gone off from the mys-
tery of the gospel on this account.
2dly. It prevails from a secret self-pleasing, that is apt
to grow on the minds of men, from a singularity in the per-
formance of duties. This is that which the heart-searcher
aims to prevent in his command, that * when we have done
all, we should say, we are unprofitable servants ;' that is, in
the secrets of our hearts to sit down in a sense of our own
worthlessness. And here lies another great practical diffi-
culty, namely, to have the rejoicing of a good conscience in
our integrity and constancy in duties, without a reflection
upon something of self, that the soul may please itself, and
268 PROVIDEXTIAL CHANGES, AX
rest in. Nehemiah fixes on tlie medium, chap. xiii. 22. He
had in the sight of God the testimony of his conscience, con-
cerning the service he had done for the house of God ; but
as to the rest, he winds up all in mercy, pardon, and grace.
* God, I thank thee I am not as other men,' is apt to creep
into the heart in a strict course of duties. And this self-
pleasing is the very root of self-righteousness, which as it
may defile the saints themselves, so it will destroy those
who only in the strength of their convictions go forth after
a holiness and rigliteousness ; for it quickly produceth the
deadly poisonous effect of spiritual pride, which is the great-
est assimilation to the nature of the devil that the nature of
man is capable of.
3dly. Our own holiness hath an advantage upon spiritual
sense against the righteousness of Christ. The righteous-
ness of Christ, is utterly a strange thing to the best of un-
believers; and this puts them by all means upon the setting
up of tiieir own; Rom. x. 3. And believers themselves know
it only by faith, Rom. i. 17. which is ' of things not seen.'
But what we are ourselves, what we do, what we aim at, and
in what manner, this we have a near sense of. And holiness
is apt to insinuate itself into the conscience with a beauty
that is none of its own, to proffer itself to the soul's embraces
instead of Jesus Christ. Its native beauty consists in its
answering the will of God, conforming the soul to the like-
ness of Christ, and being uspfiil in thp world, in a covenant
of mere mercy. From its presence, and the sense we have
of it, the heart is apt to put a varnish and false beauty upon
it, as to the relief of conscience upon the account of justifi-
cation. As it was of old with the children of Israel, when
Moses was in the mount, and not seen, nor had they any vi-
sible pledge of the presence of God, instantly they turned
their gold into a calf that would be always present with
them. Being in the dark as to the righteousness of Christ,
which is as it were, absent from them, men set up their own
holiness in the stead of it ; which, though of itself it be of
God, yet turned into self-righteousness, is but a calf, an idol,
that cannot save them.
This is my first caution. But that we may make the
better improvement of it, as unto present practice, I shall
add some evidences of the prevalency, or at least contending
ARGUMENT FOR UNIVERSAL HOLINESS. 269
of self-righteousness for an interest in the soul, under a pre-
tence of duty and holiness. As,
(1st.) When under a design of holiness, there is an in-
crease of a bondage frame of spirit. When the mind begins
to be enslaved to the duties which it doth itself perform.
When that amplitude, freedom, and largeness of mind, which
is in a gracious frame of heart, decays ; and a servile, bondage-
frame grows in the room of it, so that the soul tloth what it
doth under this notion, that it dare not do otherwise. ' Where
the Spirit of the Lord is, there is liberty ;' 2 Cor. iii. 17.
Those that come to Christ, he makes free; .]ohn viii. 36.
There is freedom and spiritual largeness of heart unto obe-
dience and duty. A will unto duty enlarged, dilated, and
sweetened by love, delight, joy, complacency in the matter
of obedience, is the freedom we speak of. This frame, I
confess, is not always alike prevalent in gracious souls :
they may have things ready to die; sin within, temptations
without, desertion from God, all of them together, each of
them may disturb this harmony, and bring them for a time,
it may be a long time, under an indisposition unto such a
frame: but this is for the most part predominant. When
such a frame decays, or is not, all endeavours, pains, at-
tempts, severities in duties, do all relate to the law, to
bondage; and consequently lead to self-righteousness, fear,
subjection of conscience to duties, not God in Christ in the
duty, fluctuating of peace according to performances; the
soul in its strictest course had need fear a snare.
(2.) Increasing in form, and withering in power. Forms
are of three sorts : [1st.] Those of institution; [2dly.] Moral;
[3dly.] Arbitrary in conversation.
[1st.] There are forms and ways of worship, whereof
some are, and all pretend to be, of Christ's institution. Let
us at present take it for granted, that they are all what they
are apprehended to be, namely, from Christ. For a man to
grow high, earnest, zealous, in and about them, to be strict
and severe in contending for them, and yet find no spiritual
refreshment in them, or communion with God, nor to grow
in faith and love by them, is to dwell on the confines of
self-righteousness, if not hypocrisy. This was the very sin
of the Jews, about their institutions so much condemned in
the Scripture. None use instituted ways or forms of wor-
270 PROVIDENTIAL CHANGES, AN
ship profitably, but such as find communion with God in
them, or are seriously humbled because they do not.
[2dly.] The outward form of moral duties, that depend
not merely on institution, is the same. Such are praying,
preaching, hearing, abounding in them without a suitable
increase in grace, power, liberty, love, meekness, lowliness
of mind, argues, though under the highest light to the con-
trary, a real mixture of self.
[3dly.] There are also outward forms in conversation,
that are used to the same purpose. We have had some who
have changed their outward form in a few years, as often as
Laban changed Jacob's wages. What shape they will next
turn themselves into, I know not. This is not going from
strength to strength, and increasing in life and power, but
from one shape toanotlier ; and in their word and prophecy
is directly proportioned, and answerable in its outward ap-
pearance to the administration of the Old Testament, and
not at all to the spiritual dispensation of the New. So it
may be feared that in the principle of their obedience, they
lie under a legal bondage and self-righteousness, which hath
utterly spoiled that which perhaps in its first design set out
for mortification and holiness.
(3dly.) Where self-righteousness is getting ground, these
two, bondage and form, at length bring forth burdensome-
ness and wearisomeness. This God charges on such justi-
ciaries, Isa. xliii. 22. 'Thou hast been weary of me.' The
ways and worship of God grow very grievous and burden-
some to such a soul. He is a stranger to that of the apostle,
* His commandments are not grievous :' and that of our
Saviour himself, * My yoke is easy, and my burden light.'
The easiness of the yoke of Christ ariseth from the assist-
ance that is given to him that bears it by the Holy Ghost ;
as also the connaturalness that is wrought in the heart to
all the duties of it. Both these accompany a gospel frame.
But when a soul is deserted of these, the yoke grows heavy,
and galleth him, but yet he must go on; this is from self-
righteousness. Let this then be our first caution.
[2.] Take heed of monastic uselessuess. I am persuaded
monkery came into the world not only with a glorious pre-
tence, but also with a sincere intention. Men weary of the
ways, weary of the lusts, and sin of the world, designing
ARGUMENT FOR UNIVERSAL HOLINESS. 271
personal holiness left their stations, and withdrew them-
selves into retirement. David was almost gone with this
design; Psal.lv. 6. 'O that I had wings,' and Jer. ix. 2.
• O that I had a lodging in the wilderness.' Whose heart
hath not been exercised with reasonings of this kind? Oh
that we could be freed from the incumbrances and provoca-
tions of this world; what manner of persons might we be in
all holy conversation and godliness ? But consider,
1st. What success this design prosecuted hath had in
others. How quickly did it degenerate into wretched su-
perstition, and was thereon blasted and rejected of God?
2dly. God can suffer temptation to pursue us into a wil-
derness, that shall more obstruct us in the progress of holi-
ness, than all the difficulties we meet withal in this world.
It is not of what kind our temptations are, but what assist-
ance we are to expect under them, that we are to look after.
3dly. Not our communion, but God's work is to be con-
sidered. God hath work to do in this world, and to desert
it because of its difficulties and entanglements, is to cast
off his authority. Universal holiness is required of us, that
we may do the will of God in our generation ; Gen. vi. 9.
It is not enough that we be just, that we be righteous, and
walk with God in holiness; but we must also serve our ge-
nei-ation, as David did, before he fell asleep. God hath a
work to do, and not to help him, is to oppose him.
[3.] Take heed of laying a design for holiness in a sub-
serviency unto any carnal interest; of crying with Jehu,
* Come see my zeal for the Lord of hosts,' thereby to do our
own work, and compass our own ends. The great scandal
that hath befallen the days wherein we live, and which hath
hardened the spirits of many against all the ways of God, is,
that religion, godhness, zeal, holiness, have been made a
cloak for carnal and secular ends. What of this hath been
really given, and what hath been taken on false imaginations,
the last day will discover. In the mean time this is certain,
that there is a corruption in the heart of man, rising up to
such a visible prostitution of the whole profession of reli-
gion, which of all things must be carefully avoided.
And this is the grand exhortation that I shall insist on :
let it be our design to promote generation holiness in our-
selves and others, with the cautions insisted on.
272 PROVIDEXTIAL CHANGES, AX
(2.) That which in the next place is^ considerable, is the
proposing of the ingredients that lie in the motive to holi-
ness here expressed by the apostle : * Seeing that these
things shall be dissolved.' As,
[L] It will be a furtherance of holiness to take off our
hearts from an esteem and valuation of all things, that are
so obnoxious to dissolution. An estimation or valuation of
earthly things is on all accounts the greatest hinderance to
the promotion of holiness. Earthly-mindedness, pride of
spirit, elation above our brethren, self-estimation, carnal
confidence, contempt of the wisdom and grace of others,
aptness to wrath and anger ; some, or all of these, always
accompany such a frame.
The apostle also makes this an effectual means of the
improvement of holiness, that the minrl be taken off from
the delightful contemplation of visible things ; "2 Cor. iv. 18.
Things will work towards 'a weight of glory:' in which
words the apostle alludes to the Hebrew word, 1133 * glory/
which comes from a root, signifying to ' weigh,' or ' to be
heavy;' that being the only weighty thing, and all others
light and of no moment. This way, I say, things will work,
whilst our minds are taken off from thing-s that are seen.
The mind's valuation of them is as great an obstruction to
the growth of holiness, as any thing whatever that can beset
us in our pilgrimage. Now what can give a greater allay
to the warmth of our thoughts and minds, than their con-
tinual obnoxiousness to dissolution and change? This the
apostle makes his argument everywhere. They are tem-
poral things, saith he, things that abide not, things obnoxi-
ous to change and ruin: 'The world passeth away, and the
figure of it. Wilt thou set thine heart upon that which is
not?' And there lies the force of the inference under consi-
deration : ' Seeing that these things shall be dissolved,' and
it may be in a way of judgment, in a dreadful, fearful man-
ner ; how is it incumbent on us to fix our hearts on more
durable things, to choose the better part, the better portion?
What advantage can it be to enlarge our hearts to the love
of the things that are upon the wing? To cleave to parting
things with our aHections ? To grow in our desires after
that which withdraws itself from us continually? Let us then
consider, how many duties have been omitted, how many
ARGUMENT FOR UNIVERSAL HOLINESS. 273
temptations have been offered, and objected to us; how
many spiritual frames of heart prevented or expelled ; how
much looseness and vanity of mind introduced; how much
self-confidence promoted, by an over-valuation of these
things : and we shall then see what influence a watching
against it may have to the furtherance of a design of holiness.
[2.] It will be so, to take off our care about them. This
also is a worm that lies at the root of obedience, and is of
itself able to wither it, if not removed. Our Lord Jesus
Christ, giving us instruction how we should be prepared for
the coming of such a day, as that whereof we are speaking,
charges us, among other things, to take heed that we * be
not overcharged with the cares of this life ;' Luke xxi. 34.
Indeed there is nothing so opposite to that peculiar holiness
and godliness that is required of us in and under great pro-
vidential dissolutions, as this of care about perishing things.
The special holiness that we press after, is a due mixture of
faith, love, self-denial, fruitfulness, all working in a peculiar
and eminent manner. Now to every one of these is this care
a canker and a gangrene, fitted to eat out and devour the
life and spirit of them. The very nature of faith consists in
a universal casting of our care on God ; 1 Pet. v. 7. ' Cast
all your care on him.' All our care about temporal, spiri-
tual, eternal things, let us cast all this on God, our whole
burden; this is believing, this is faith: and what is more
opposite unto it, than this care and solicitousness of the soul
about the obtaining or retaining of these things ? Resigna-
tion, acquiescency, rest, all which are acts or effects of
faith, are devoured by it. Trust in God, afl[iance, delight in
his will, ruins them all. How can a soul glorify God in be-
lieving in a difficult season, that is overlaid with this dis-
temper? Nothing is more diametrically opposite thereunto.
Love enlarges the heart to Christ, and every thing of
Christ; valuation, delight, satisfaction accompany it: it
makes the heart free, noble, ready for service, compassion*
ate, zealous; nothing is more called for in such a day: and
the decay of faith in the trials and temptations of such a sea-
son, is called, the * waxing cold of love ;' as the fruit decays,
when the root is consumed. To think of glorifying God in
the days wherein we live, without hearts warmed, enlarged,
made tender, compassionate by gospel love, is to think to
VOL. XVI. T
274 PROVIDENTIAL CHANGES, AN
fly without wings, or to walk without feet. What day al-
most, what business, wherein our love is not put to the trial
in all the properties of it; whether it can bear and forbear;
whether it can pity and relieve ; whether it can hope all
things, and believe all things ; whether it can exercise itself
towards friends and towards enemies; whether it can give
allowance for men's weakness and temptations; whether it
can value Christ above all, and rejoice in him in the loss of
all ; and many the like things is it continually tried withal.
Now nothing so contracts and withers the heart, as to all
these things, as the cares of this world do. Whatever is
selfish, fearful, unbelieving, is inwrapped in them. They
sometimes pine, wither, and render useless the whole man,
always drink up the spirit, and deprive it of any communion
with God in any thing it hath to do.
The same may be said concerning self-denial and fruit-
fulness; which in an eminent manner Christ now calls upon
us for. Love, care, and fear about the things that shall be
dissolved, unframes the soul for them.
On these considerations, and the like which mi^ht be
added, may this direction be improved, and no small ob-
stacle unto a course of universal holiness and godliness, be
taken away. Is the power, are the riches, the pleasures of
the world valuable ? Alas ! they are all passing away. It is
but 'yet a little while, and their place shall know them no
more.' Yet could we take off our hearts from an undue va-
luation of these things, and care about them, half our work
was done.
(3.) That which remains for the closing of our discourse
on this subject, is to give some few motives unto the duty
proposed: and I shall only mention three generals: [1.] Re-
lating unto ourselves ; [2.] Unto others ; [3.] Unto Christ
himself.
[1.] As to ourselves ; this alone will maintain peace and
quiet in our souls in and under those dissolutions of things
that we are to be exercised with. We know what desola-
tions, what ruin of families, what destruction of all outward
enjoyments in many, they have already in these nations been
attended with : and we know not how soon, nor by what
ways or means, the bitterest part of the cup, as to outward
pressures and calamities, may become our portion. We
ARGUMENT FOR UNIVERSAL HOLINESS. 275
have seen somewhat of the beginning of the work of Christ;
where he will cease, what he hath yet farther to do, we know
not. Our concernnient then certainly was never greater
than it is at this day, to keep up peace and rest within. If
there should be a confederacy of outward and inward trou-
ble, who can stand before it? A wounded body, a wounded,
it may be, ruined estate, and a wounded^pirit altogether,
who can bear? This is that alone which Ui^. world cannot
take from us; which is not obnoxious to sword, fire, plots,
conspiracies, nothing without us : even the peace that is
left us, left to our own keeping, through the Holy Ghost by
Jesus Christ. It is not committed to parliaments, to armies,
to rulers to keep for us ; it is committed to our own souls to
keep, through the Holy Ghost, and no man can take it from
us. Again, as it is valuable on this account, that it cannot
be taken from us ; so on this also, that it will countervail
and support us under the loss of all that can. Peace in God,
rest in sole retirement, quietness, and security of mind on
spiritual gospel accounts, sense of God's love in Christ, will
support and keep life and vigour in the soul in the loss of
outward peace, with whatever is desirable and valuable unto
us on any account that relates to this world.
Now there is no maintaining of this peace and rest in
such a season, without the performance of this duty. So
dealt Habbakuk, chap. iii. 16. ' I trembled in myself that I
might rest in the day of trouble.' That which God required
of him in that season, that he brought up his soul unto, that
he might have rest; and his endeavour had the glorious
issue mentioned, ver. 17, 18. Though spiritual peace may
radically and virtually live under many sins and provoca-
tions ; yet it will not flourish under them, or bring forth any
refreshing fruit. To have the fruit and effect of peace
under a continuance in any known sin, is impossible. Now
the omission of any known duty, is a known sin ; and that
a peculiar pressing after eminency in universal holiness and
godliness in such a season is a known duty, I have before
evinced : no maintaining of inward peace, rest in God with-
out it: and we shall be sure to be tried, whether it be in us
of a truth, or not. I discourse not what the carnal security
of seared, blinded, hardened sinners will do ; but I am sure,
the weak, tottering, uncertain peace of many believers, will
T 2
276 PROVIDENTIAL CHANGES, AN
not support them in such trials, as it is not only possible
that we may, but probable that we shall meet withal. Would
you now desire that your Master should find you impre-
pared ; that he should make his entrance whilst all things
were in disorder ? If the heavens should thunder over you,
and the earth tremble under you, and the sword stand
ready to devour; oh ! what sad thoughts must you have, if
at the same time you should be forced to say, oh my soul,
is not God mine enemy also ? May not wrath, and hell, and
judgment be at the end of this dispensation? What is the
reason, that a very rumour, a noise oftentimes is ready to
fill many of our souls with such disturbances? Is it not be-
cause this peace doth not flourish in the inward man? And
what shall we do in the day of trial itself? Let us then en-
deavour as Peter exhorts, 2 Epist. iii. 14. ' to be found of
Christ in peace.' And what may we do that we may be
found of him in peace ? Why, saith he, * be without spot and
blameless.' Let him come when he will, in what way he
pleases, we shall be found in a way of peace, if we be found
spotless and blameless in a way of holiness : ' And blessed
is that servant, whom his Master, when he cometh shall find
so doing.' This will give light in a dungeon, as it did to
Paul and Silas ; ease in the fire, in the furnace, as to Sha-
drach, Meshach, and Abednego ; contentment in the loss of
all, as it did to Job ; satisfaction on the foresight of future
trouble, as it did to David, ' Although my house be not so
with God, yet he hath made with me an everlasting cove-
nant.' Whatever sword be in the hand of Christ ; whatever
fire or tempest be before him, and round about him; what
vengeance soever he is to take on any, or all of the sons of
men, this peace kept up by the holiness he requires in such
a season, will make a way to his bosom-love, and there re-
pose the soul in rest and quietness.
[2.] As to others, what Paul saith to Timothy, in another
case about preaching of the gospel, may in some sense be
spoken in this : 'Take heed,' saith he, 'to the doctrine;
for thereby thou shalt save thyself, and them that hear thee.'
Who knows but that hereby we may save ourselves, and the
nation wherein we live. The Lord Christ hath certainly a
controversy with these nations, he hath begun to deal with
them in his indignation ; and we know that there are provo-
ARGUMENT FOR UNIVERSAL HOLINESS. 277
cations enough amongst us, to stir him up unto our ruin.
Who knows, I say, but that by meeting him in a way of ge-
neration-holiness, we may divert deserved ruin, at least hin-
der that it be not brought upon us for the provocations of
his sons and daughters ?
Now there are several ways, whereby this may have an
influence into the safety and deliverance of the nations them-
selves.
1st. By setting all things right between Christ and the
saints, that he may have no need farther to shake the earth,
and dissolve the heavens of the nations, to awaken his own
from their security, to loosen them from perishing things, or
to accomplish any other glorious end towards them. Christ
sometimes sifts nations, that his wheat may be separated
from the chaff; he sets nations on fire, that they may be a
furnace for the trial of his own ; and when their dross is
cleansed, he will quench his fire. When there was but one
saint in a ship, yet it was for his sake that a storm came on
all the rest. It is not always for the sins of the wicked, that
they may be destroyed, that he comes in a way of judgment;
but for the sins of his people, that they may be cleansed.
So 'judgment,' as Peter speaks, * begins at the house of God.'
It is not unlikely, that our troubles were brought on these
nations, for the sins of the nations in their persecution of
Christ, his truths, and saints against great light. Nor is it
less unlikely, that troubles are continued on these nations,
for the sins of the saints themselves, such as those before in-
sisted on. Now what is it that in such trials Christ calls
for, and which he will not cease calling for, until he prevails?
Is it not the work which we are in the pursuit of, weanedness
from the world, self-denial, zeal for truth, humbleness, fruit-
fulness, faithfulness, universal holiness? If here then lies
the root of Christ's controversy with these nations, as most
probably it doth ; if this be the cause of our troubles, as to
me questionless it is, an engagement into the pursuit of this
work, is the only remedy and cure of the evils that we either
feel or fear in these nations. Other remedies have been
tried, and all in vain. O that we had hearts through the
Holy Ghost to make trial of this, which the great physician
Jesus Christ hath prescribed unto us ! Heaven and earth
call for it at our hands: the nations groan under our sin ; if
278 PROVIDENTIAL CHANGES, AN
we regard not ourselves, yet let us make it our business to
deliver England out of the hand of the Lord ; Josh. xxii. 31.
2clly. In that it may be an effectual means for the re-
formation of the nation. Reformation is the great thing
that we have been talking of many years ; and this hath been
our condition in our attempts after it; the more that light
for it hath broken forth amongst us, the more unreformed hath
the body of the people been,yea, the more opposite for the most
part vmto reformation; and may not this, among other things,
be one occasion, yea, the principal cause of it ; the light of
truth hath been accompanied with so many scandals in some,
with so little power and evidence in the most, that prejudices
have been strengthened in the minds of men against all that
hath been pretended or professed. I am persuaded, that a de-
sign for generation-holiness, carried on according to the light
that we have received, would have a greater influence on the
the minds of the men of the world to look after reformation,
than any of our entreaties or exhortations have yet obtained.
We are contemptible to the nation in our pressing after re-
formation, whilst we are divided amongst ourselves, con-
formable to the world ; whilst we proclaim our unmortificd
lusts, pride, covetousness, ambition, revenge, self-seeking.
Would all the people of God stir up themselves to shew forth
the power of that faith and life they have received, and so
take away advantage from obdurate opposers of the gospel,
and give an eminent example to others, who now abhor them
on the account of many prejudices that they have taken ; the
nation would be more awakened unto their duty than now
they are. Were we agreed and imited on this principle,
that we would jointly and severally make this our design ;
what work might be wrought in families, counsels, counties,
cities ? Now reformation is acknowledged to be the means,
the only means of the preservation of a nation, and this the
only means of that.
3dly. This is the most effectual way of standing in the
gap, to turn away the indignation of the Lord against the
nation. Whatever is required thereunto, is contained in this
design of holiness ; there is reformation, there is wrestling by
prayer, sundry promises improving our interest in Christ, all
included in this duty. Now this is the most common way of
saving nations. When wrath is ready to break forth, some
ARGUMENT FOR UNIVERSAL HOLINESS. 279
Moses or Samuel, stands up, and pleads for a deliverance,
and prevails. Says God, Destroy not the cluster ; there is a
blessing in it. When the greatest and most dreadful judg-
ment, that God ever executed on sinners in this world, was
coming forth, had there been ten persons following after ho-
liness, its accomplishment had been prevented. Here then
we have a project to save three nations by ; and without this,
in vain shall they use any other remedies, they shall not be
healed.
[3.] Consider this thing, how it relates unto Christ and
his glory. All the revenue of glory or honour that we bring
unto Christ in this world, is by our obedience or holiness.
He did not die for us, that we might be great, or wise, or
learned, or powerful in the world ; but that he might purify
us to be a peculiar people unto himself, zealous of good works.
This was his design and aim, that he might have a holy people,
a faithful people in the world. He tells us, that herein his
Father is glorified, that we bear much fruit ; not that we be
successful, that we rule and prevail, that we are in credit and
reputation, but that we bring forth much fruit; and in the
glory of the Father, is the Son glorified also. It is this
alone that adorns the doctrine of his gospel, and lifts up his
name in the' world; but especially is Christ glorified, by the
holiness of his saints in such a season; because
1st. Thereby we bear witness to the world, that indeed
we believe him to be come forth amongst us, and that the
works that are on the wheel relate to his kingdom and in-
terest. Let us talk of it whilst we please, unless we live and
walk as those who have communion with Christ in the works
he doth, the world will yet think that whatever we profess,
yet indeed we believe as they do, that it is a common thing
that hath befallen us. But when indeed they shall see, that
there is a real reverence of his person upon our spirits, and
that we bestir ourselves in his ways, like servants in the
presence of their master ; this carries a conviction along with
it. To hear men talk of the coming of Christ, and the day
of Christ, and the great and terrible things that Christ hath
done in these days ; and yet in the mean time to walk as the
men of the world, in a spirit of pride, selfishness, and wrath,
in sensuality or pleasure, in neglect of prayer and humilia-
tion : yea, of all gospel duties, swearers and drunkards do
280 PROVIDENTIAL CHANGES, &C.
not so dishonour Christ as such men do. But let men but
see professors making it their business to be holy, humble,
self-denying, useful in the world, condescending in love, re-
signing all to God, they cannot but say. Well, this is a great
day to the saints ; they verily believe that Christ is among
them. This is a professing that brings conviction; words
are but as speaking with tongues, that work not out the glory
of Christ.
2dly. Thereby we bear witness unto what sort of kingdom
it is, that Christ hath in the world, and what a kind of king
he is. I cannot but fear that our talkins; of the kingdom of
Christ, and managing our notions of it, at least in the world's
apprehensions, to carnal advantages, hath been a notable
hinderance of the coming of it forth in beauty and glory
amongst us. Every party talks of the kingdom of Christ,
some more, some less, all pretend unto it; but it is evident,
that many would set him on his throne with the petition of
Zebedee's children in their mouths, that they may sit on his
right hand, and his left. Hence the world doth really per-
suade itself, and is hardened every day in that persuasion,
that whatever is pretended of Christ, it is self-interest that
carries all before it ; and that men do entertain that notion
for the promotion of self-ends. But now this design of
abounding in real holiness sets up the pure, unmixed interest
of Christ, and casts a conviction upon the world to that pur-
pose. When the world may read in our lives, that the king-
dom we look for, though it be in this world, yet it is not in-
deed of this world, but is righteousness, and peace, and joy
in the Holy Ghost; this brings that honour to Christ, wherein
he is delighted ; and the ignorance of foolish men is put to
silence.
3dly. This brings honour unto Christ, and glorifies him
in all the vengeance that he executes on his enemies, and all
the care that he takes of his own. The world itself is hereby
made to see, that there is a real difference indeed in them,
between whom Christ puts a difference, and is convinced of
the righteousness of his judgments. Every one may answer
them, when they inquire the reason of the dispensations
amongst us. Yea, they may answer themselves, the Lord hath
done great things for these, even these that serve him.
SERMON XXIX*
HUMAN POWER DEFEATED.
The stout-hearted are spoiled, they have slept their sleep ; aiid none of the
men of might have found their hands. — Psal. Ixxvi. 5.
The common circumstances of this psalm, concerning the
penman, title, and the like, I shall not at all inquire after.
The time of its being given to the church is alone to us con-
siderable ; and yet all the knowledge thereof also is but con-
jectural. What particular time it was wherein it was given,
we know not; but that it was given for the use of all times,
that we know. Probable it is, from ver. 3. that it was esta-
blished as a monument of praise in the'days of Hezekiah, when
by the immediate hand of God, Jerusalem was delivered from
the army of Sennacherib. For a return of which mercy,
though good Hezekiah came short of the obligation laid on
him, rendering not again according to the benefit done unto
him ; yet the Lord himself takes care for his own glory, set-
ting forth this psalm as a monument of the praise due to
his name unto all generations.
The deliverance of Jerusalem then from so great ruin, as
that impending over it from the threatening army of Sen-
nacherib under their walls, being the occasion of penning
this psalm, it cannot but yield us a meet foundation of
making mention of the name of the Lord in a suitable work
this day.
In general, the whole is eucharistical, and hath two parts:
First, Narratory, concerning the work of God for his people.
Secondly, Laudatory, or the praise of his people for those
works.
The first part, hath three particulars :
L An exordium, by way of exultation and rejoicing,
ver. 1, 2.
* Upon the defeat of the Levellers at Burford, May 18, 1642. This sermon was
preached before the Parliament, June 7, following, as appears by Whitlock's Me-
moirs, fol. 321 col. 2.
282 HUMAN POWER DEFEATED.
2. A special narration of the work of God, for which the
praise of the whole is intended, ver. 3. 5, 6.
3. An apostrophe to the Lord concerning the one, and
the other, ver. 4.
The latter containeth,
1. A doctrinal observation for the use of the church from
the whole, ver. 7.
2. The reasons and confirmation of the doctrine so laid
down, taken from the power and righteousness of God in the
actions recounted, ver. 8, 9.
3. A threefold use of the doctrine so confirmed. Of in-
struction, ver. 10. Of exhortation, ver. 11. Of establish-
ment and consolation, ver. 12.
The particulars preceding my text I shall a little touch
upon, that the mind of the Holy Ghost therein may be the
more clear unto you, and the doctrine from thence appear
with the greater evidence.
1. In the exordium, ver. 1, 2. you have two things : (1.)
The names of the place wherein the work mentioned was
wrought, and the praise returned held forth ; and these are
Judah, Israel, Salem, Zion. (2.) The relation of God unto
this place, whicli lies at the bottom of the work he did for
them, and the praise they returned unto him. He was known,
his name was great amongst them ; there was his tabernacle
and his dwelling-place, which maybe referred to two heads;
the knowledge of his will, ver. 1. and the establishment of
his worship, ver. 2.
(1.) For the description of the place, by its several names
and titles, 1 shall not insist upon it ; they are all but various
expressions of the same thing. It is the church of God that
is adorned with all these titles, and names of singular en-
dearment. Judah, that single tribe of which the Messiah
was to come ; Israel, a prevailing people, the posterity of
him that prevailed with God ; Salem, the place he chose
above all the places of the earth to settle his name therein ;
and Zion, the choice ornament of that Salem, a model wherein
the beauty and excellency of all the other are contracted ;
whose gates were then so dear unto the Lord. Or perhaps,
you have the distribution of the whole into its several parts;
Judah, the governing tribe ; Israel, the body of the people ;
Salem, the chief place of their residence and glory ; and
HUMAN POWER DEFEATED. 283
Zion, the presence of God in his worship amongst them all.
Now the mention of these titles of the church, so dear to the
Lord, doth front the following narration, to afford us this
observation.
Observation. The care of Salem, of Zion, lies at the bottom
of all God's powerful actings and workings among the sons
of men. Every mighty work of God throughout the world,
may be prefaced with these two verses. The whole course
of affairs in the world, is steered by providence in reference
to the good of Salem ; Zion hath been the rise and downfall
of all the powers of the world ; it is her deliverance or trial
that is intended in their raising, and her recompense and
vengeance in their ruin. God works not among the nations
for their own sakes. When they are sifted with a sieve,
they are but the chaff, Israel is the corn, for whose sake it is
done, whereof not the least grain shall fall to the ground ;
Amos ix. 9. * She is precious in God's sight and honour-
able; beloved her; therefore he giveth men for her and
people for her life ;' Isa. xliii. 4. The men of the world are
very apt to pride themselves in their thoughts, as though
great were their share and interest in the glorious things
that God is accomplishing ; like a fly that sat on the chariot
wheel, and cried. What a dust have I raised round about?
The truth is, their names are written in the dust, and they
are of no account in the eyes of the Lord in all he is accom-
plishing, but only to exalt his name in their miscarriage and
destruction. Was it not in the thoughts of some lately
amongst us, that their right hand had accomplished the
work of the Lord, and that the end of it must be the satis-
faction of their lusts ? And hath not the Lord declared, that
they have neither part nor lot in this niatter? It was Salem,
not self; Zion, not Babylon, or confusion, that lay at the
bottom of the whole.
(2.) There is a relation of God unto this place. His
will was known there, ver. 1. and his worship was esta-
blished, ver. 2. And these also have their particular mention.
Observation. In the deliverance of his people, God hath
a special regard to the honour of his ordinances. Why so
great things for Salem? Why there his word is preached,
whereby his will is known, and his name made great ; there
284 HUMAN POWER DEFEATED.
his tabernacle is fixed, and his dweUing-place established ;
there he gives his presence in his worship and ordinances,
wherein he is delighted. ' Because of thy temple at Jeru-
salem, shall kings bring presents to thee;' Psal. Ixviii. 29.
Here is the temple, Christ; and then the worship of Christ;
for their sake it shall be done. When vengeance is recom-
pensed upon an opposing people, it is the vengeance of the
temple ; Jer. 1. 28. And it is a voice from thence that ren-
dereth recompense to his enemies ; Isa. Ixvi. 6. The great
work whi.ch the Lord at this day is accomplishing in the
world, looks fully on this one thing. Wherefore is it that
God shaketh the powers of this world, and causeth the towers
to totter which they uphold? Is it not that the way of
his worship may be vindicated from all their abominations,
and vengeance taken upon them for their opposition there-
unto ? And there is no greater sign of God's care for a peo-
ple, than when he shews a regard to his ordinances among
that people. The defence he gives, is of the glory of the
assemblies of mount Zion ; Isa. iv. 5. When the ark de-
parts, you may call the children Ichabod. The taking away
of his candlestick, the removal of his glory from the temple,
is an assured prologue to the utter ruin of a people.
And hath not the Lord had a special eye this way in the
late deliverance ? It is his promise, that he will purge the
rebels from amongst his people. And he hath done it. Were
there not children of Edom amongst them, who cried, Down
with them, down with them even to the ground? Hath not
God magnified his despised word above all his name ? Was
it not as an offscouring to many particular persons among
them in the late murmuring for pre-eminence, against those
whom the Lord hath chosen ? Who I suppose have no other
ioy in their employment, than Moses had in his ; who once
desired the Lord to slay him, that he might be freed from
his burden ; only the will of the Lord, and the good of a
poor thankless people swayed their hearts unto it. And were
there here any more discriminating rods cast in before the
Lord, to have that bud and spring which he owned, as
Numb, xvii, than this one ; Scripture, or no Scripture ; so-
lemn worship, or none at all? I speak only as to some par-
ticulars, and that I can upon my own experience. The Lord
HUMAN POWER DEFEATED. 285
give their hearts a free discovery of his thoughts in this bu-
siness. Doubtless he hath had respect to his tabernacle
and dwelling-place. For my part, they are to me as the
Theban-shield ; and notwithstanding all my pressures, I
would labour to say as Mephibosheth, ' Let all go, since I
see the king in peace.'
I might farther observe from both these things together,
that among the people of God alone is the residence of his
glorious presence. This song is held out from Zion : ' In
his temple doth every one speak of his glory;' Psal. xxix.9.
* Bless ye God in the congregation, the Lord from the foun-
tain of Israel ;' Psal. Ixviii. 26. ' Praise waiteth for thee, O
God, in Zion;' Psal. Ixv. 1. * As a lame leg, and as a thorn
in the hand,' ungraceful, painful ; ' so is a parable in the
mouth of fools;' Prov. xxvi. 7. 9. It is the saints who are
bid to be joyful in the Lord, and * the high praise of God
must be in their mouths ;' Psal. cxlix. 5, 6. They are high
things, that beseem only those whom God doth magnify. If
the Lord give us matter of praise, pray know from whom it
will be acceptable, whose praises they are he delighteth to
inhabit. If you have some defiled lust, the sunshine of
mercies will exhale nothing but the offensive steam of carnal
affections. The sacrifices of wicked hearts are an abomi-
nation to the Lord. If your fleshly affections work this day
without the beatings of a pure heart, and the language of a
pure lip, the Lord will reject your oblations. Would you
have your praise as sweet to the Lord, as a mercy is to you;
be assured that in Christ you are the Israel of God, and your
prayers shall prevail, your praise shall be accepted.
2. The second particular, as I observed, is a special nar-
ration of the works of God, for which the whole is intended,
ver. 3 — 6. And therein you have these two things: (1.) The
place where these acts were wrought, and are remembered,
'there,' ver. 3. (2.) The acts themselves related, which refer,
[1.] To God the worker, ver. 3. ' He brake ;' [2.] To the
persons on whom they were wrought, ver. 5, 6.
(1.) The place where these things were acted, and the
monuments of them erected, that is, ' there;' there in Salem
and Zion, Judah and Israel : there, not so much in those
places, as with reference unto them.
Observation. All the mighty actings of God regard his
286 HUMAN POWEK DEFEATED.
church, and there are the monuments and trophies of his
victories against his enemies erected. To the first part of
this, I spake before. A word for the latter. God decketh
and maketh Zion glorious with the spoils of his adversaries.
There the glory of Pharaoh and all his host, drowned in the
Red sea, is dedicated ; Exod. xv. There are the shields of
all the mighty men in the host of Sennacherib, slain by an
angel, hung up ; Isa. xxxvii. 35, 36. There is the honour,
the robes, the crown, and the reason of Nebuchadnezzar laid
up for the glory of Zion, Dan. iv. 33, 34. himself being
changed into a beast. There is all the pomp and glory of
Herod deposited. Acts xii. 23, when; as a reward of his
pride and persecution, he was devoured of worms. There is
the glory of all persecutors, with the blood of Julian in a
special manner, who threw it into the air, and cried, * Vicisti
Galilsee.' There Haman is visibly exalted upon the gallows
by himself erected for the ruin of a prince of the people ;
Esth. vii. 10. There the peace and the joy of the church, their
choice frame under the bloody massacres of the inhabitants
of Zion, is set to show, for the glory of it. There are all the
rochets of popish prelates, the crowns, and glory, and
thrones of the kings of the earth, all set apart, as monuments
and trophies of God's victories in Zion. There is a place
reserved for the man of sin, and all the kings of the earth
who have committed fornication with the mother of harlots,
whose destruction sleepeth not. God will at length cer-
tainly glorify Salem with the arrow of the bow, the shield,
the sword, and all spoils of its oppressors.
(2.) There is what he did describe, both immediately in
the actions themselves, ver. 3. and with reference to the per-
sons towards whom he so acted, ver. 5. Now because the
former is fully contained in the latter, 1 shall not handle it
apart, but descend immediately to the consideration of the
words of my text, being a declaration of what the Lord hath
done for his people in the day of their distress, with parti-
cular reference to the cause of that distress.
And here we shall look a little,
1. To the reading of the words : and
2. To their explication.
1. To the reading. The 'stout-hearted ;' or, the 'strong in
heart,' the'mighty in heart:' so in the original. Men of stout,
HUMAN POWER DEFEATED. 287
stubborn, unpersuadable hearts and courage, whose epithet
is, ' That they are far from righteousness;' Isa. xlvi. 12. The
Septuagint have rendered it, aavviroi ry Kapdiq, ' the foolish
in heart.' Stubborn-hearted men are foolish-hearted men :
not to yield unto, is worse than not to understand, what is
good. They ' are spoiled, I'^'pinti^N have yielded themselves to
the spoil :' so properly, and so rendered by most interpreters;
which sense I shall follow. * They have slept their sleep,'
"ID3 ' dormitarunt,' ' they have slumbered their sleep.' What
it is * to slumber a sleep' we shall see afterward. The re-
sidue of the words are literally rendered, save only in the
placing of the negation ; for whereas we set it on the per-
sons, ' none of the men ;' in the original it is upon the act,
* have not found,' affirming concerning the persons, * all the
men of might have not,' that is, ' none of the men of might
have ;' a very frequent Hebraism, imitated by John ; 1 Epist.
iii. 15. irag av^pojiroKTovog ovk £X£t Swi^v, * Every man-slayer
hath not life,' i. e. 'none hath.' And so you have the words:
' The stout of heart have yielded themselves to the spoils,
they have slumbered their sleep ; and none of the men of
might have found their hands.'
2. The words thus read contain three general heads.
(1.) A twofold description of the enemies of Salem.
[1.] In respect of their internal affections : they were
' stout of heart,' men of high spirit, and haughty courage,
* cedere nescientes,' not knowing how to yield to any thing
but the dictates of their own proud spirits.
[2.] In respect of their power for outward acting, * Men
of might,' strong of hand, as well as stout of heart. Courage
without strength will but betray its possessor, and strength
without courage is but ' inutile pondus,' a burdensome no-
thing ; but when both meet, a stout heart and strong hands,
who shall stand before them ? Thus you have the enemies
set out like Goliah with his spear and helmet, defying the
host of the living God.
(2.) You have a twofold issue of God's providence, in
dealing with them suitably to this their double qualification.
[1.] He opposeth himself to the stoutness of their hearts,
and they * yield themselves to the spoil.' Where observe,
first, the act itself: they ' yield themselves.' Nothing in
the world so contrary to a stout heart, as to yield itself. To
288 HUMAN POWER DEFEATED.
yield, is a thing of the greatest distance and contrariety to
the principle of a stout heart, in the world. It is far more
reconcileable to death, than yielding. But this God will ef-
fect. Secondly, The extent of this yielding: it was ' to the
spoil.' This exceedingly heightens the mighty working of the
Lord against them. Should they be brought to yield to reason,
persuasion, and union, it were well ; but that they should be
so prevailed on as fo yield to the spoil, that is, to the mercy of
those against whom they rose and opposed themselves, this
is * digitus Dei.'
[2.] He opposeth himself to their actual might : they
' found not their hands.' Hands are the instruments of act-
ing the heart's resolution. The strength and power of a
man is in his hands ; if they be gone, all his hope is gone.
If a man's sword be taken from him, he will do what he can
with his hands ; but if his hands be gone, he may go to sleep
for any disturbance he will work. For men not to find their
hands, is not to have that power for the execution of their
designs which formerly they had. In former days they had
hands, power for doing great things ; but now, when they
should use them against Salem, they could not find them.
And why so ? God had taken them away ; God took away
their power, their strength departed from them. Samson
found not his strength, when his locks were cut; though he
thought to do as at other times, yet he was deceived and
taken. When God takes away men's power, they go forth,
and think to do as in former days ; but when they come to
exercise it, all is gone ; their hands are laid out of the way,
in allusion to one that seeketh.
(.3.) There is the total issue of this whole dispensation,
placed in the midst of both, as arising from both : ' they
have slumbered their sleep.' When their hearts yielded, and
their hands were lost, courage and power both taken away,
what else should they do? Some take this for an expression
of death, as it is sometimes used ; Psal. xiii. 3. ' Lighten
mine eyes, lest I sleep the sleep of death.' I rather conceive
it to hold out that condition, which God threateneth to
bring upon the enemies of his people, when he sends them
* a spirit of slumber;' Rom. xi. 8. Now in such a condition
two things are eminent :
[ 1 .] Us weakness. A condition of slumber and sleep is a
HUMAX POWF.R DEFEATED. 289
weak condition. A sleeping man is able to do nothing. Jael
can destroy a drowsy Sisera.
[2. J Its vanity. Men in tlieir sleep are apt to have foolish,
vain fancies. This then is that which the Lord holds out
concerning the enemies of his church, his people, his ways,
when their hearts are gone, and their hands gone. They shall
be brought to a condition of weakness in respect of others,
they shall not be able to beat them: and of vanity in them-
selves, they shall feed themselves with vain thoughts, like
the dream of a hungry man, Isa. xxix. 8. ' He dreameth,
and behold he eateth ; he waketh, and behold he is empty.'
They please themselves for a little season with strong appre-
hensions of the accomplishment of their heart's lusts, and
cobweb fancies; but the issue is shame and disappoint-
ment.
The words being opened, will yield us these three obser-
vations :
I. Men of stout hearts- and strong hands, of courage and
power, are often engaged against the Lord.
n. God suits the workings of providence for deliverance
to the qualifications and actings of his opposers ; their stout
heart shall yield, their strong hands be lost.
IIL Though men have courage, might, and success; yet
when they engage themselves against the Lord, weakness
and vanity shall be the issue thereof.
In the brief handling whereof I hope you shall find the
word of God, and the works of God, exceedingly suited.
I. Men of courage, power, and success, of eminent qua-
lifications, are oftentimes engaged against the Lord, and the
ways of the Lord.
I shall multiply neither testimonies nor instances of this
truth ; for that were but to set up a candle in the sun : the
experience of all ages has made it good. One or two places
may suffice : Psal. Ixviii. 30. ' Rebuke the company of spear
men, the multitude of the bulls, with the calves of the peo-
ple.' There are not only ' calves of the people,' easily de-
luded, sottish men, but also multitudes of ' bulls,' heady,
high-minded, bearing down all before them, throwing up all
bounds and fences, laying all common to their lusts, not
easily to be resisted ; these also are amongst the adversaries
of the ways of the Lord. The first open opposers of the
VOL. XVI. u
290 IIIMAX POWIlR defeatp.d,
ways of God, were ' giants,' 'mighty men,' and 'men of re-
nown ;' Gen. vi. 4. At once ' two hundred and fifty princes
of the assembly, famous in the congregation, and men of
renown,' joined themselves in rebellion against the Lord;
Numb. xvi. 2. And that,
1. Because these very qualifications of a stout heart,
strong hands, and former success are apt of themselves, if
destitute of directing light and humbling grace, to puff up
the spirits of men, and to engage them in ways of their
own, contrary to the mind of the Lord. When men take ad-
vice of their stout hearts, strong hands, and former success,
they are very evil counsellors. When Jeremiah advised the
Jews from the Lord for their good, the proud men answered,
they would not obey; Jer. xliii. 2. When Pharaoh is made
stout for his ruin, he cries, * Who is the Lord, that I should
hear him V Exod. v. 2. And for success, God makes the
Assyrian the rod of his anger, sends him against the people
of his wrath, with charge ' to take the spoil, and to take the
prey, and to tread them down like the mire of the streets ;'
Isa. X. 6. He goeth accordingly and prospereth ; but when
he hath so done, see what a conclusion he makes. He goes
against Jerusalem, and cries, ' Let not your God deceive you.
Have the gods of the nations delivered them ;' and do you
think so to be? Isa. xxxvii. 10. 12. From the success he
had from God, he concluded the success he should have
against him. Like those of late amongst ourselves, who
having been partners with others in former successes, whilst
they went upon the command of God, doubtless received in
their stout hearts establishment, and strengthening to other
undertakings, as if the God of the parliament could not help.
Amaziah, king of Judah, wages war with Edom, and they
are destroyed before him; 2 Kings xiv. 7. The war was of
the Lord. Upon this he is lifted up, and causelessly pro-
voketh Jehoash, king of Israel, ver. 8. against the mind and
will of God. Jehoash sends him word, that if the thistle
pride itself against the cedar, the wild beast will tread it
down, ver. 9. But he had former success, and on he will go
to his ruin. The stout-hearted nien (for a delivery from
whose fury and folly, we desire this day to lift up the name
of the Lord) having received help and assistance against
Efloin, will needs lift up the thistle against the cedar, act
HUMAN POWER DEFEATED. 291
out of tlieir own sphere, turn subjection into dominion, to
their shame and sorrow. But it were better, their hearts
should be filled with sorrow than the nation, and especially
the people of God in the nation, with blood and confusion,
ending in bondage and tyranny. And this is the first account
ofit, why men of such qualifications, are engaged against
the Lord. The qualifications themselves do set up for it,
if destitute of divine light and humbling grace. Such men
will run upon God, and the thick bosses of his buckler.
2. God will have it so, that the greater may be his glory
in the powerful protection and defence of his own, with the
destruction, disappointment, and ruin, of their enemies. If
his enemies were all sottish, weak, foolish, childish, initil he
makes them so, where would be the praise of his great name?
When would there be ' Nodus Deo vindice dignus,' work
worthy of the appearance of the Most High ? But when
there is a great mountain before Zerubbabel, Zech. iv. 7. a
high, haughty, oppressing empire, to level that to a plain is
glorious. When God will get himself a name, he raises up,
not a poor, etFeminate Sardanapalus, a poor sensual, hypo-
critical wretch, as some have been, the Lord will not make
an open contest by such a one (such as some of our sore op-
pressors have been), but he will raise up a Pharaoh, a crooked
Leviathan, a stout-hearted, cunning-headed, strong-handed
oppressor ; and he tells him, such a one as he, ' for this very
cause have I raised thee up, to shew in thee my power, and
that my name may be declared in all the earth ;' Exod. ix. 16.
Thou art a fit subject, saith he, for me to exalt my glory in
thy ruin. The beast is to make war with the Lamb ; and he
shall not do it alone, God will give him in assistance. And
who shall these be ? Women, and children, and weak ones ?
No; he will put it into the heart of the kings of the earth
* to give their power and strength to the beast/ Rev. xvii. 17.
to break them in pieces. This will be glory indeed. All the
opposers which formerly have risen, or at least most of them,
have had the power to that height, as they have been ex-
ceedingly above all outwardly appearing means of being
resisted. The breaking of the old monarchies, and of papal
power, is a work meet for the Lord. And in this shall mainly
consist the promised glory of the church of Christ in after
" u 2
292 HUMAN POWER DEFEATED.
days, whose morning star I doubt not, is now upon us; the
Lord will more immediately and visibly break the high, stout,
haughty ones of the earth, for the sake of his people, than in
former times. Look upon all the glorious things that are
spoken concerning Zion in the latter days, and you shall
find them all interwoven with this still, * the shaking of hea-
ven, the casting down of thrones and dominions, and mighty
ones.' I mention this, because indeed I look upon this late
mercy, as the after-drops of a former refreshing shower, as
an appendix of good-will, for the confirming the former work
which God had wrought. ' Though,' saith he, ' ye have lain
among the pots,' have been in a poor, defiled condition, a con-
dition of bondage ; 'yet ye shall be as the wings of a dove co-
vered with silver, and her feathers with yellow gold,' ye shall
be made exceeding glorious. But how, or when shall this be ?
Why, ' when the Almighty scattereth kings for her sake,
then shall she be as white as snow in Salmon ;' Psal. Ixviii.
13, 14. When God by his almighty power takes away so
great opposers, then glory and beauty shall arise upon you.
And this in some degree lies also at the bottom of the late
dispensation of providence. Men's hearts were full of fear of
a storm ; yea, a storm was necessary, that some evidence
might be given of the Lord's continuing his presence amongst
you ; that if hereafter we be forsaken, it may appear that it
was for our own unbelief, unthankfulness, and folly, and not
for doing the work of the Lord. Now, how was this ex-
pected ? Why, this poor people, or that, unacquainted with
the things of their peace, will rise and make.opposition: no,
saith the Lord, you shall not have so easy a trial; you shall
have men of stout hearts, and strong hands, with many for-
mer successes on their shoulders ; that when deliverance is
given in, my name may be glorious indeed.
Use 1. Be not moved at the most formidable enemies
that may arise against you in the ways of God. ' It was
told the house of David, saying, Syria is confederate with
Ephraim. And his heart was moved, and the heart of his
people, as the trees of the wood are moved with the wind ;'
Isa. vii. 2. When strong combinations arise, how apt are
we to shake and tremble before them ; especially when they
have some strangeness, as well as strength ? That Syria
HUMAN POWER DEFEATED. 293
should come against Judah is no wonder. But wliat, I pray,
makes Ephraim too, their brother and fellow in former af-
flictions? Besides, Syria and Ephraim were always at a
mortal difference among themselves. But they who agree
in nothing else, usually consent in opposition to the ways of
God. Then you shall have Edom, Amnion, Amalek, and
Ashur altogether of one mind; Psal. Ixxxiii. 6 — 8. And
the kings of the west, that perpetually devour one another,
yet have one mind in exalting the beast, and opposing the
Lamb; Rev. xvii. 14. As in our late troubles, there was a
concurrence not only in the main of Syria and Ephraim, the
two grand extremes, but also of innumerable particular fan-
cies and designs ; that if a man should have met them, like
him in the fable, the lion, the ass, and the fox, he could not
but wonder, ' Quo iter una facerent,' whither they were tra-
velling together. But I say, when such combinations are
made, how apt are we to shake and tremble ? They are stout
men, valiant men, and perhaps Ahithophel is with them.
Why, if they were not such, I pray, how should the Lord
have any praise in the close of the dispensation ? We would
be delivered, but we care not that God should be glorified.
If God's glory were dear to us, we should not care how high
opposition did arise. Precious faith, where art thou fled ?
Had we but some few grains of it, we might see the rising
of the greatest mountains to be but a means to make the
name of God glorious, by removing them into the midst of
the sea. Hath it not been thus in the days of old ? The Lord
humble us for our unbelief.
Use 2. Let men to whom the Lord hath given stout
hearts, strong hands, and great success, watch carefully over
their own spirits, lest they be led aside into any way ao-ainst
the mind of God. Great endowments are ofttimes great
temptations. ' The pride of thy heart hath deceived thee,
thou that dvvellest in the rock, whose habitation is on high,
that saith in his heart. Who shall bring me down to the
ground?' Obad. ver. 3. Was it not the ruin of Amaziah, of
whom notwithstanding it was said, ' he did that which was
right in the sight of the Lord ?' 2 Chron. xxv. 2. He who
is heightened against the king of terrors, if he hath not hu-
mility, one of the chief of graces, will quickly choose him-
self paths of his own. Alas ! poor creatures, if hearts and
294 ^ HUMAN rowER defeated.
hands be, and God be not, what will it avail? But of this
afterward. I now proceed to the second observation.
II. God suits the workings and actings of providence
for deliverance to the qualifications of the opposers.
Are they stout hearts ? They shall be made to yield them-
selves. Are they men of might? They shall lose their power;
they shall not find their hands. To this I shall speak very
little. This is the cutting ofFof Adonibezek'stoes and thumbs.
God countermines them in their acting^, and blows them up in
their own mine. ' In the thing wherein they deal proudly, he
is above them;' Exod. xviii. 11. They shall not soar so high
on the wings of their pride, but that still they shall find God
uppermost. When they take counsel, and think to carry it
by their advices^ God saith, * I am wise also, and will bring
evil ;' Isa. xxxi. 2. When they think to carry it by a high
hand, his strength shall appear against them. When Herod
owns the blasphemy of being called a god, he shall rot and
be eaten of worms; Acts xii. 23. Pharaoh cries, 'Come
on, let us deal wisely against Israel;' Exod. i. 10. He of
all men shall play the fool, for his own ruin, and the ruin of
his people ; Exod. xiv. 27,28. If Sennacherib boasts of his
mighty host, be sure he shall not find his hands. How evi-
dently hath the Lord thus carried on his providence in the
late dispensation? Were not many of the headless, heady
undertakers, ' robusti anirao,' mighty of heart? And were
they not forced to yield themselves ? Yea, to ' yield them-
selves to the spoil?' Were they not deep in their plotting ?
Doubtless they, or their seducers, had digged deep to lay
their design ; though of the generality of them, it cannot be
said, as was of Ccesar and his companions, 'accessere sobrii
ad perdendum rempublicam.' They were brought to act
things in very folly and confusion. They were great men of
might ; whence is it, they made no more opposition ? The
Lord laid their hands out of the way. Many reasons might
be given of this, but I must pass to the last point.
III. Though men have courage, might, and former suc-
sessesto accompany them, yet, when they engage themselves
against the Lord, or any way of his, vanity, weakness, and
disappointment will be the issue thereof.
' Can your heart endure, or can your hands be strong in
the days that I shall deal with you?' saith the Lord ; Ezck.
• HUMAN POWER DEFEATED. 295
xxii. 14. 'Let the potsherds strive with the potsherds of
the earth J woe unto him that contendeth with his Maker;'
Isa. xlv. 9. * He is wise in heart, and mighty in strength :
who hath hardened himself against him, and prospered ?'
Job ix. 4. ' The Lord bringeth the counsel of the heathen
to nought, but the counsel of the Lord standeth for ever ; he
maketh the devices of the people of none effect;' Psal. xxxiii.
10,11. Whoever riseth up without him, or against him>
shall foil and come to nothing. This is a plain point, that
we suppose ourselves exceedingly well versed in. JBut he
who searcheth our spirits, and is acquainted with our inward
parts, knows how great is our unbelief in this very thing:.
And therefore, in tender condescension, he hath carefully
provided for our support herein. A man would think one
word once spoken were enough to convince and persuade
the whole world of this truth ; but the Lord knows, there
must be line upon line, here a little and there a little, to give
his own people any establishment herein. And therefore it
is, that in so many places in his word he hath asserted and
affirmed this one thing;, viz. Let men be never so stronir.
powerful, and successful, if once they engage against him,
they are utterly destroyed, unless he pluck them out of the
snare. * Associate yourselves,' &.c. Isa. viii. 9.
But you will say, Engage against the Lord ! That is
true; whoever engageth against him, shall surely fall. But
who is so mad as to do so ? Very Rabshakeh himself affirms
that he came not up to Jerusalem without the Lord, but that
the Lord sent him to go up against the land to destroy it ;
Isa. xxxvi. 10. It is true he said so: and by this observa-
tion you have an answer to the Scripture. For though he said
so, he lied before the Lord, and belied the Lord ; his under-
taking was against the Lord, and against his mind, as the
sequel fully manifested. Many suppose they engage for
God, when they engage against him. To engage against
the Lord, is to engage against his mind and will. To under-
take without the will of God, is enough to be the ruin of the
best and stoutest, as we see in the case of Josiah. But to
engage against him, who can do it, and stand when he is
provoked? This then is that which neither stout hearts nor
strong hands shall ever be able to go through withal. For
instance; to engage against that authority which God will
298 HU.MAX POWEK DEFEATKU.
own and defend, is successlessly to engage against the Lord.
Now because these are the days wherein the Lord will shake
heaven and earth, beat the nations with a rod of iron, break-
ing much of the power of the world ; it may be asked by
some. How it shall be known, that any authority is such as
the Lord will not destroy and overturn, but own it as a way
of his own? I answer; to omit the rule of reason, law, and
common estabhshed principles amongst men, all which give
a great light unto the rule of walking- in this case; I shall
give you six scriptural significations *a posteriori ' of such
an authority, as the Lord will make as a brazen wall, or a
rock in the sea, against which the waves dash with noise and
fury, but are themselves broken to pieces.
1. If it be such as the Lord hath honoured with success
and protection in great, hazardous and difiicult undertakings
for himself. Thus was it with Moses. Never had a leader
of a people more murmurings, revilings, and rebellions
against him. The story is obvious unto all. He was en-
vied, hated, reproached of all sorts, from the princes of the
congregation to the mixed multitude. But Moses had tra-
velled throuo-h the sea and the desert with the Lord, and was
encompassed with success and protection; and therefore, all
attempts against him shall be birthless and fruitless. This
is one ; but it will never do alone, unless conjoined v.ith
those that follow.
2. If the persons enjoying thatautliority abide to act for
God, and not for themselves, after such success and protec-
tion. Saul beo;an to act for God, and he vexed all his ene-
mies which way soever he turned himself. But afterward
turning to himself, God left him to himself. Cyrus, how ho-
noured, how anointed was he for his o-reat undertakinir
against Babylon! But afterward pursuing his own ambi-
tion, he was requited with blood, for the blood he sought.
The Lord is with them that are with him; and whilst they
are so. The establishment of the house of Saul is far
from the Lord : for ' those that honour him, he will honour;
and they that despise him shall be lightly esteemed ;' 1 Sam.
ii. 30. There is no more certain sign in the world of per-
sons devoted to ruin, or at least to their being divested of
their authority, than that having followed God for a season
in their enjoyment of success and protection, they turn aside
HUMAN POWER DEFEATED. 297
to pursue their own ends, like Jehu. I could give you an
example of this, as yet not much above half a year old.
But when men undertake with the Lord, and for him, and
having known his assistance therein, shall continue to lay
out themselves in his ways; the Lord will then build them
a house like David, which shall not be prevailed against.
Here I must give one caution by the w'ay ; that I am very
far from countenancing any to move against the just and
righteous authority, who discern not these things : the Lord
forbid. Let men look to the rule of their obedience, which I
have nothing to do withal at this time. I only describe such,
as unto whom, if any dare -to make opposition in an or-
dinary dispensation of providence, it will prove fruitless
and vain.
3. The third thing [s, that they subject their power to the
power of the Lord Christ, who is Lord of lords, and King of
kings. The psalmist tells the rulers of the earth, that the
reason of their spoiling is, that they do not 'kiss the Son,'
Psal. ii. 12. or yield unfeigned obedience to the mighty
King, whom God hath set on his holy hill. God hath pro-
mised that he will give in the service of kings and nations
to Christ in his kingdom, and therein shall be their security.
When God puts it into the hearts of rulers, to rule according
to the interest of Christ and his gospel, and to seek the ad-
vancement of his sceptre, they shall surely be as „x fenced
wall. I cannot stay to shew, what this interest of Christ is.
In a word, it is the ordering, framing, carrying on of affairs,
as is most conducible to the unravelling and destruction of
the mystery of iniquity.
4. If they are supported by the prayer of a chosen peo-
ple who seek their welfare, not for their own interest and ad-
vantage, but for the advantage of the gospel, and the ways
of Christ by them asserted. If God's own people pray for
them in authority, that under them they may enjoy some
share of their own, and obtain some ends suited to any car-
nal interest of theirs, God will reject those prayers. But
when they seek their welfare, because it is discovered to
them, that in their peace the gospel shall have peace and pros-
perity; surely the Lord will not cast out their prayers, nor
shame the face of his poor supplicants.
5. If in sincerity, and with courage and zeal, they fulfil
298 HUMAN POWER DETEATED.
the work of their magistracy, in the administration of righ-
teous judgment ; especially in those great and unusual acts
of justice, in breaking the jaws of the wicked and terrible,
and delivering the spoil out of the teeth of the mighty ; Job
xxix. 17. Innumerable are the demonstrations of God's
owning such persons.
6. If they have not the qualifications of that power, which
in these latter days God hath promised to destroy. Now
these are two ; I will but name them unto you. First, Drink-
ing the cup of fornication that is in the hand of the harlot,
i. e. practising any false worship and forms invented besides
the word. Secondly, Giving their power to the beast, or en-
gaging, in any ways of persecution against any of the ways
of God, or his saints in those ways. That the Lord is about
to shake, break, and destroy all such powers as these, I did
not long since,, by his assistance, here demonstrate.
And so have I completed my instances that they who
engage against such an authority as is attended with these
qualifications, engage against the Lord. I could also give
other instances in other ways and institutions of God; but
I chose these as most accommodated to the season.
If now I should tell you, that notwithstanding all cla-
mours to the contrary, these things for the main are found
in your assemblies, thousands in the world would, yet I hope
your own consciences would not, return the lie for so say-
ing. But yet, though the Lord seems to bear witness to some
integrity in his late dispensations, I shall only pray, that
what is wanting may be supplied ; that you may never want
the like protection, in the like distress.
Come we now briefly to the reasons why those who op-
pose such authority shall not succeed. And it were an easy
labour to multiply reasons hereof. The sovereignty, the
power, all the attributes of God would furnish us with argu-
ments : I shall omit them all ; only touch upon two, that are
couched in the text.
They shall have no better issue, because, (1.) The Lord
will take away their stout hearts, whereby they are sup-
ported ; (2.) He will take away their strong hands, whereby
they are confirmed : and when hearts and hands are gone,
they also are gone.
(1.) He will take away their stout hearts, that they shall
HUMAN POWER DEFEATED. 299
no more be able to carry them out to any success in their
great undertakings. He will break that wheel at the very
fountain, that it shall no more be the spring of their pro-
ceedings.
Now this the Lord usually doth, one or more of these
four ways: [1.] He fills them with fury and madness; so
taking away their order. [2.] He fills them with folly and
giddiness ; so taking away their counsel. [3.] He fills them
with terror and amazement ; so depriving them of their cou-
rage. Or, [4.] with contrition and humility; so changing
their spirits.
[1.] He fills them with fury and madness, taking away
their order, which is the tie and cement of all societies in
all undertakings. ' Though all the people of the earth,' saitli
the Lord, 'be gatheredtogether against Jerusalem,' they shall
not prosper. And why so? * I will smite every horse with
astonishment, and his rider with madness;' Zech. xii. 4.
Madmen have often great strength, and with it great fury:
but know not how to use it, except to their own ruin. When
they think to do the greatest mischief, they cut and gash
themselves. Thus the Lord threateneth those, who in out-
ward profession are his own people, when they walk contrary
to him. • The Lord shall smite thee with madness of heart,
and thou shalt not prosper in thy ways ;' Deut. xxviii. 28,
29. Because smitten with madness, therefore they shall not
prosper. This is that untameable fury, whereby men are car-
ried out to sinful, destructive enterprises, as the horse rushes
into the battle. A judgment which some men vocally, as
well as actually, at this day proclaim to be upon their spirits.
They cry their blood boils, and their hearts rage for revenge ;
reviling those in authority whereby to foment ; Acts xix.
Hence they stir up men for the engaging in such designs, as
if accomplished, in the judgment of all men not mad like
themselves, would certainly prove ruinous to themselves and
others. And in this frame they delight, of it they boast, not
once considering that it is a badge and character of men,
whom God will disappoint and destroy in their proceedings;
it being" nothing but the working of that evil spirit, which
came upon Saul, stirring him up to rage and fury, when once
the meek, calming Spirit of the Lord, departed from him.
[2.] He will fill them with folly and giddiness ; so taking
300 HUMAX POM'ER DEFEATED.
away their counsel. Foolish and giddy undertakers do but
conceive chaff, and bring forth stubble. ' The princes of
Zoan are become fools, the princes of Noph are deceived ;
they have also seduced Egypt. The Lord hath mingled a
perverse spirit in the midst thereof: and. they have caused
Egypt to err in every work thereof, as a drunken man stag-
gereth in his vomit;' Isa. xix. 13, 14. This he calls taking
away the spirit of Egypt, and destroying the counsel thereof,
ver. 3. There is no means of ruin, destruction, and disap-
pointment, that God doth more frequently threaten than
this : he will take wisdom from the wise, and then pour con-
tempt upon the spirit of princes: when to their madness he
adds blindness ; to their fury, folly ; to their rage, giddiness ;
what can be the issue but such as is expressed : * They shall
stairger like a drunken man in his vomit?' Stand before
him, and he'll pour his filth upon you; let him alone, and
he and it will quickly tumble to the ground. What, I pray,
can be expected from mad, blind, furious, foolish, raging,
giddy men? Should a man use these expressions of any, it
would be said he railed ; yet God hath spoken it that all
undertakers against him shall be so and no otherwise. Now
hence ariseth upon the spirits of such men a twofold effect :
First, They shall not be able to advise rationally against
others. Nor, secondly, shall they be able to receive suitable
advice from others : they shall be able neither to make out
counsel to support them in the way wherein they are, nor to
take in counsel for their reducing to better paths. If this were
not evident in thejate dispensation of the Lord towards poor
creatures, setting up themselves against the Lord, then never
did any providence speak plain in any latter age.
[3.] He will fill them with fear and amazement ; so taking
away their courage. This God caused to fall upon a whole
host at one time ; that without seeing an enemy, they ran
and fled, and lost all they had, and the spoil ; 2 Kings vii.
6, 7. And he threatens that in such a condition, he will
make men like women, they shall be afraid and fear; Isa.
xix. 16. Yea, this is the way of God's usual dealing; first,
he overcomes the spirit of his enemies, and then their armies
or force; and the Lord is magnified therein, as is fully set
out, Exod. XV. 14 — 16. The hearts and spirits of men are
all in the hand of God ; he can pluck them in, or let them
HUMAN POWER DEFEATED. 301
out, as seems good unto him ; make him that was mighty-
one day, the next day to be of no power ; what is left of fury,
folly shall devour ; and what is left of folly, fear shall con-
sume ; and the purpose of the Lord shall be established.
[4.] If he have any favour for them, and so will not pro-
ceed in these ways of revenge against them, which would
end in their speedy ruin ; he will give them contrition and
humility, so changing them. What a clear testimony of this
did he give in the business of Jacob and Esau: Esau resolves
and threatens his death upon the first opportunity. Gen.
xxvii. 41. an opportunity is put into his hands by Jacob's
return into Canaan, chap, xxxii. means of revenge he is
ready furnished withal, and comes out accordingly with a
band of cut- throats for the purpose, in the same chapter.
What should any man now rationally expect, but that poor
Jacob must certainly be ruined, and the mother slain with
the children? In an instant the Lord toucheth the heart of
Esau, and all his menaces of revenge issued in tears and ex-
pressions of love and joy ; chap, xxxiii. 4. It is to be rejoiced
in that the stout hearts of some men are changed upon their
disappointment, and the issue of the mercy is no loss to you,
to the nation, and themselves therein : though truly to them
it had been an argument of greater love, had the Lord gra-
ciously bent their spirits unto it before. But by his infinite
wisdom he hath accomplished his holy \\i\\.
Now in one, more, or all of these ways, will the Lord
proceed with the mighty of heart, that set up themselves
against him, until he take away their hearts, and make them
useless ; that either willingly, or unwillingly, ' they shall
yield themselves' even * to the spoil.'
(2.) He will not only take away their hearts, but also
their hands ; he will not only dispirit them, but he will also
disarm them ; he will take not only wisdom from their hearts,
but the wheels from their chariots. He is the God of the
power of men, as well as of the spirits of men. Will he con-
tinue power and strength unto men to use it against him that
gives it?
Use 1. To discover the ground of God's late dispensation,
in taking away the hearts from the stout, and hands from the
mighty, bringing them into a condition of weakness and va-
nity. Their undertakings were against the Lord, and their
302 HUMAX POWER DEFEATED.
hearts could not endure, neither could their hands he
strong.
I shall give some instances in their undertaking against
the Lord.
(1.) In their declared enmity to the ministry of the gos-
pel : not to the persons of ministers, because engaged in
some faction in the state; wherein perhaps many may be
opposed, and that from the Lord : nor yet because of their
persuasion for the administration of ordinances, after this or
that form ; which often ariseth to very great animosities :
the Lord pardon them unto his people : but because in ge-
neral they do administer ordinances. Now certainly there is
so much of God in that administration, that if they be op-
posed, not for other causes, or upon other pretences, but ' eo
nomine,' as administrators of ordinances, that opposition is
made to God himself. It was part of the end of Christ's
ascension, that he might bestow those gifts upon them,
which they do enjoy; Eph. iv. 8. And shall the fury of
men, make the work of God, the purchase of Christ, of none
effect? Doubtless in this respect, God will make as many
as are sincere, ' a fenced brazen wall ;' Jer. xv. 20. INIen may
batter their hands, and beat out their brains against them ;
but they shall not prevail. It is true, as many of them are
pleased in these days to engage themselves in several par-
ties; so, if they do close and act with them that are perni-
cious to the commonwealth, all inconvenience that lighteth
upon them, is from themselves; their profession gives them
no sanctuary from opposition : but when they are envied,
* eo nomine/ as administrators of ordinances, not in such or
such a way, but as ordiiiances ; shall not the Lord plead for
this thing? Now that this was aimed at by some, I suppose
none can doubt. The Lord open the eyes of them who in
this deliverance have received deliverance, but will not see
it. I fear some men had almost rather perish, than be deli-
vered not in their own way. Envy in some men will outba-
lance safety. Alas ! we are proud beggars, when we will
refuse the mercy of God, if we may not appoint the hand
whereby it shall be bestowed.
(2.) Against the spiritual ordinances of God themselves.
These are the carved work, which they aimed to break down
with their axes and hammers. Christ hath said, ' T will build
HUMAN POWER DEFEATED. 3Q3i
my church.' Their voice was, Down with it, down with it
even to the ground. Poor creatures ! they dashed themselves
against the rock. Is this a time, think you, to engage against
all ordinances, when the Lord Jesus is joining battle with
all the world for their abuse of them? and is vindicating
them in order to more purity, beauty, lustre, power, efficacy,
and peace, than ever yet he adorned them withal ? You were
not wise, poor souls, to discern the seasons. What ! no time
to pluck down, but when Christ himself is building? Ah !
turn your weapons against Babylon ; it will prove far the
more thriving warfare. Let Zion ^lone, if but for your own
sakes. Jerusalem will prove a burdensome stone to all that
take her up. You have received more loss in a week of days
from Christ in this nation, than you would have done in a
week of years from antichrist in another. God will make
them that shall go for Ireland, sensible of this truth. See
Psal. xlviii. 12—14.
(3.) Principally and immediately against magistracy ; if
not in the abstract, yet openly as established in the hands of
those, whom the Lord hath owned in the darkest day that
ever this nation saw. It is the hope of my soul, that the Lord
hath borne witness, that they have the sixfold qualification
before mentioned. And why would they have at once de-
stroyed the parliament, and their own commander? Look
upon the end of their common workmen : was it not that
every one might have enjoyed their lust for a season? Of the
more crafty : was it not to get themselves power, to attempt
their folly, and execute their fury? Look upon the end of
the work : was it not to have wrapt us in confusion for a
few months, and then to have given us up to the revengeful
will of enraged enemies? So that truly there is but one
thing wonderful to me in all this business, that God should
take away the hearts and hands of these men in this enter-
prise, and that is, that he should do it in mercy for such an
unthankful, unworthy, unbelieving people as we are. In this
is he for ever to be admired and blessed. At thy rebuke,
O God of Jacob, both the chariot and the horses have failed.
Use 2. If this be the cause why ' they have slumbered
their sleep ;' be instructed, ye that are rulers of this nation
in the ways of peace, protection, and safety : be in the ways
of God, and do the things of God, and no weapon that is
304 HUMA.V POM'ER DEFFATED.
formed against you shall ever prosper. Many protections
and deliverances you have had in your actings for him.
Hath he not deserved at your hands to be trusted and feared
all your days, with all your power? As my heart hath always
been towards the governors in Israel, who willingly offered
themselves among the people ; so truly my heart never more
trembled over them, than now. Oh! where shall we find
hearts fit to receive so many mercies, as have been given
into our bosoms? Oh! where shall we have hearts large
enough to receive all these mercies? The oil ceased when
the vessel would hold no more. All my hope and confidence
is, that God will work for his name's sake. I could exhort
you to sundry particulars, and lay down several paths of
God, walking wherein you shall be sure to find peace and
safety; as especially that you would regard that which God
hath honoured, whereunto the opposition which he had re-
solved to make void, was made.
Use 3. You that are men of courage, and might, and
success, stout of heart, and strong of hand, be watchful over
yourselves, lest you should in any thing be engaged against
the Lord. The ways of the Lord are your locks, step but out
of them, they will be cut, and you will become like other
men, and be made a prey and a mocking to the uncircum-
cised that are round about. These eminencies you have from
God, are eminent temptations to undertakings against God,
if not seasoned with grace and watchfulness. Ah ! how many
baits have Satan and the world suited to these qualifications.
Samson shook himself, and went out, saying, ' I will do as
at other times ; but he knew not that the Lord was departed
from him.' You may think when you are walking in paths
of your own, that you will do as at other times ; but if your
strength be departed away, what will be the end?
Use 4. Our last use should be of instruction in respect of
God, that you may see, both what h^ can do, and trust him;
and consider what he hath done, and bless him. For the
first; weapons of all sorts, men of all sorts, judgments of all
sorts, are at his command and disposal : see it in this psalm.
And for what he hath done; if there be any virtue in the
presence of Christ in his ordinnnces ; if any worth in the
gospel ; if any sweetness in carrying on the work of Christ's
revenge against Babylon; if any happiness in the establish-
HUMAN POWER DEFEATED. 305
raent of the peace and liberty of a poor nation, purchased
with so much blood, and so long a contest; if any content
in the disappointment of the predations and threats of God's
enemies, and his people's ; if any refreshment to our bowels,
that our necks are yet kept from the yoke of lawless lust,
fury, and tyranny ; if any sweetness in a hope that a poor,
distressed handful in Ireland may yetbe relieved ; if any joy-
that God hath given yet another testimony of his presence
amongst us ; if it be any way valuable, that the instruments
of our deliverance be not made the scorned object of men's
revengeful violence ; if any happiness, that the authority
under which we enjoy all these mercies, is not swallowed up :
is it not all in the womb of this deliverance ? And who is he
that hath given it into our bosom?
VOL. XVI,
SERMON XXX.
SIN AND JUDGMENT OF SPIRITUAL BARRENNESS.
But the miry places thereof and the marshes thereof shall not he healed;
they shall be given to salt. — EzEK. xlvii. 11.
This prophecy contains a vision of the glorious, holy, gos-
pel state of the church under the representation of a most
glorious temple, incomparably excelling that built of old by
Solomon; an exposition whereof we have, 2 Cor. iii. 6 —
8. &c.
The beginning of this chapter sets out the way and
means of the calling and gathering of gospel churches,
whose woi'ship is to be so glorious ; and this is under a
vision of ' waters issuing out of the sanctuary,' to heal and
quicken all places to which they came.
By the waters here mentioned is the preaching of the
gospel intended. And we may observe of them, first, Their
rise : which was from the sanctuary. Secondly, Their pro-
gress : they increased until they became a river that none
could pass over. Thirdly, Their effects or efficacy : they
healed all waters where they came, and quickened, or caused
to live, the fishes that were in them.
I must not long insist on these particulars.
First, The house or temple from whence these waters
issue, may be taken two ways.
1. Mystically, to denote only the presence of God. God
dwelt in his temple, thence come these waters, from his pre-
sence. He sends out the word of the gospel for the conver-
sion and healing of the nations ; Psal. ex. 2. Or,
2. Figuratively, and that either for the place where the
temple of old stood, that is, Jerusalem, as the preaching of
the gospel was to go forth from Jerusalem, and the sound of
it from thence to proceed unto all the world, as Isa. xli. 27.
THE SIN- AND JUDGMENT, &C. 307
lii. 7. Acts i. 4. 8. or, for the church of Christ and his apo-
stles, the first glorious, spiritual temple unto God, whence
these waters issued.
Secondly, Their progress,^which is described by degrees,
it being at first small, few men preaching it, and to a few ;
but afterward increasing, until it filled the whole earth.
Thirdly, The eifects mentioned or ascribed unto these
waters are two, quickening, and healing ; which I shall not
in general speak farther unto, because I shall do it in the
opening of my text.
In the words of the text you have the state and con-
dition of those places, whither the waters of the sanctuary do
come, and the effects before described unto them, are not
produced. For so the words are to be read : * That shall
not be healed.'
We have here a description of some lands or places
whereunto the holy waters do come. First, They are
' miry and marshy places.' Secondly, The event of the wa-
ters coming to them ; they ' are not healed.' Thirdly, The
consequent of that event ; they ' are given unto salt.'
I shall in a few words lay open the allegory, or parable
unto you.
First, By the waters of the sanctuary, I told you, is
meant the preaching of the gospel, that quickening and heal-
ing word which the Lord sends out to gather his church unto
himself all the world over; to call his saints to that glo-
rious, gospel, spiritual worship, which is here described in
this vision of a temple.
Secondly, The * miry and marshy places,' where these
waters come, are such, where persons cleave inseparably
and incurably to their lusts and sins, so that they are not
healed by the word. The healing word of the gospel conies,
but they receive it not; the water flows over them, they
drink it not in, are not quickened, nor healed by it.
Thirdly, To be ' given unto salt,' is to be left unto bar-
renness; Deut. xxix. 23. Judg. ix. 45. Jer. xvii. 6.
The figurative sense of the passage thus explained, will
afford us the following observations.
Observation I. God is pleased oftentimes to send the
waters of the sanctuary to ' miiy and marshy places,' that
* shall never be healed' by them, nor made fruitful. Or,
X 2
308 THE SIN AND JUDGMENT
God in his infinite wisdom is pleased to send the preaching
of the word unto some places, wherein it shall not put forth
its quickening and sanctifying power and virtue, upon the
souls of them that hear it.
II. All places in the world are barren, unsound and un-
healthy, before the coming of the waters of the sanctuary
upon them. Or, the souls of all men are spiritually dead
and full of woful distempers, until they are quickened and
healed by the dispensation of the gospel. The word must
come and heal them.
III. The waters of the sanctuary are healing waters.
Or, the word of the gospel is in its own nature a quicken-
ing, healing, sanctifying, saving word, to them who re-
ceive it.
IV. Where the waters of the sanctuary come, and the
land is not healed, that land is given up of the Lord to salt
or barrenness for ever. Or, where the word of the gospel is,
by the infinitely wise disposal of God, preached unto a
place, or persons, and they receive it not, so as to have their
sinful distempers healed by it, they are usually after a sea-
son, given up by the righteous judgment of God unto bar-
renness, and everlaslin''- ruin.
It is this last proposition, as that which is the direct de-
sign and scope of the place, that I intend to insist princi-
pally upon. But yet I shall speak somewhat to the former.
I. God is pleased oftentimes in his infinite wisdom to
send the preaching of the word unto some places, wherein it
shall not put forth its quickening and sanctifying power and
virtue, upon the souls of them that hear it.
The whole Scripture, and whole story of the providence
of God, in sending Ihe gospel abroad in the world, bears
witness to this truth. It was his way from the foundation
of the world, and continueth to this very day. Hence was
that complaint of the prophet, Isa. liii. 1. ' Who hath be-
lieved our report? and to whom is the arm of the Lord re-
vealed V The gospel is preached to them that believe not
the report thereof. And, chap. xlix. 4. * Then I said, I have
laboured in vain, I have spent my strength for nought.' But
we need no greater instance, nor any other than that of our
Saviour; who spent the greatest part of his ministry in
preaching to them who were never healed, never converted.
OF SPIRITUAL BARRENNESS. 309
nor sanctified by his word. That account he gives of his
work, Matt. xi. 21 — 24. 'Woe unto thee, Chorazin ! woe
unto thee, Bethsaida!' 8cc.
Now though there be no searching into the depths of
the counsels of God; yet there appear many reasons,
wherein his wisdom in this dispensation doth shine forth.
As,
1. He doth it principally, because in those places where
the word is rejected by the generality of the people; yet
there may be some secret poor souls belonging to the elec-
tion of grace, whom God will have gathered, and called
home to himself. So for their sakes, though in the world
they are taken no notice of, the word shall be preached
unto multitudes ; Amos ix. 9. ' I will sift the house of Israel
among all nations, like as corn is sifted in a sieve, yet shall
not the least grain fall upon the earth.' The grains of
Israel must be preserved through all the nations of the
earth, that not one grain may be lost. Thus Paul preaches
the gospel at Philippi ; Acts xvi. 12, 13. And what enter-
tainment meets it withal ? He and his companions are taken,
and beaten, and cast into prison, sore hurt, and wounded ;
ver. 22, 23. Why then was it that the gospel must be
preached there ? Why, there was a stranger come to that
town, a poor woman, one Lydia, that dwelt at Thyatira, and
she was to be converted, and brought home to God; ver. 14.
So at Athens, chap. xvii. 34. And the apostle affirms, that
he * endured all things for the elect's sake ;' 2 Tim. ii. 10.
Here and there a poor despised person is designed to be
called.
2. God doth it for a testimony against them that receive
it not, and to leave them inexcusable at the last day; Mark
vi. 11. 'Whosoever shall not receive you, nor hear you,
when ye depart thence, shake off the dust under your feet
for a testimony against them.' The word is to be preached,
and witness, as it were, is to be taken upon it, that it was
preached, that men may be left without excuse at the last
day. As our Saviour pleads concerning his own preaching
to the Pharisees, John xv. 22. ' Had I not come and spoken
unto them, they had not had sin ; but now they have no
cloak for their sin.' God will cause men to be without
excuse, by that tender of mercy which is made unto them
310 THE SIN AND JUDGMENT
in the gospel. It bhall be for a testimony against them at
the h\Ht day.
Use. Let not men boast themselves in the outward en-
joyment of the word, nor rest themselves in it. It were well
indeed if all were believers to whom the word is preached ;
if all lands were healed, where the waters of the sanctuary
come. But the Holy Ghost tells us, they are not so, Heb.
iv. 2. ' The word preached did not profit them.' ' Capernaum
was exalted unto heaven,' in the use of means, but * brought
down to hell,' for the neglect of them. Let men look to
themselves ; God hath various ends in sending the gospel.
The Lord knows what will be the end of England's enjoy-
ing the gospel so long as it hath done. Sad symptoms
appear of a tremendous issue. But I shall speak of this
afterward.
II. The souls of all men are spiritually dead, and full of
woful distempers, until they are quickened and healed by the
dispensation of the gospel.
The waters of the sanctuary must come to quicken them,
and heal them. They are distempered therefore, and wofully
disordered, before the coming of these waters. So the
apostle informs us. Tit. iii. 3 — 5. 'For we ourselves also
were sometimes foolish, disobedient, deceived, serving di-
vers lusts and pleasures, living in malice and envy, hateful,
and hating one another. But after that the kindness and
love of God our Saviour toward man appeared, not by works
of righteousness which we have done, but according to his
mercy he saved us, by the washing of regeneration, and re-
newing of the Holy Ghost.' Before the gospel grace comes
to heal and cleanse them, this is the state and condition of
men, as it is more largely described by the apostle, Rom. i. 18.
to the end.
I shall not stay to mention all the particular distempers
that rage in some, and that rule and reign in all, before the
coming of the gospel ; as darkness, blindness, ignorance,
worldly-miudedness, sensuality, hatred of God, envy and
malice, which are fixed in the souls of men by presumption,
and self-righteousness. There is nothing in them of spi-
ritual life or holiness, of purity or zeal, nothing that is ac-
ceptable or pleasing unto God. But to set forth this to the
utmost were to describe the whole natural condition of men,
OF SPIRITUAL BARRENNESS. 311
which is not my present work, and therefore I shall not far-
ther insist on it.
III. The word of the gospel is in its own nature, a
quickening, healing, sanctifying, saving word to them who
receive it.
They bring Christ along with them, the great physician
of souls, who alone is able to cure a sin-sick soul. They
bring mercy with them to pardon sinners ; that * the inha-
bitants of the land may no more say, they are sick, having
their sins forgiven them ;' Isa. xxxiii, 24. They bring grace
with them to cure all the distempers of lusts ; Isa. xi. 5—7.
Tit. ii. 11,12.
These things I have only touched upon, and proceed
now to the fourth observation, on which I chiefly proposed
to insist.
IV. Where the waters of the sanctuary come, and the
land is not healed, that land is given up of the Lord, to
salt and barrenness for ever. Or, where the word of the
gospel is preached unto a place or persons, and they receive
it not, so as to have their sinful distempers healed by it, they
are given up by the righteous judgment of God unto barren-
ness and everlasting ruin.
To clear this proposition, I shall shew, 1. What I mean
by the coming of the waters of the sanctuary, or the preach-
ing of the gospel to a place, or persons ; 2. What by healing
their sinful distempers ; 3. What by being given up to bar-
renness and ruin.
1. By the coming of the healing waters of the sanctuary,
I intend not the occasional preaching of a sermon, although
this be sufficient to justify God in the rejection of any
person or people. In the first preaching of the gospel, the
refusal of one sermon lost many their souls unto all eternity.
When the Lord Jesus sent out his disciples to preach the
tidings of everlasting peace, he commanded them to pass
through the towns, cities, and villages, and to offer them
peace and mercy in the word of truth ; which if they re-
ceived not, they were to shake off the dust of their feet
ao-ainst them; Matt. x. 12—15. Luke x. 8. But, O, the
unspeakable patience of Christ to many in the world,
where the word is continued ofttimes for a very long season,
and the salvation tendered therein despised ! But this is that
312 THE SIN AND JUDGMENT
which I intend, as the rule of the dispensation mentioned :
namely, when God by his providence, doth cause the word
to be preached for some continuance, and to the revelation
of his whole counsel ; as Paul affirmed himself to have
done at Ephesus, Acts xx. 27. where he had abode above
a year.
Nor do I mean any waters, but the waters of the sanc-
tuary ; not any preaching, but the preaching of the gospel
of Jesus Christ, which Paul affirms to be his work, Eph.
iii. 8. All waters are not the waters of the sanctuary; all
preaching is not the preaching of the sanctuary. There is
preaching in the world, wherein God and the souls of men
are no more concerned, than in an oration of an ancient
heathen. Many undertake to be preachers, who never
' stood in the counsel o-f God,' as he complains, Jer. xxiii. 22.
who never received of the Spirit of Christ, nor knew his
mind, blind leaders of the blind. The children of Zion are
promised under the gospel, that they shall be all taught of
God. And we have men undertaking to be teachers of
them, who never learned any thing of Christ. A wicked
generation of soul-murderers, for which cursed work they
every day invent new engines, whom the Lord's soul abhors.
See their condition and portion, Ezek. xxxiv. 3, 4, Sec. I
mean therefore a dispensation of the word according to the
mind of Christ, the due unfolding of the mystery of the gospel.
This is the coming I intend.
2. What is meant by their sinful distempers not being
healed? Look what the waters of the sanctuary come to do ;
if that be not effected, they are not healed.
Now there are two effects here ascribed unto the waters
of the sanctuary. (1.) They quicken, and give new life,
ver. 9. A natural life they had before, but these give them
another life. (2.) Healing, as the waters of Jericho by
Elisha, 2 Kings ii. 21. Where these effects are not produced,
that is the condition described, that is the state of these
'miry and marshy places, they are not healed.'
(1.) Men are not quickened ; they receive not a new spi-
ritual life ; they are not so brought to the knowledge of God,
It is not enough that men have their affections wrought upon,
or their lives in some measure reformed, unless they are
quickened ; unless they receive a new spiritual life by the
OF SPIRITUAL BARRENNESS. 313
word, they are as the unhealed places over whom the curse
here mentioned hangs.
(2.) The healing of these quickened souls, consists in
the curing and mortifying of their sinful distempers. This
follows the other. Where there is life, there will be heal-
ing. Let not men pretend that they live spiritually, if their
lusts be not healed. If men are proud, worldly, sensual,
they are dead also; there is no effect of the waters of the
sanctuary upon them. If men are not made holy, humble,
believing, zealous, if they receive not the Spirit of prayer
and faith, they are not healed.
This is the ccidition of the ' marshy and miry places'
here mentioned. God, in his infinite wisdom and goodness,
causeth the gospel to be dispensed among a people, to be
preached, where they do, or may, and ought to attend unto
it. But they are not converted by the word, not sanctified
by it, but continue in their old state and condition ; he that
was filthy is filthy still; he that was unrighteous is so still;
he that was in the mire of the world and sin, is so still.
3. What is the lot and portion of such persons? Why,
'they shall be given to salt;' that is, as I have shewed, to
barrenness, fruitlessness, unprofitableness, and eternal ruin.
This is the meaning of the proposition; and it is a dread-
ful word, which yet is true, and will prove so at the last day.
Woe to the 'miiy and marshy places' of the world: woe to
the persons and places to whom the waters of the sanctuary
have come, and they are not healed.
I shall not need to insist much on the proof of the pro-
position, the Scripture so abounds with testimonies of it.
But I shall do these three things : 1. Name some places
that plainly speak the same truth ; 2. Shew the degrees in
which God proceeds usually in this great work, in giving up
unprofitable hearers to ruin; and, 3. Give the grounds of it.
1. For other Scriptures which assert the same truth;
take Prov. i. 25 — 31. ' But ye have set at nought all my
counsel, and would none of my reproof: I also will laugh
at your calamity; I will mock when your fear cometh: when
your fear cometh as desolation, and your destruction cometh
as a whirlwind; when distress and anguish cometh upon
you. Then shall they call upon me, but I will not answer;
they shall seek me early, but they shall not find me : for
314 THE SIX AND JUDC4MENT
that they hated knowledge, and did not choose the fear of
the Lord : they would none of my counsel, they despised
all my reproof. Therefore shall they eat of the fruit of
their own way, and be filled with their own devices.' Prov.
xxix. 1. * He that being often reproved hardeneth his neck,
shall suddenly be destroyed, and that without remedy.'
Luke xiii. 6. * He spake also this parable ; A certain man
had a fig-tree planted in his vineyard, and he came and
sought fruit thereon, and found none,' &c. So Heb. .y. 28
—30. 2 Cor. ii. 15, 16.
2. For the degrees of rejection, see Ezek. x. 18. xi. 23.
Heb. vi. 8. 'But that which beareth thorns and briers
is rejected, and is nigh unto cursing, whose end is to be
burned.' They are first rejected, then cursed, and lastly
burned. But,
3. That which I shall principally insist upon, is to shew
the ways whereby God doth usually proceed in giving up
such persons to barrenness, and so to everlasting ruin.
(1.) He casts them out of his care; he will be at no more
charge nor cost with them, nor about them. So Heb. vi. 8.
the land is a^oKijuog, ' rejected ;' the owner will take no
more care or pains about such an unprofitable piece of land:
he will til] it no more, dress it no more; but leave it to its
own barrenness. God is the great husbandman; John xv. 1.
When a miry place is not healed, he will cast it out of his
husbandry. So Ezek. xxiv. 13. They have had their time
and season, and ' are not purged;' therefore ' they shall be
purged no more.' Jer. vi. 29, 30. * The bellows are burnt,
the lead is consumed of the fire ; the founder melteth in vain :
for the wicked are not plucked away. Reprobate silver shal
men call them, because the Lord hath rejected them.' This
the Lord Christ declares to be his way of proceeding with
them. Zech. xi. 8, 9. *My soul loathed them, and their soul
also abhorred me. Then said I, I will not feed you; that
that dieth, let it die ; and that that is to be cut off, let it be
cut off"; and let the rest eat every one the flesh of another.'
A sad parting the Lord knows. They give up Christ; he
gives up them; and their meeting will be infinitely more
sad to them. Now this the Lord doth several ways.
[1.] He will sometimes utterly remove the gospel from
them; turn the stream of the waters of the sanctuary, that
OF SPIRITUAL BARRENNESS. 315
they shall come to them no more. So he threatened the
church at Ephesus of old ; Rev. ii. 5. * Remember from
whence thou art fallen,' &c. ' or else I will come unto thee
quickly, and will remove thy candlestick out of his place.'
They shall have the light of the word no more, it shall be
removed and taken from them. Ah, how many places lie
under this wofiil judgment of God at this day, this sen-
tence of being given up to salt for ever! Places there are in
the world, that have enjoyed the word at God's appointed
season, or at lea-st, the tender of it, and opportunity to enjoy
it; but continuing unprofitable under it; what is now their
state and condition? God hath left them to that sore judg-
ment, that they themselves should be made instrumental to
cast out the word from amongst them; like the foolish woman
pulling down the house with their own hands; and so have
got darkness for a vision, and they that would not rejoice in
the truth, and in the light, do now through the tremendous
judgment of God, triumph in darkness and in a thing of
nought.
It is true, the gospel may be sometimes taken for a sea-
son from a people for their trial and exercise, and not pe-
nally : it may be driven from them and not absolutely sinned
away. Now as the Lord hath many glorious ends in such
a dispensation ; so it may easily be known whether people
have lost the gospel only for a season in a way of trial ; or
penally as a beginning of their being given up to salt and
barrenness. As,
1st. They that are deprived for a season of gospel en-
joyments for their trial and exercise, are sensible of the dis-
pleasure of God in that dispensation, and greatly humble
themselves under his hand on that account. They say as
the church in Micah vii. 9. * I will bear the indignation of
the Lord, because I have sinned against him, until he plead
my cause, and execute judgment for me.' They look on
this as the greatest calamity and trial that can befall them ;
whereas they that lose it penally, are either very little con-
cerned about it, or do greatly rejoice at it : the word tor-
mented them, and they are glad they are freed from it; Rev.
xi. 10. 'And they that dwell upon the earth shall rejoice
over them, and make merry, and shall send gifts one to an-
other; because theSe two prophets tormented them that
316 THE SIX AND JUDGMENT
dwelt on the earth.' Some never rejoice more, than when
they are got quit of the gospel; and others are like Gallio.
Now when such as these have the word taken from them,
and are no way sensible of the displeasure of the Lord in it,
nor do humble themselves before him on that account; it is
a certain evidence that God is giving them up into a state
of salt, that is, barrenness and eternal ruin.
2dly. They that are deprived of it, for a season in a way
of trial, have no rest, but are earnest with the Lord for the
return of it; 1 Sam. vii. 2. The ark was gone; and though
they had peace and plenty, and all things else in abundance ;
yet all will not satisfy them, the ark is absent, that pledge
of God's presence, and they lamented after him. So is it
with these; let them have peace, or liberty, or prosperity,
all is one ; if they have not the ark, if they have not the
gospel and ordinances of God, they can take no rest, but
are still lamenting after the Lord, still longing after the en-
joyment of his word. David doth excellently express this
frame of heart, Psal. Ixiii. 1,2. *0 God, thou art my God;
early will I seek thee : my soul tliirsteth for thee, my flesh
longelh for thee in a dry and thirsty land, where no water
is : to see thy power and thy glory, so as I have seen thee
in the sanctuary.' He was driven from the ordinances of
God, the waters of the sanctuary came not to him. But
now they from whom the word is taken penally, are no v/ay
troubled about it, nor do long after it; they rejoice in what
they have in the room of it; are exceedingly well pleased
without it. Let them have an increase of corn, and wine,
and oil; let them have their lusts and their sports, their
formalities and follies, they care not whether ever they hear
of the word of the gospel any more. Such men are certainly
entering into a condition of salt, of barrenness, and ruin.
3dLy. They who are deprived of the word for a season,
for their trial, have a high estimation and value of their
mercy and privilegawho enjoy it. They do not think the
proud happy, nor envy at prosperous wickedness, nor bow
in their hearts before the Hamans of the earth. But those
they think blessed, who enjoy the word, and the presence
of God therein. This our Saviour teaches them to esteem,
Luke xi. 28. * But he said, yea rather, blessed are they that
hear the word of God, and keep it.' David doth excellently
OF SPIRITUAL BARRENNESS. 317
set out this frame of heart, Psal. Ixxxiv. 4. 'Blessed are
they that dwell in thy house; they will be still praising
thee. Selah.' I am, saitii ho, a poor outcast, deprived of thy
word and ordinances: O the blessed condition of those who
enjoy them ! Let them be what they will as to their outward
state, they are in a blessed condition, if they may dwell in
thy house, enjoy the privileges of the spiritual house of
God, and his worship in the gospel. This is the frame of
such persons; those only they esteem blessed, who are re-
freshed with the waters of the sanctuary: but none are more
despised by those, from whom the gospel is judicially re-
moved. It is the great, the mighty, the rich, the sensual,
that they esteem blessed ; for those others they esteem as
the dirt or the mire.
Now hence it is, that God may at the same time remove
his gospel from a place, judicially from some, and by a way
of trial from others, whereby these contrary effects are pro-
duced : some are humbled under the hand of the Lord ;
mourn after his presence ; and account them blessed who
enjoy his ordinances: others triumph and rejoice in their
condition, look upon it as good and blessed, at least are
little concerned in the dispensation that God is dealing with
them in. And as the Lord doth good to the former by this
exercise, preparing them also for farther mercies, in a greater
estimation of his word, and profiting under it Vv'hen enjoyed :
so to the other, this is the entrance of their ruin ; they are
cast out of the care of God ; and you never see such a peo-
ple afterward obtain mercy.
[2.] God doth this sometimes, though he causeth the
word to be continued unto them, by restraining the efficacy
of it, that it shall not profit them. Men may have lived out
their season, that Gcd hath given them to be healed in ; and
yet God have work to do in that place where they live, so
that the word must be preached ; some poor souls amono-st
them are to be quickened or healed, called or edified ; so that
he will not turn away the course of these holy waters, but
continue the dispensation of the gospel. But as for those,
who have withstood their season of healing, and are castout
of the care of God, God will so order things, that the word
shall have no power upon them. Now though the righteous
judgment of God have a hand in this matter; yet by his
318 THE SIX AXD JUDGMENT
permission, their own lusts are the immediate cause of it.
As,
1st. They shall have some prejudices against them, by
whom the gospel is dispensed in the power and purity of it,
which shall keep them from attending unto, or profiting by
their message. So in the days of Ahab, there were four
hundred preachers that he had a mind to hear; but they
were all false prophets, teachers of lies, idolatrous and su-
perstitious : only there were two prophets of the Lord, Elijah
the Tishbite, and Micaiahthe son of Imlah ; and both these
he looked upon as his enemies, as persons not well affected
unto him ; so that he would believe nothing of what they
preached. So of Elijah, 1 Kings xxi. 20. and of Micaiah,
chap. xxii. 8, So shall it befall many whom God will leave
to salt, because the season of their healing hath been with-
stood ; though the word be preached, they shall have pre-
judices against the dispensers of it, so that they shall not
profit by them. And little do they think that these pre-
judices and hard thoughts are chains and fetters to keep
them in unto the judgment of the great day. And of this
nature also are other prejudices, that men have.
2dly. He will suffer them to be unconquerably hardened
in the love of some sin or lust, which shall keep off the
power of the word from their hearts. So the ground here
that is not healed, is said to be miry and marshy; such as
hath a mixture of fillh incorporated with it, sufficient to
repel all the virtue of the healing waters of the sanctuary.
Thus we see men every day so furiously set upon their lusts,
sports, and sensuality, that they hate and are filled with
madness and rage against all that would persuade them to
sobriety : much more doth the word of the gospel torment
them, so that they rise with fury against it; and this keeps
them from profiting by it. ' They are given to salt.'
3dly. God withdraws the efficacy of his Spirit in the dis-
pensation of the word, that it shall not have that strength
and power on them as upon others. God sends his word
towards his own in a way of covenant, and then it is always
accompanied with his Spirit; Isa. lix. 21. And where God
dealeth with men in covenant mercy, these go together. But
now when he casts men out of his care, though the word
may be preached to their ear, because of some others whom
OF SPIRITUAL BARRENNESS. 319
he yet cares for ; yet he hath said concerning them, that his
' Spirit shall strive with them no more :' and thence it is that
the word makes no impression on them : its healing virtue
is as to them withheld.
And this is the first thing the Lord doth to such poor
creatures as he leaves to salt, to barrenness, and ruin, for de-
spising the season and means of their healing. He casts
them out of his care, as to the dispensation of the word.
320 .THE SIN AND JUDGMENT
SERMON XXXI.
We sliall now proceed to the uses.
Use 1. Wonder not if you see a diversity of success in
preacliing of the word: some receive it with joy; the most
despise it as a thing of nought. Whence is this difference?
Muhitudes are rejected of God, cast out of his care, barren-
land, he will till them no more. A cursed state! Marvel
not that many refuse to hear the word, that they love lies;
they are given up of God to their heart's lusts. Marvel not
that the word which they hear affects them no more; the
power of the Spirit is v.ithheld from them; multitudes are
thus cast out of the care of God, and tokens of the plague
are upon them : they like their condition, rejoice and triumph
in it, think none so happy as themselves, and des])ise them
that love the waters of the sanctuary: all which are tokens
of this sore plague. Can they expel the gospel from any
place? Can they quench the light that is in it? Can they
triumph over the ways of God? They suppose they have
gotten a great victory. This is not an ordinary judgment:
they are, poor creatures, assuredly cast out of the care of
God ; ' they are given to salt;' and it is a miracle of mercy,
if ever any of them be healed.
O, it is a woful thing to look on a place or persons that
give evidences of their withstanding the season of their
healing, as so many in this nation do ! How was our Saviour
affected with it in reference to Jerusalem; Luke xix. 41, 42.
* And when he was come near, he beheld the city, and wept
over it, saying, If thou hadst known, even thou, at least in
this thy day, the things which belong unto thy peace ! but
now they are hid from thine eyes.' Oh ! if we had but any
measure of that pity and compassion which dwelt in his holy
soul, how could we pass through towns and cities, and see
and hear, and not mourn!
Use 2. Take that advice of the prophet, Jer, xiii. 16.
' Give glory to the Lord your God, before he cause darkness,
and before your feet stumble upon the dark mountains, and,
while ye look for light, he turn it into the shadow of death,
and make it gross darkness.'
OF SPIRITUAI. BAKliEKN ESS. 321
(2.) The second thing that God doth, in giving up an
unhealed land unto barrenness, is his judicial hardening of
them, or leaving them to hardness and impenitency, that so
they may fill up the measure of their sins ; Heb. vi. 8. ' That
which beareth thorns and briers is rejected, and is nigh unto
cursing.' When the care of God is once taken from them,
they are nigh unto cursing ; the next thing that God will
do to them, is to curse them, as our Saviour did the barren
fig- tree.
This woful judgment is at large set forth, Isa. vi. 9, 10.
' And he said. Go and tell this people. Hear ye indeed, but
understand not; and see ye indeed, but perceive not. Make
the heart of this people fat, and make their ears heavy, and
shut their eyes; lest they see with their eyes, and hear with
their ears, and understand with their heart, and convert, and
be healed.' Isaiah w^as a gospel preacher; yet this, saith
God, shall be the effect of thy preaching towards them that
have withstood their season, and have not been healed by
the word. And John tells us, that this very thing was ac-
complished, when the gospel was preached by our Saviour
himself, chap. xii. 40, 41 . And surely their condition is most
woful, whom the preaching of the gospel hardeneth, whom
the only remedy destroys.
Now there are four things in this spiritual judgment, that
God sends upon unhealed souls, that have outlived their
season of healing, more or less.
[1.] Blindness of mind and understanding. Their natural
blindness and ignorance shall be increased and confirmed ;
and that by two ways.
1st. Godwin send them 'a spirit of slumber,* R,om. xi. 8.
that is, a great inadvertency and negligence as to the things
of the gospel, that are spoken of, or preached unto them.
As men that slumber take little notice of what is spoken to
them, or about them ; they hear a noise, and sometimes
discern a little what is spoken, but not to any use or pur-
pose : so is it with these persons, on whom God doth judi-
cially send this spirit of slumber ; they hear the sound of the
word, and sometimes it may be take notice of some one
thing or other that is spoken ; but to receive and under-
stand the design of it, to ponder it and improve it, that they
cannot do ; they are under a spiritual slumber. We may see
VOL. XVI. Y
322 THE SIN AND JUDGMENT
multitudes in this condition every day, the word hath no life
nor vigour towards them ; they perceive not the mind of God
in it ; they understand it not ; God hath given them ' a spirit
of slumber/ and they die under it.
2dly. God sends them a spirit of giddiness, causing them
to err in their ways ; Isa. xix. 14. We have a notable in-
stance of this judgment of God, 2 Thess. ii. 10 — 12. The
waters of the sanctuary came unto them, and they were not
healed ; the gospel was preached unto them, but they with-
stood their season ; they received not the love of the truth ;
they did not believe and obey, that they might be saved ;
because they had pleasure in unrighteousness. How then
doth God deal with them? ver. 11. He will send them a
spirit of giddiness or delusion, that ' they shall believe a lie,'
false doctrine, false worship, superstition, and idolatry.
This they shall believe, and have pleasure in; which will
have the fearful end mentioned, ver. 12. And this judg-
ment, as it is already come upon many, so it lies at the door,
I fear, of the most. We see men every day, that have for
some years, it may be, enjoyed the preaching of the gospel,
but not being healed, quickened, and sanctified by it, are
now with all greediness given up to follow after fables on
the one hand, or superstition on the other; there is a spirit
of giddiness from the Lord upon them. And by these means
is the darkness of the minds of men increased, when God is
giving of them up to barrenness.
[2.] Obstinacy in the will, or hardness of heart, pro-
perly so called, is in this judgment of God also. God will
give up unhealed persons to hardness of heart. So is it in
that place of Isa. vi. 10. and it is the same with that which
the apostle calls, ' A reprobate mind ;' Rom. i. 28. that is, a
mind and heart that is good for nothing with regard to spi-
ritual things, profligate, and altogether insensible of them.
And when this befalls any, they will openly despise the
word, and cast it off, using one foolish pretence or other for
their so doing, as Jer. xliv. 16. with xliii. 2. Such persons,
whenever the word is preached unto them, and it lies cross
to their carnal imaginations, or sensual affections, lusts, or
sports, rise up in their hearts with contempt, and rage
against it. Sometimes they will colour their wickedness in
their hearts by some pretence or other: this is the way,
OF SPIRITUAL BA KEENNESS. 323
the humour, the singularity of the preacher. Or sometimes
their rage will carry them out directly against the word,
without any colour or pretence, but because it displeaseth
them. Or if they fall not thus into pride and rage, which
usually is occasioned by their temptations, they grow ut-
terly senseless and stupid, and unconcerned in the things
of God, Let the word thunder from heaven against their
sins, they regard it not. Let the still small voice of the
gospel persuade them unto reconciliation, they attend not
unto it. Let the judgments of God be abroad in the world,
if they escape themselves, they are not concerned about
them. Do they reach their own persons ; they have wrath,
and anger, and vexation ; but they cannot repent, or turn to
the Lord. This is apparently the condition of most in the
world,
[3.] Sensuality of affections is in this judgment also;
Rom. i. 26. ' He gave them up to vile affections;' that is,
to place their affections on vile, sensual things. Unhealed
persons shall do so. Our streets, ale-houses, and many
other places, are full of such whose affections are fixed with
madness on vile things; and they please themselves in
them, little thinking that this is part of the judgment
whereunto they are given up of God, for their unprofitable-
ness under the word ; for their not being healed by the waters
of the sanctuary.
[4,] Searedness of conscience; 1 Tim. iv, 2. 'Having
their conscience seared with a hot iron.' Eph. iv. 19. ' Being
past feeling.* Whatever sin they commit, or condition they
fall into, conscience shall no more discharge its duty in
them, and towards them.
And this is the second thing that God will do towards
such unhealed persons.
(3,) The third thing considerable is the event of this
dealing of God with them; or what is meant by this land's
becoming salt.
Two things, as I have shewed before, are hereby intended :
[1.] Barrenness in this world ; [2.] Eternal ruin in the world
to come.
[1,] Barrenness : they shall never bear any fruit to God.
This was the curse that our Saviour gave to the fig-tree :
* Never fruit grow on thee.' Man was made to bear fruit
y 2
324 THE SIX AND JUDGMENT
unto God ; this is all he came into the world for. Now
when God shall say to any. Go your ways, you shall never
do any thing more for me, whilst you live in this world ;
you shall never bear any fruit to me: what sorer judgment
can any man possibly fall under? I might shew you the
misery of this condition in many particulars. * Israel is an
empty vine;' Hos. x. 1.
[•2.] Eternal ruin, and that irreparable. Prov. xxix. 1.
' He that being often reproved hardeneth his neck, shall
suddenly be destroyed, and that without remedy.' John xv. 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 they are burned.' 2 Thess. ii. 12. 'That they all
might be damned, who believed not the truth, but had
pleasure in unrighteousness.' Heb. vi. 8. ' But that which
beareth thorns and briers is rejected, and is nigh unto
cursing, whose end is to be burned.' This is the certain
event of that land, that is left unto salt, because not healed ;
and of those persons, who having passed over their season
of quickening and sanctifying by the word, are given up to
barrenness and ruin. It will do neither me nor you good to
flatter you, and to put you into any better hope, than your
condition will admit of. See Ezek. xxxiii. 8. 'When I say
unto the wicked, O wicked man, thou shalt surely die ; if
thou dost not speak to warn the wicked from his way, that
wicked man shall die in his iniquity; but his blood will I
require at thine hand.' This will be the end of the one and
the other, when that course is taken. Did I not see the
tokens of this judgment of God abroad in the world, I would
not thus insist upon it as I do.
Use 1. Of exhortation. Make use of your season, that
you fall not under this sore and inexpressible judgment.
God gives men a season, a space to repent in; Rev. ii. 21.
This space and season, as I have shewed you before, is not
ofttimes all the while that the gospel is preached unto you.
The word may be preached, and yet its efficacy wholly re-
strained from you, and that because your time and season
is gone. And so it comes to pass daily ; and you know not
how soon it may be your lot and portion, and you perceive
it not. Therefore is the apostle so earnest in exhorting men
to make use of their day, before their season be gone, Heb.
OF SPIRITUAL BARRENNESS. 325
iii. 12, 13. 'Take heed, brethren, lest there be in any of you
an evil heart of unbelief, in departing from the living God.
But exhort one another daily, while it is called to-day, lest
any of you be hardened through the deceitfulness of sin.'
As if he should say. Take heed to yourselves, stir up your-
selves, for if your day be once passed over, you are then
gone for ever; it w^ill then be too late for you to look out
after mercy. And so again, 2 Cor. vi. 2. Now is the day;
now is the time. If you stand in need of any commodity,
that can be had but at one fair, that day, that season you
will not neglect. You stand in need, I am sure, of grace,
mercy, pardon, Christ, life, salvation ; there is only this
day, this season for you to obtain it in : O, that you would
be persuaded to look out after it, before it be hidden from
you! See Heb. x. 31. * It is a fearful thing to fall into the
hands of the living God.' So the same apostle again, Heb.
xii. 15. ' Looking diligently lest any man fail of the grace of
God,' Use all diligence in this matter.
To excite you a little to this, consider,
(1.) That if you are not healed during your season, you
can never be healed. If the gospel cure you not, you must
die in your sins. Men are greatly mistaken, when they
flatter themselves, that it can never be too late for them in
this world, there is time enough whilst they are alive. Alas !
you have but your season ; and that may be over with you
many days before you leave the world, yea many ye?.rs. We
have everywhere ground evidently * left to salt/ though yet
not burned up. Use your day.
(2.) You know not how your day is going away, nor
when it will be over. The traveller on the road, that hath
a journey to go, knows how to order his affairs. It is,
saith he, so many hours to night, and 1 have time enough
before me; so doth the labouring man also: but, alas! it
is not so with you ; you know not how soon your day may
be over. I speak not of your lives, which the Lord knows
are uncertain ; but the day of the gospel may be over, whilst
the day of your lives continue. Nor can you be certain of
the day of the preaching of the word ; but your day, and your
season in it, may come to an end, this day or this night, for
ought that you or I know. So that your concernment is
unspeakably great in the proposal that is made unto you.
320 THE SIN AND JUDG3IENT
Remember the virgins that were shut out, and their cry at
midnight.
You will say then,What shall we do to know when it is our
season, that we may applyour hearts unto this exhortation?
I ans'.ver: The Lord alone, who is the searcher of all
hearts, knows how it is with you; and whether you huvQ
not any of you in particular outstood your opportunity. I
can only tell you what is a gospel season, which you are to
take care, that you may have a share and interest in.
[1.] It is required that the gospel be preached in th«
power and purity of it. This in general makes' the accept-
able day, the time of salvation.' And if there be nothing
else concurring, this is enough to let a people, or person
know, that the day of the Lord is come upon them, that the
waters of the sanctuary are come unto them. Now con-
sider v/ith yourselves, whether the gospel be preached unto
you or not. Or whether you may not, or might not have it
so jireached unto you, or enjoy the dispensation of it, did
you but discharge your duty. If it be so, this is one evi-
dence that it is yet your day.
[2] It is a special season, when providential calls do
join in with, and farther gospel calls ; when God causes tho
gospel to be dispensed unto a people, and at the same time
puts forth some acts of his providence, that are suited to
awaken men to the consideration of their state and condi-
tion, then is the season of that people. I shall not go over
the several providential calls that have been upon us, to in*
quire after the ways of God. Are all the alterations thathava
beta amongst us, discovering the great uncertainty of all
things that are here below, no call? Was there no call in the
great unseasonableness of the year ? No call in the danger of
the loss of the gospel, which seems to stand ready for its
flight from you ? the great uncertainty how long you may
enjoy these waters of the sanctuary ? It is certain, that if
you have not neglected already your season, your day of
grace, you are now under the time that you are to be tried in,
[3.] Then is the season, when God moves at some sea-^
sons more effectually upon your hearts and spirits in the
dispensation of the word, than at other times. This you
^lone can give an account of; you only know how it is with
ycxu ; you can tell, whether you have not been moved by the
OF SPIRITUAL BARRENNESS. 327
wrord more than formerly.or convinced by it; whether you have
not had purposes of amendment and reformation wrought in
you by it; whether you have not been caused to love it more
than you have done formerly ; whether it hath not begotten
at times resolutions in you to try for life and immortality.
If it have not, it is much to be feared lest the Lord is leav-
ing of you to salt, to an estate of perishing and everlasting
ruin. But if you have had such effects wrought in you,
know of a certain, that the kingdom of God hath come unto
you ; and if you withstand your opportunity, you are gone
and undone for ever, unless you make thorough work before
this dispensation be overpast.
[4.] When you see others about you earnest after the
word ; this is Cod's call and ordinance unto you to look to
your own condition.
If now by any of these means you come to know that the
day of the Lord, and the season of your healing is upon you ;
oh, that you would be prevailed with to be wise for your
own, souls, and to close with the word of the gospel, before
the things of your peace be hidden from your eyes !
I thought, in the next place, to have given you the signs
ofa departing gospel day, and evidences of men's having out-
lived their season, and being given up to salt and barren-
ness; but for some reasons forbear.
Use. 2. To discover the miserable condition of poor
creatures, that having not in their season been healed by
the waters of the sanctuary, are given up of the Lord to salt
and barrenness. No heart can conceive, nor tongue ex-
press the misery of such poor creatures. Let me only men-
tion some particulars.
(1.) They know not that they are so miserable. They per-
ceive not, they understand not the sore judgment that they
are under. Do but their heads ache, or are they sick of an
ague, they feel it presently, and seek out for remedies; but
in this case the curse of God is upon them, and they do not
at all perceive it, and so seek not out for relief; Hos. vii. 9.
' Strangers have devoured his strength, and he knoweth it
not; yea, gray hairs are here and there upon him, yet he
knoweth not.' They are nigh to ruin, to destruction, and
perceive it not, they take no notice of the misery that is at
hand ready to devour them ; or if at any time they begin so
828 TH£ SIN AND JUDGMENT, &C.
to do, they shift oft" the thoughts of it, which is a great part
of their misery,
(2.) They are pleased with the condition in which they
are; 'they cry peace and safety, when sudden destruction
is at hand ;' 1 Thess. v. 3. They please themselves in their
condition, when the vengeance of the Lord is ready to seize
upon them. Is the gospel removed from them, and the
streams of the sanctuary turned away ? They are so far from
being troubled at it, that they rejoice in it, as hath been
declared : they think they may now follow their lusts freely,
and do whatever seems good unto themselves : they despise
others and bless themselves, as if all were well with them.
Or is the word yet continued, but they left to senselessness
and salt under it ? They are pleased with their estate, won-
der at those who are troubled under the word, and exceed-
ingly despise them. All is well with themselves ; and some
of them are ready to deride all others that are under the
work of the Lord. On this account it is, that they do not,
will not, look out for relief, or healing,
(3.) No man can help, or relieve them. Men may pity
them, but they cannot help them. All the world cannot pull
a poor creature out from under the curse of the great God.
(4.) Their eternal ruin is certain, as before proved.
(5.) This ruin is very sore on gospel despisers.
SERMON XXXII.*
GOD'S WITHDRAWING HIS PRESENCE, THE
CORRECTION OF HIS CHURCH.
O Lord, why hast thou made us to err from thy ways, and hardened our
hearts from thy fear! Return for thy servants' sake, the tribes of thine
inheritance. — luA. Ixiii. 17.
These are words that carry a great deal of dread in them;
tremendous words, methinks, as any in the book of God.
And according as our concernment shall be found in them,
they require very sad thoughts of heart. It is come now to
the last, this is the last cast; if we miss in pursuing this
great inquiry, we are undone for ever : ' O Lord, why hast
thou caused us to err from thy ways? Why hast thou har-
dened our hearts from thy fear ;' God is in this matter
whereof we have been complaining.
It is the true chujrch of God that speaks these words.
This is plain in the acting of faith as to the great interest
and privilege of adoption, in the verse foregoing, where they
say, * Doubtless thou art our Father:' however things are
with us, * doubtless thou art our Father.' When all other
evidences fail, faith will secretly maintain the soul with a
persuasion of its relation unto God; as you see by the church
in this place. They were ' all as an unclean thing,' and their
' holiness all faded away as a leaf;' Isa. Ixiv. 6. And yet
faith maintains a sense of a relation to God ; and therefore
they cry, ' Doubtless thou art our Father, though Abraham
be ignorant of us, and Israel acknowledge us not : O Lord,
thou art our Father, our Redeemer; thy name is from ever-
lasting.' And I am persuaded some of you have found it
so, that faith hath maintained an interest in a relation to
God, when all particular evidences have failed. So it is in
•This sermon was preached ona solemn da^ of fasting and pra^^er, March 21,
1675. For which occasion the Doctor had prepared another discourse, but by a
special reason which then occurred, had his thoughts directed to this subject.
330 god's withdrawing his presence,
our head, Jesus Christ, when he cried, ' My God, my God,
why hast thou forsaken me?' When all particular evidences
fail, he can still say, ' My God, my God.' So is it here with
this miserable and distressed church and people of God; all
is lost and gone, and yet faith cries, 'Doubtless thou art our
Father.' And if in the matters of this day, God would help
us to maintain, and not let go our interest in him as our
Father by faith, we should have a bottom and foundation to
stand upon. If it be so with us as hath been confessed to
God, and 1 fear it is worse, we shall be at a loss for our par-
ticular evidences, at one time or otlier ; but yet it will be a
great advantage when faith can maintain its station, and we
be enabled to say, * Though Abraham be ignorant of us, and
Israel will not own us,' sucli vile creatures ; * and though our
righteousnesses are as filthy rqgs/ and our holiness ' fadelh
away as a leaf,' and our adversaries have trodden upon us,
* yet doubtless thou art our Father.' The Lord help us to
say thus when we depart, and we shall yet have a foundation
of hope.
I would observe here the condition of the church at that
time. It was a state of affliction and oppression; of op-
pression on the one hand, and of deep conviction of sin on
the otlier. It is well when they go together.
First, It was a time of distress and oppression ; as is de-
clared, ver. 18. ' Our adversaries have trodden down thy
sanctuary.' The adversary had grievously oppressed them:
but that which the church was most concerned in, was, that
they had trodden down the sanctuary, disturbed the holy as-
semblies, and broken up the worship of God. And it is vvell»
brethren, if under all oppression and distresses that may
befall us, we do really find our principal concern is for the
treading down God's sanctuary. Whatever else lay upon
them, this was that they complained of; * Our adversaries
have trodden down thy sanctuary.'
Secondly, It was also a time of deep conviction of sin
with them. As the prayer is continued unto the end of the
next chapter, you may see what a deep conviction of sin was
fallen upon them, in ver. 6, 7. ' Behold we are all as an un*
clean thing, all our righteousnesses are as filthy rags, we all
do fade as a leaf, and our iniquities like the wind have taken
us away. And there is none that calleth upon thy name.
THE CORRECTION OF HIS CHURCH. 331
that stirreth up himself to take hold on thee : thou hast hid
thy face from us, and melted us down because of our ini-
quities/
Well then, suppose it be a state of great oppression, and
a state of great conviction of sin : what is the course that we
should take? We may turn ourselves this way and that way;
but the church, you see, is come to this, to issue all in an
inquiry after, and a sense of God's displeasure, manifesting
itself by spiritual judgments. And this, in truth, brethren,
if I understand any thing of the state and condition of my
own soul, and yours, and of the generality of the churches
of God in the world, is that which we are in particular called
to, and where we are to issue all this business: namely, to
inquire into God's displeasure, and the reason of it, mani-
festing itself in spiritual judgments. ' O Lord, why hast
thou caused us to err from thy ways? And why hast thou
hardened our hearts from thy fear?'
It is but a little I shall speak to you. at this time : God,
I hope, will give us other seasons to pursue the same de-
sign ; my present distemper, and other occasions, will not
sutler me now to enlarge ; however, I will lay a foundation
(if God help me) by opening the words unto you.
I. What is it to err from the ways of God ?
II. What is it to have our hearts hardened from the fear
of God ?
III. What ways are there, whereby God may cause us to
err from his ways, and harden our hearts from his fear?
IV. What may be the reasons why the Lord should deal
thus severely with a poor people, after they have walked
with him, it may be, many years, that at length they should
be brought to this complaint: ' Lord, why hast thou caused
us to eir from thy ways, and hardened our hearts from thy
fear?' And then,
V. What is to be done for relief in this condition ? What
course is to be taken ?
These are the things that should be first spoken to from
the text ; and then we should come to the last clause : ' Re-
turn for thy servants' sake,' &c. I shall proceed as far as I
am able.
I. What is it to err from the ways of God ?
The ways of God are either God's ways towards us, or
332 god's withdrawing his presence,
our ways towards him, that are of his appointment. God's
ways towards us are the ways of his providence. Our ways
towards God are the ways of obedience and holiness. We
may err in both.
I think in that place of the Hebrews, * They have always
erred in heart, and have not known my ways,' God princi-
pally intends his ways towards them ; they did not know the
ways of his providential workings, how mightily he had
wrought for them. But the ways that God hath appointed
for us to walk in towards him, are these here intended.
Now we may err from thence two ways: 1. In the inward
principle ; 2. In the outward order.
1. We may err in the inward principle. When the prin-
ciple of spiritual life in our hearts decays, when we ' fade as
a leaf,' and wither, then is this our case.
2. We err as to outward order, when we fail in the per-
formance of duty in our walking, and in the course of our obe-
dience and holiness that God hath called us unto. These for
the most part go together. But from the text, and the whole
context, I judge the first here to be principally intended ; a
failing in the principle, in our hearts, and in a lively power
of walking in the ways of God, and of living unto him. So
that to err from the ways of God, is to have our hearts weak-
ened, spiritually disenabled, often turned aside from the
vigorous, effectual, powerful walking with God, which we
are called unto.
II. What is it to have our hearts hardened from the fear
of God?
There is a twofold hardening from God's fear: 1. There
is a total hardening; and, 2. A partial hardening.
1. There is a total hardening, like that mentioned, Isa.
vi. 10. ' Make the heart of this people fat, and make their
ears heavy, and shut their eyes ; lest they see with their eyes,
and hear with their ears, and understand with their heart, and
convert, and be healed.* This was a total hardening that
came upon the Jews when they rejected Christ. That is not
the hardening here intended : those that are given up to a
total hardness will not thus humble themselves before God,
nor plead with God. Blessed be God that he hath not given
us up to a total hardening, that we should utterly and wicked- '
ly depart from his ways.
THE CORRECTION OF HIS CHURCH. 333
2. There is a partial hardening, mentioned by the apo-
stle, Heb. iii. 13. Take heed, * lest any of you be hardened
through the deceitfulness of sin;' lest there come a hard-
ness upon you that may be to your disadvantage. And it is
this partial hardening that is here intended : and wherein it
consists, I shall speak a little afterward. It is this partial
hardening that is intended in the text : ' Thou hast hardened
our hearts from thy fear.'
III. How is God said to cause us to err from his ways,
and to harden our hearts from his fear?
God is said to do it these several ways :
1. God is said to do that (and it is not an uncommon
form of speech in Scripture) whose contrary he doth not do,
when it might be expected, as it were, from him. If there
be a prophet that doth prophesy so and so, ' I the Lord have
deceived that prophet,' Ezek. xiv. 9. that is, I have not kept
him from being deceived, but suffered him to follow the ima-
ginations of his own heart, whereby he should be deceived.
God may be said to cause us to err from his ways, and to
harden our hearts from his fear merely negatively, in that he
hath not kept us up to his ways, nor kept our hearts humble
and soft in them.
Again, God hardens men judicially, in a way of punish-
ment. This is a total hardening, of which we spoke before.
And there are these acts of it, which I think are as evident
in the times wherein we live, as the judgments of God have
been in the plague, or burning of the city, inundations, or
any thing else. Spiritual judgments of God in hardening
the hearts of men judicially and penally to their destruction,
are as visible to every considering person, as any of God's
outward judgments whatsoever. This will appear if we
consider the following things wherein it consists.
(1.) The first thing God doth, when he hardens men's
hearts penally, is to give them up to their own lusts. It is
directly expressed, Rom. i. 24. 'Wherefore God gave them
up to their hearts' lusts.' When God leaves men, and gives
them up to pursue their own lusts with delight and greediness,
then he is hardening them. And this is a visible judgment
of God at this day : he takes off' shame, fear, all restraint
and disadvantages, and gives men up to their hearts' lusts.
(2.) The second thing is, that God in penal hardenino-,
334 G(W)'i> withdiiawi>;g his presen'ce,
gives men up to Satan to blind them, darken them, harden
them; for he is 'the God of this world that blinds the eyes
of men.' And the great work of blinding and hardening
men is committed unto him: and the principal way whereby
he works at this day, is by being a lying spirit in the mouth
of the false prophets, crying, Peace, peace, when God hath
not spoken a word of peace. As it was in the business of
Ahab, when Satan went and catched at a commission to
seduce Ahab to go up to Ramoth Gilead ; he did it by being
a lying spirit in the mouths of the false j^rophets. God is
visibly at work in the world with this judgment, giving men
up unto Satan, acting in the mouths of the false prophets,
who crv. Peace, peace, to all sorts of sinners, when God
speaks not one word of peace.
(3.) The third way whereby God doth judicially give up
men to hardness of heart, is, by supplying thern in his pro-
vidence with opportunities to draw out their lusts. They
shall have oppoitunity for them. It is commonly given for
one of the darkest dispensations of divine providence to-
wards men, when it orders things so that they shall have
Opportunities to accomplish their lusts, and go on in their
ways administered untQ.them.
(4.) Lastly, In pursuit of all these God gives them over
to a 'reprobate mind,' Rom. i. that is. a mind that can
neither judge nor approve of any tiling that is good. Pro-
pose to men the most convincing things wherein their own
interest and concern lies, shew them that eternal ruin lies
at tlie door, it is all one, they having a mind that can judge
of nothing that is good. And the world is full of evidences
of this work of God.
3. God may be said to cause men to err from his ways,
and to harden their hearts from his fear, by withholding,
upon their provocation, some such supply of his Spirit, and
actings of his grace, as they have formerly enjoyed to keep
up their hearts to the ways, and in the fear of God. And
that is the hardening here intended. The Lord had with-
held upon just provocations, those supplies of his grape and
Spirit which formerly were enjoyed, and which had given
them a vigorous spirit in the ways of God, and a tender
heart in the fear of God, which now they have lost, or else
they could never have been sensible of it.
THE CORRECTION OF HIS CHURCH. 335 -
From what has been said we may make the following
observations.
Observation 1. Even true believers themselves may for a
season so err from the ways of God, as to have their hearts
partially hardened from his fear, and may fall under this
state and condition, to err from the ways of God, by a decay
of the principle of grace ; and so to have their hearts hard-
ened from his fear, that they know not where they are, what
they are doing, how it is with them, which way to look for
relief to supply themselves, or how to recover strength, or
heal themselves; but are forced to cry, 'O Lord, why hast
thou caused us to err from thy ways, and hardened our
hearts from thy fear?'
Observation 2. God himself hath a righteous hand in this
frame of spirit, that sometimes befalls believers.
Observation 3. This frame is the most deplorable con-
dition that can befall the church of God at any time ; which
is manifest upon these two accounts; that it both takes
away all solid evidences of God's special love; and inevit-
ably exposes us to outward distresses and ruin, if it be not
remedied. And therefore it is a most deplorable condition
to be brought into such a state.
Let us now a litile inquire, as we before proposed, what
it is to have our hearts hardened thus partially from the fear
of God.
The fear of God may be considered in several respects :
as it regards sin, and so is a fear of caution and humility;
or as it regards judgments, and so is a fear of reverence,
wisdom, and diligence to improve them; or lastly, as it re-
gards duty, and so becomes a fear of obedience and watch-
fulness. Now the want of a due sense of sin, of judgments,
or of a due attendance unto duties, is this partial hardenino-.
(1.) A partial hardening consists in the want of a due
sense of sin. It is the fear of Gi>;\ alone that can give us a
due sense of sin. Judgments will give dread, and convic-
tions disquiet; but it is the fear of God alone that gives a
due sense of sin. Therefore when we want this, our hearts
are in some measure hardened from the fear of God, which
discovers itself in the following particulars : [1.] A want of
a due sense of secret sins ; [2.] A want of a due sense of
sin in an uncircumspect walking ; [3.] A want of a due sense
336 GODS WITHDRAWING HIS PRESENCE,
of surprisal into known sins ; [4.] A want of a due sense
of the sins of others. Where these things are, there is hard-
ening from the fear of God.
[1.] This hardening consists in a want of a due sense of
secret sins. And there is much in tliis. I shall but just
name things unto you. The psalmist lays great weight on
it; Psal. xix. 12. * Keep back thy servant from presumptu-
ous sins; and cleanse thou me from secret faults.' In these
two lie the life of a believer. And there is no more safety,
if we are not cleansed from secret sins, than if we are not
kept back from presumptuous sins. Every one will con-
clude, if they are not kept back from presumptuous sins,
they are undone for ever; but the danger is the same, if
they are not cleansed, and have not a due sense of secret
sins.
If it be asked. What are these secret sins? 1st. They are
the vain imaginations of the mind ; 2dly. The corrupt act-
ings of the affections of the heart ; and, 3dly. A frame of
soul suited unto them. These are the tilings I intend by
secret sins.
1st. The vain imaginations of the mind. The Holy
Ghost tells us that by nature *all the imaginations of the
heart of man are evil, and that continually.' And God
knows what remainders there are of this vanity of mind,
and these vain imaginations in all our hearts. I place it at
the head of what I intend, whereof, if we have not a due
sense, we are under hardening from the fear of God. These
vain imaginations of our mind, are such as no eye sees, none
knows, not the angels in heaven, nor the devils, but are the
special object of the eye, and sight, and knowledge of God.
2dly. The corrupt actings and desires of our affections,
wherein lust conceiveth. Lust tempts and seduces in vain
imaginations, but conceiveth in the corrupt desires and act-
ings of our affections.
3dly. And both these, if indulged in any measure, will
be continually pressing upon our nature; both the vain ima-
ginations of the mind, and the corrupt actings of the affec-
tions towards perishing, worldly, sensual things, either to
lawful objects in an undue manner, or to unlawful objects,
will both be pressing on the mind; and if, by solicitation,
they take place upon it, then the mind is cast into a dead,
THE rORIlECTlON OF HIS CHURCH. 337
lifeless, carnal, loose frame; which frame also I reckon
among these secret sins.
Now, brethren, more or less these things are true in us,
according to the several degrees of grace we have received,
through the woful negligence we have been betrayed into.
Have we a due sense of these thing's? Or can we walk with
boldness and confidence, peace and undisturbedness in our
minds day and night, though these things be upon us? If
so, we are in some measure hardened from the fear of God.
The fear of God hath not its proper work upon us, which
would keep us deeply sensible of these things, deeply aflOlict
us for them, keep us in an abhorrence of them, and make
us watchful against them night and day ; and not suffer
vain thoughts to come and go without spiritual conflicts,
nor inordinate affections to the world, without wounds given
to it by the Spirit of God. If it is not so with us, our
hearts are hardened from the fear of God.
[2.] This partial hardening also contains in it a want of
a due sense of an irregular course of walking. There is a
course of walking that will please the world, satisfy the
church, and which professors shall greatly approve of; and
yet if a man come to examine his own heart by the rule, he
shall find his course of walking judged: for though the
world hath nothing to object against us, and though pro-
fessors do well approve of us ; yet when we come to the
rule, that will discover our iniquity. We are bound to walk
by rule : ' God will have mercy on them that walk according
to this rule.' We are bound to walk circumspectly in all
things : ' Walk circumspectly, redeeming the time ; worthy
of God; worthy of the Lord;' which extend to all duties of
our walk in the whole course of our lives. If we satisfy
ourselves that our walk is such as answers known duties
that are required of us, that none in the world can lay blame
upon us, and professors will approve of; but do not bring it
to the rule, and judge it there, we err from the ways of
God: and if we bring it to the rule, and judge it there, and
have not a due sense, so as to be greatly humbled for it, our
hearts are so far hardened from the fear of God; for if we
were in the fear of God all the day long, as we ought to be,
it would be so with us. Many men's boldness and con-
fidence in the world, and many men's peace will be resolved
VOL. XVI. z
338 CxOd's WITHDRAAVING HIS PRESENCE,
at length into a neglect of this duty, that they have not
proved their walk by this rule, and that light God hath set
up in their own souls. We may, I say, brethren, have
something of this partial hardness upon our hearts in these
instances, want of a deep sense as to secret sins, want of
self-judging as to our irregular walking, wherein it comes
short of the rule, the holy rule we are to attend unto. And
who can say of his walk, that it is worthy of God and the
Lord, which yet we are called unto? Alas, it is not worth
the owning ourselves, and the profession we make; how
much less is it worthy of God ?
[3.] This hardening likewise carries it in a want of a due
sense of sin upon surprisal into known sins. ' There is no
man that liveth and sinneth not ;' but this respects known
sins : I do not mean sins that are known unto others, but
sins we know in particular, wherein we have offended against
God. And known sins are great sins, sins against light, and
for the most part against engagements and promises of watch-
fulness ; and there is something, if we examine thoroughly,
of wilfulness in them: and great sins should have great
sorrow and great humiliation. Truly, brethren, I am afraid,
and I would be jealous over myself and you, that we are apt
to put off even known sins upon slighter terms than the rule
of the covenant doth admit of. We are apt to resolve them
in general into the covenant of grace and mercy, or to pass
them over with one or two confessions, or the like, and do
not bring every known sin unto its proper issue in the blood
of Christ, as we ought. If we do not do this, we are hardened
thus partially from the fear of God. The true fear of God
would keep us up to this, that no one known sin should ever
pass us, without a particular issuing of it in the blood of
Christ, and obtaining peace in it.
[4.] Want of a due sense of the sin of others is a great
sign that we are partially hardened from God's fear; as it is
a sign men are totally hardened, when they do not only
commit sin themselves, but have pleasure in them that do it.
We have before us the sins of professors, the sins of the
world, the provoking sins of the nation, in the generation
wherein we live, and the sins of all sorts of men ; and I think
there is not in any one duty more spiritual wisdom required
of believers, than how to deport themselves, with a suitable
THE CORRECTION OF HIS CHURCH. 339
frame of heart, in reference to the sins of other men. Some
are ready to be contented that they should sin, and some-
times ready to make sport at their sins, and for the most
part it is indifferent unto us at what rate men sin in the
world, so it go well with us or the church of Christ. We
understand but little of that: * Rivers of waters run down
mine eyes, because men keep not thy law ;' Psal. cxix. 136.
I confess, I think there is little of this in the world that we
can truly say, as he did, by the Spirit of God, that our eyes
run down with water, because other men, all sorts of men,
keep not God's law. There is a * sighing and mourning for
all the abominations that are done among a people.' What
people? Truly people that were idolaters, and false wor-
shippers, and very wicked, as that people was at that time :
yet God required there should be* sighing and mourning for
all the abominations;' and took special notice of the work-
ing of grace that one way above all other things. And the
Lord help us, I am afraid we have very small concern for the
sins of other men. And it is resolved into these two prin-
ciples : want of zeal for God's glory ; and want of compas-
sion to the souls of men, which would make us deeply con-
cerned for the sins of other men. Sin in the world is sfrown a
common thing to us; we do not rend our garments, when we
hear of all the blasphemies and atheism in the world all the
blood, uncleanness, profaneness, oaths. Every sin is grown
common to us ; nobody is affected ; * None taketh hold
upon God,' saith the prophet. What will be the end of these
things? Yet we speak of them as commonly as of our daily
food. This is not to be under the power of the fear of the
Lord. There is a partial hardness upon us from the fear of
the Lord in that general, and almost universal unconcerned-
ness that is upon us about the sins of other men.
I thought to have spoken to the remaining heads of this
partial hardness of our hearts from God's fear; the want of
a due sense of God's judgments ; and the want of a due at-
tendance unto, and walk with God in a way of duty: but I
shall wave them, and proceed to the fourth thing proposed to
be inquired into.
IV. Why doth the holy God deal thus with a professing
people? What reason can we find in ourselves, why it should
be so, in making this complaint, that we neither charge God
z 2
340 god's withdram'ing his presence,
foolishly, as the author and cause of sin; nor go about to
extenuate our own sins, but aggravate and burden our con-
sciences with a sense of them ? Why doth the holy God
thus deal with us?
The reasons are of two sorts: 1. What provokes God unto
it, which are the procuring reasons ; 2. What God aims at
in it, which are the final reasons, why it is thus with us.
1. What provokes God to it? I answer, three things.
(1.) Un thankfulness for mercy received. Thus in the
chapter wherein is my text, it is said, ver. 8 — 10. 'Surely
they are my people, children that will not lie : so he was their
Saviour. In all their afflictions he was afflicted, and the
angel of his presence saved them : in his love and in his pity
he redeemed them, and he bare them, and carried them all the
days of old. But they rebelled and vexed his Holy Spirit:
therefore he was turned to be their enemy, and he fought
against them.' God doth in this matter turn to be our
enemy; he fights against us. Why doth he so? Because
he hath redeemed us in his love, because he hath borne us in
his arms all the days of our lives, because he hath manifested
that in all our afflictions he was afflicted, because he had
been a Saviour, and heard us; and under all these mercies
received, we have rebelled and vexed his Holy Spirit, have
been unthankful and ungrateful : therefore he is become our
enemy, and fights against us. I beg of you, brethren, that
we may call over those innumerable mercies we have re-
ceived from the Lord, spiritual mercies, temporal mercies,
and consider whether these evils be not befallen us; whether
our unthankfulness for mercy hath not caused God to be-
come our enemy, and to fight against us.
(2.) A second reason is, inordinate cleaving to the things
of the world at a most undue season. It may be it would
not provoke God so much thus to fight against us, and harden
our hearts from his fear, if the season of it was not undue.
Do not w^e see with our eyes, and hear with our ears, that God
is unsettling all things here below, and that all these things
shall be dissolved? When God gives so many intimations,
that ' all these things shall be dissolved, what manner of per-
sons ought we to be in all holy conversation and godliness ?'
Cleaving inordinately to the things of the world, at such a
season, is that which provoketh God to deal thus; 'For the
THE CORRECTION OF HIS CHURCH. 341
iniquity of his covetousness was I wroth, and smote him; I
hid me and was wroth, and he went on frowardly in the way
of his heart.' God smote them for the iniquity of their
covetousness in such a woful undue season. Let us, bre-
thren, be at work; I may be under great mistakes and misap-
prehensions, but I must tell you what is upon my heart ; I
cannot but think, that unless we are particularly at work
every one of us, we shall be overtaken with these dismal and
dreadful effects, and God will appear against us, and fight
against us.
(3.) The third reason i^, our unprofitableness, and un-
suitableness to the means of grace we have enjoyed. O, the
barren land of England, upon which the rain hath often
fallen, and hath brought forth nothing but briers and thorns !
We have had our proportion in it, brethren, you of this con-
gregation can even make your boast of what you have en-
joyed of this and that man's ministry for many years ; but,
O, the leanness and barrenness that is among us now all is
done, our unsuitableness to the means we have enjoyed ! We
may repent one day that we ever had any among us who ex-
celled others in gifts and graces, if we profit no more. We
have not profited suitably to the means we have enjoyed, but
every vain and foolish imagination hath turned us aside from
keeping as we ought to the good and holy ways of God. We
do not flourish in fruitfulness, in savouriness, and profitable-
ness answerable to what the dispensations of God have been
towards us ; for the dew of God hath been upon us from
time to time.
Now besides these things named, which are public causes,
why God hath brought us under this dispensation, let us all
search our hearts, and say, ' Lord, why hast thou caused
me thus far to err from thy ways, and hardened my heart
from thy fear?' Why have I not former faith, love, aflfec-
tions, zeal ? Why do not I mourn more? Where are my
tears and humiliation ? Those heart-breaking sighs and
groans after God which my heart was once filled withal ?
O Lord, ' why is my heart thus hardened from thy fear?'
Let us inquire into the particular reasons, that at last we
may come to cry, * Return, O Lord, for thy servants' sake,
the tribes of thy inheritance.'
2. What does God aim at in such a dispensation ? We
342 god's withdrawing his presence,
have mentioned the procuring reasons and causes : now
what are the final ends, why God will thus deal with us ?
There are two ends the holy God seems to have in these
things.
(1.) The first is to awaken us unto the consideration of
what an all-seeing God he is, with whom we have to do.
When we please the world, and one another, and ourselves
in our walkings and conversations, God will have us know,
he is displeased. Though we please ourselves, and cry,
Peace, and please the world, and one another ; yet God will
so withdraw his Spirit and grace, that we shall be forced to
say. Why is God thus displeased with us? He will have
us glorify him, as one that is an all-seeing God ; as one that
knows our inward frames, and tries us upon them.
(2.) God doth it to awaken us. If there be any thing of
true grace in our hearts, a sense of spiritual judgments will
awaken us, when all outward judgments in the world will
not do it : no, if thunder and lightning be round about us,
if ruin and the sword before us, and the earth underneath
be ready to swallow us up, they will not work so kindly
upon a believer's heart, as a sense of spiritual judgments.
I hope God hath a design of love to awaken us all by this
dispensation, to return unto him.
But to proceed to the last inquiry.
V. What way shall we take now for retrieving our souls
out of this state and condition ?
One way is prescribed here. It is by prayer: ' Return,
O Lord.' It is to beg of God to return.
What arguments have we to plead with God to return?
This being the case, the arguments here given are peculiar
to the case; and we may plead them. They are two : 1. So-
vereign mercy and compassion; and, 2. Faithfulness in
covenant. They are both here pleaded.
1. Sovereign mercy : ver. 15. ' Look down from heaven,
and behold from the habitation of thy holiness and of thy
glory : where is thy zeal and thy strength, the sounding of
thy bowels and of thy mercy towards me ? are they restrain-
ed ?' Our great plea in this case is upon sovereign mercy
and compassion. Plead the pity of God ; beg mercy of God ;
come to God, as those that stand in need of mercy, and of
the sounding of his bowels.
THE CORRECTION OF HIS CHURCH. 343
2. The second argument is, God's faithfulness in the
covenant: ver. 16. * Doubtless thou art our Father :' we are
thine.
These are the two arguments we are night and day to
plead with God, for our recovery from this state and condi-
tion of erring from the ways of God, and of having our
hearts hardened from his fear : sovereign mercy, and cove-
nant faithfulness. And this is all I shall speak to at this
time.
SERMOiN XXXIII*
PERILOUS TIMES.
This know also, that in the last days perilous times shall come.
2 Tim. iii. 1.
You know my way and manner upon these occasions, is to
speak as plainly and familiarly as I can, unto what is of our
present concernment; and so I design to do at this time, if
it shall please God to help under infirmities.
The words contain a warning of imminent dangers. And
there are four things in them. First, The manner of the
warning : * This know also.' Secondly, The evil itself that
they are warned of: ' perilous times.' Thirdly, The way of
their introduction : they ' shall come.' Fourthly, The time
and season of it: they ' shall come in the last days.'
First, The manner of the warning: 'This know also.'
Thou Timothy, unto the other instructions which I have
given thee, how to behave thyself in the house of God,
whereby thou mayest be set forth as a pattern unto all gos-
pel ministers in future ages, I must also add this : ' This know
also.' It belongs to thy office and duty to know and con-
sider the impending judgments that are coming upon
churches.
And so, as a justification of my present design, if God
enable me unto it, I shall here premise. That it is the duty of
the ministers of the gospel to foresee and take notice of the
dangers which the churches are falling into. And the Lord
help us, and all other ministers, to be awakened unto this
part of our duty. You know how God sets it forth Ezek.
xxxiii. in the parable of the watchman, to warn men of ap-
proaching dangers. And truly God hath given us thi« law;
if we warn the churches of their approacliing dangers, we
discharge our duty ; if we do not, their blood will be re-
quired at our hands. The Spirit of God foresaw negligence
apt to grow upon us in this matter ; and therefore the Scrip-
* This sermon was preached Nov. 3, 1676, being a day set apart for solemn fast-
ing and prayer.
PERILOUS TIMES. 345
ture only proposeth duty on the one hand ; and on the other
requires the people's blood at the hands of the watchmen, if
they perform not their duty So speaks the prophet Isaiah,
chap, xxi. 8. 'He cried, A lion : My Lord, I stand continually
upon the watch-tower.' A lion is an emblem of approaching
judgment. 'The lion hath roared, who can but tremble?*
saith the prophet Amos. It is the duty of ministers of the
gospel to give warning of impending dangers.
Again, the apostle in speaking unto Timothy, speaks
unto us also, to us all : ' This know ye also.' It is the great
concern of all professors and believers of all churches,, to
have their hearts very much fixed upon present and ap-
proaching dangers. We have inquired so long about signs,
tokens, and evidences of deliverance, and I know not what,
that we have almost lost the benefit of all our trials, afflic-
tions, and persecutions. The duty of all believers, is to be
intent upon present and imminent dangers. ' O Lord,' say
the disciples. Matt, xxi v. * what shall be the sign of thy com-
ing?' They were fixed upon his coming. Our Saviour an-
swers, I will tell you. L There shall be an abounding of
errors and false teachers : many shall say, ' Lo, here is
Christ, and lo there is Christ.' 2. There shall be an apostacy
from holiness : ' Iniquity shall abound, and the love of many
shall wax cold.' 3. There shall be great distress of nations:
' Nation shall rise against nation, and kingdom against king-
dom.' 4. There shall be great persecutions : ' And they
shall persecute you, and bring you before rulers, and you
shall be hated of all men for my name's sake.' 5. There shall
be great tokens of God's wrath from heaven : ' Signs in the
heavens, the sun, moon, and stars.' The Lord Christ would
acquaint believers how they should look for his coming : he
tells them of all the dangers. Be intent upon these things;
I know you are apt to overlook them, but these are the things
that you are to be intent upon.
Not to be sensible of a present perilous season, is that
security which the Scripture so condemns; and I will leave
it with you in short under these three things: 1. It is that
frame of heart which of all others God doth most detest and
abhor. Nothing is more hateful to God than a secure frame
in perilous days. 2. I will not fear to say this, and go with
it, as to my sense, to the day of judgment : A secure person,
346 PERILOUS TIMES.
in perilous seasons, is assuredly under the power of some
predominant lust, whether it appears, or not. 3. This se-
cure, senseless frame is the certain presage of approaching
ruin. This know, brethren, pray know this, I beg of you, for
yours and my own soul, that you will be sensible of, and af-
fected with, the perils of the season, whereinto we are cast.
What they are, if God help me, and give me a little strength,
I shall shew you by and by.
Secondly, There is the evil and danger itself thus fore-
warned of: and that is, Kaipol xoXettoi, hard times, perilous
times, times of great difficulty, like those of public plagues,
when death lies at every door; times that I am sure we
shall not all escape, let it fall where it will. I will say no
more of it now, because it is that which I shall principally
speak to afterward.
Thirdly, The manner of their introduction, IvaHjaovTai,
' shall come.' We have no word in our language that will
express the force of cvterrrjjut. The Latins express it by,
' immineo, incido,' the coming down of a fowl unto his
prey. Now our translators have given it the greatest force
they could. They do not say, * Perilous times will come,'
as though they prognosticated future events ; but, ' Perilous
times shall come.' Here is a hand of God in this business :
they shall so come, be so instant in their coming, that no-
thing shall keep them out ; they shall instantly press them-
selves in, and prevail. Our great wisdom then will be to
eye the displeasure of God in perilous seasons, since there
is a judicial hand of God in them : and we see in ourselves
reason enough why they should come. But when shall
they come ?
Fourthly, They * shall come in the last days,' Iv cerxaratf
tlfiipaig. The words ' latter,' or ' last days,' are taken three
ways in Scripture : sometimes for the times of the gospel,
in opposition to the Judaical church state, as in Heb. i. 1.
• Hath in these last days spoken unto us by his Son.' And
elsewhere it may be taken (though I remember not the
place) for days towards the consummation of all things, and
the end of the world. And it is taken often for the latter
days of churches; 1 Tim. iv. 1. * The Spirit speaks ex-
pressly, that in the latter times some shall depart from the
faith.' And so the apostle John, 1 Epist. ii. 18. ' Little chil-
PERILOUS TIMES. 347
dren, it is the last time : and as ye have heard that anti-
christ shall come, even now there are many antichrists,
whereby we know that it is the last time.' And that is the
season here intended. But yet you may take it in what
sense you will : the last days, the days of the gospel ; the
last days towards the consummation of all things, and the
end of the world ; the last days following the days of the
profession of churches, those called reformed churches, or
our own churches in the ways wherein we walk ; and the
last days with many of us, with respect to our lives. In
whatever sense the words are taken, it is time for us to look
what shall come in these last days.
But the observation which at present I shall insist on
from the text, is this :
Observation. When churches have been continued for
awhile in their profession, and begin to fall under decays
therein, perilous seasons shall overtake them, which it will
be hard for them to escape. * This know also, that perilous
times shall come.'
My design is only to dispose your minds a little to the
work of the day : and all I shall do is to shew in several in-
stances what are the things that make a season perilous ; and
what is our duty with reference unto such perilous seasons,
both as to particular perils, and perilous times in general.
And it must not be said, as once it was of the prophet Eze-
kiel : ' He prophesied of things a great way off.' We do not
prophecy of things a great way off; no, we shall speak of
things that are even upon us, what we see and know, and is
as evident, as if written with the beams of the sun.
1. The first thing that makes a season perilous, is, when
the profession of true religion is outwardly maintained un-
der a visible predominancy of horrible lusts and wicked-
ness. And the reason why I name it in the first place is,
because it is what the apostle gives his instance in, in this
place : * Perilous times shall come.' Why ? ' For many
shall be lovers of themselves, covetous, boasters, proud,
blasphemers, disobedient to parents, unthankful, unholy,
without natural affection, truce-breakers, false accusers,
incontinent, fierce, despisers of those that are good, traitors,
heady, high-minded, lovers of pleasures more than lovers of
God; having a form of godliness;' maintaining their pro-
348 PERILOUS TIMES.
fession of the truth of religion under a predominancy, a
visible, open predominancy of vile lusts, and the practice of
horrible sins. This rendered the season perilous. Whether
this be such a season or not, do you judge. And I must say
by the way, we may and ought to witness against it, and
mourn for the public sins of the days wherein we live. It is
as glorious a thing to be a martyr for bearing testimony
against the public sins of an age, as in bearing testimony
unto any truth of the gospel whatsoever.
Now where these things are, a season is perilous,
1. Because of the infection : churches and professors
are apt to be infected in it. The historian tells us of a
plague at Athens, in the second and third year of the Pe-
loponnesian war, whereof multitudes died; and of those that
lived, few escaped, but they lost a limb, or part of a limb,
some an eye, others an arm, and others a finger; the infec-
tion was so great and terrible. And truly, brethren, where
this plague comes, of the visible practice of unclean lusts
under an outward profession, though men do not die, yet
one loses an arm, another an eye, another a leg by it; the
infection diffuses itself to the best of professors, more or
less. This makes it a dangerous and perilous time.
2. It is dangerous because of the effects ; for when pre-
dominant lusts have broken all bounds of divine light and
rule, how long do you think that human rules will keep
them in order? They break through all in such a season as
the apostle describes. And if they come to break through
all human restraints, as they have broken through divine,
they will fill all things with ruin and confusion.
3. They are perilous in the consequence, which is, the
judgments of God. When men do not receive the truth in
the love of it, but have pleasure in unrigliteousness, God
will send them strong delusions to believe a lie. So
2 Thess. ii. 10, 11. is a description how the papacy came
upon the world. Men professed the truth of religion, but
did not love it; they loved unrighteousness and ungodli-
ness, and God sent them popery. That is the interpretation
of the place according to the best divines. Will you profess
the truth, and at the same time love unrighteousness? The
consequence is security under superstition and ungodli-
ness. This is the end of such a perilous season: and the
PERILOUS TIMES. 349
like may be said as to temporal judgments, which I need not
mention.
Let us now consider what is our duty in such a perilous
season.
(l.y We ought greatly to mourn for the public abomi-
nations of the world, and of the land of our nativity wherein
we live. I would only observe that place in Ezek. ix. God
sends out his judgments and destroys the city ; but before,
he sets a mark upon the foreheads of the men that sigh for
all the abominations that are done in the midst thereof.
You will find this passage referred in your books to Rev.
vii. 3. 'Hurt not the earth, nor the sea, nor the trees, till
we have sealed the servants of our God in their foreheads.'
I would only observe this, that such only are the servants of
God, let men profess what they will, * who mourn for the
abominations that are done in the land.' The mourners in
one place, are the servants of God in the other. And truly,
brethren, we are certainly to blame in this matter. We have
been almost well contented that men should be as wicked as
they would themselves, and we sit still and see what would
come of it. Christ hath been dishonoured, the Spirit of God
blasphemed, and God provoked against the land of our na-
tivity ; and yet we have not been affected with these things.
I can truly say in sincerity, I bless God, I have sometimes
laboured with ray own heart about it. But I am afraid we
all of us come exceeding short of our duty in this matter.
' Rivers of waters,' saith the psalmist, ' run down mine eyes,
because men keep not thy law.' Horrible profanation of the
name of God, horrible abominations, which our eyes have
seen, and our ears heard, and yet our hearts been unaffected
with them ! Do you think this is a frame of heart God re-
quireth of us in such a season, to be regardless of all, and
not to mourn for the public abominations of the land. The
servants of God will mourn. I could speak, but am not free
to speak, to those prejudices which keep us off from mourn-
ing for public abominations ; but they may be easily sug-
gested unto all your thoughts, and particularly what they
are that have kept us off from attending more unto this duty
of mourning for public abominations. And give me leave to
say, that according to the Scripture rule, there is no one of
us can have any evidence that we shall escape outward
350 PERILOUS TIMES.
judgments that God will bring for these abominations, if we
have not been mourners for them ; but that as smart a re-
venge, as to outward dispensations, may fall upon us, as
upon those that are most guilty of them ; no Scripture evi-
dence have we to the contrary. How God may deal with
us, I know not.
This then is one part of the duty of this day, that we
should humble our souls for all the abominations that are
committed in the land of our nativity ; and in particular,
that we have no more mourned under them.
(2.) Our second duty, in reference to this perilous sea-
son, is to take care that we be not infected with the evils
and sins of it. A man would think it were quite contrary;
but really to the best of my observation, this is, and hath
been the frame of things, unless upon some extraordinary
dispensation of God's Spirit : as some men's sins grow very
high, other men's graces grow very low. Our Saviour hath
told us. Matt. xxiv. 12. * Because iniquity shall abound, the
love of many will wax cold.' A man would think the abound-
ing of iniquity in the world should give great provocation to
love one another. No, saith our Saviour, the contrary will
be found true : as some men's sins grow high, other men's
graces will grow low.
And there are these reasons for it :
[1.] In such a season we are apt to have light thoughts of
great sins. The prophet looked upon it as a dreadful thing,
that upon Jehoiakim's throwing the roll of Jeremiah's pro-
phecy into the fire, till it was consumed, ' yet they were
not afraid, nor rent their garments, neither the king nor any
of his servants, that heard all these words ;' Jer. xxxvi. 24.
They were grown senseless both of sin and judgment. And
where men (be they in other respects never so wise) can grow
senseless of sin, they will quickly grow senseless of j udgments
too. And I am afraid the great reason why many of us have
no impression upon our spirits of danger and perils, in the
days wherein we live, is because we are not sensible of sin.
[2.] Men are apt to countenance themselves in lesser
evils, having their eyes fixed upon greater abominations of
other men, that they behold every day : nay, there are those,
who pay their tribute to the devil, walk in such and such
abominations, and so countenance themselves in lesser evils.
PERILOUS TIMES. 351
This is part of the public infection, that they ' do not run
out into the same excess of riot that others do ;' though
they live in the omission of duty, conformity to the world,
and in many foolish, hurtful, and noisome lusts. They coun-
tenance themselves with this, that others are guilty of greater
abominations.
[3.] Pray let such remember this, who have occasion for
it (you may know it better than I, but yet I know it by rule
as much as you do by practice), that general converse in the
world, in such a season, is full of danger and peril. Most
professors are grown of the colour andcomplexion of those
with whom they converse.
This is the first thing that makes a season perilous. I
know not whether these things may be of concern and use
unto you, they seem so to me; and I cannot but acquaint
you with them.
II. A second perilous season, and that we shall hardly
come off in, is, when men are prone to forsake the truth, and
seducers abound to gather them up that are so; and you
will have always these things go together. Do you see se-
ducers abound ? You may be sure there is a proneness in
the minds of men to forsake the truth ; and when there is
such a proneness, they will never want seducers, those that
will lead off the minds of men from the truth ; for there is
both the hand of God and Satan in this business. God ju-
dicially leaves men, when he sees them grow weary of the
truth, and prone to leave it ; and Satan strikes in with the
occasion, and stirs up seducers. This makes a season pe-
rilous. The apostle describes it, 1 Tim. iv. 1. 'Now the Spi-
rit speaks expressly, that in the latter times,' these perilous
days, * some shall depart from the faith, giving heed to seduc-
ing spirits, and doctrines of devils.' And so Peter warns
them to whom he writes, 2 Epist. ii. 1, 2. that ' there shall
come false teachers among them, who privily shall bring in
damnable heresies, even denying the Lord that bought them,
and bring upon themselves swift destruction : and many
shall follow^ their pernicious ways.' There shall come times
full of peril, which shall draw men off from the truth, into
destruction.
If it be asked, how we may know whether there be a
352 PERILOUS TIMES.
proneness in the minds of men in any season to depart from
the truth ? there are three ways whereby we may judge of it.
1. The first is that mentioned 2 Tim. iv. 3. 'The time
will come, when they will not endure sound doctrine, but
after their own lusts shall they heap to themselves teachers,
having itching ears.' When men grow weary of sound doc-
trine, when it is too plain, too heavy, too dull, too common,
too high, too mysterious, one thing or other that displeases
them, and they would hear something new, something that
may please ; it is a sign that there is in such an age many
who are prone to forsake sound doctrine : and many such
we know.
2. When men have lost the power of truth in their con-
versation, and are as prone and ready to part with the pro-
fession of it in their minds. Do you see a man retaining
the profession of the truth, under a worldly conversation?
He wants but baits from temptation, or a seducer to take
away his faith from him. An inclination to hearken after
novelties, and loss of the power of truth in the conversation,
is a sign of proneness unto this declension from the truth.
Such a season, you see, is perilous. And why is it perilous?
Because the souls of many afe destroyed in it. The apostle
tells us directly, 2 Pet. ii. 1. 'of false prophets among the
people, who privily bring in damnable heresies, even deny-
ing the Lord that bought them, and bring upon themselves
swift destruction.' Will it abide there ? No : * And many
shall follow their pernicious ways, by reason of whom the
way of truth shall be evil spoken of.' Brethren, while it is
well with us through the grace of God, and our own houses
are not in flames, pray do not let us think the times are not
perilous, when so many turn unto popery and quakerism,
into pernicious errors, and fall into swift destruction. Will
you say the time of the public plague was not perilous, be-
cause you are alive ? No. Was the fire not dreadful, be-
your houses were not burnt ? No. You will notwithstand-
ing say it was a dreadful plague, and a dreadful fire. And
pray consider, is not this a perilous season, when multitudes
have an inclination to depart from the truth, and God in just
judgment hath permitted Satan to stir up seducers to draw
them into pernicious ways, and their poor souls perish for
ever?
PERILOUS TIMES. 353
Besides, there is a great aptness in such a season to work
indifFerency in the minds of those who do not intend utterly
to forsake the truth. Little did I think, I should ever have
lived in this world to find the minds of professors grown al-
together indifferent, as to the doctrine of God's eternal elec-
tion, the sovereign efficacy of grace in the conversion of
sinners, justification by the imputation of the righteousness
of Christ ; but many are, as to all these things, grown to an
indifferency, they know not whether they are so or not. I
bless God, I know something of the former generation, when
professors would not hear of these things without the high-
est detestation ; and now high professors begin to be leaders
in it, and it is too much among the best of us. We are not
so much concerned for the truth as our forefathers : I wish
I could say we were as holy.
3. This proneness to depart from the truth, is a perilous
season, because it is the greatest evidence of the withdraw-
ing of the Spirit of God from his church ; for the Spirit of
God is promised to this end, * to lead us into all truth ;' and
when the efficacy of truth begins to decay, it is the greatest
evidence of 'the departing and withdrawing of the Spirit of
God. And I think that this is a dangerous thing; for if the
Spirit of God departs, then our glory and our life depart.
What now is our duty in reference to this perilous sea-
son ? Forewarnings of perils are given us to instruct us in
our duty.
(1.) The first is, not to be content with what you judge
a sincere profession of truth, but to labour to be found in the
exercise of all those graces which peculiarly respect the truth.
There are graces that peculiarly respect the truth, that we
are to exercise ; and if these are not found in oin- hearts, all
our profession will issue in nothing.
And these are,
[1.] Love: 'Because they loved not the truth.' They
made profession of the gospel, but they received not the
truth in the love of it. There was want of love of the truth :
truth will do no man good, where there is not the love of it.
Speaking the truth in love, is the substance of our Christian
profession. Pray, brethren, let us labour to love the truth,
and take off all prejudices from our minds that we may
do so.
VOL. XVI, 2 A
354 PERILOyS TIMES.
[2.] It is the great and only rule to preserve us in peril-
ous tiiaes, to labour to have the experience of the power of
every truth in our hearts. ' If so be ye have learned the
Lord Je3(is.' How? So as to * put off the old man Avliich is
corrupt, according to the lusts of the flesh; and to put on
the new man, which after God is renewed in righteousness
and holiness ;' Eph. iv. 22 — 24. This is to learn the truth.
The great grace that is to be exercised with reference to
truth, in such a season as this, is to exemplify it in our
hearts, in the power of it. Labour for the experience of the
power of every truth in your ovv'n hearts and lives.
[3.] Zeal for the truth. Truth is the most proper object
for zeal. We ought to ' contend earnestly for the truth once
delivered to the saints ;' to be willing, as God shall help us,
to part with name, and reputation, and to undergo scorn and
contempt, all that this world can cast upon us, in giving testi-
mony unto the truth. Every thing that this world counts dear
and valuable is to be forsaken, rather than the truth. This was
the great end for which Christ came into the world.
(2.) Cleave unto the means that God hath appointed and
ordained for your preservation in the truth. I see some are
ready to go to sleep, and think themselves not concerned in
these things; the Lord awaken their hearts. Keep to the
means of preservation in the truth ; the present ministry.
Bless God for the remainder of a ministry valuing the truth,
knowing the truth, sound in the faith; cleave unto them.
There is little influence upon the minds of men from this or-
dinance and institution of God in the great business of the
ministry. But know there is something more in it, than that
they seem to have better abilities to dispute, than you; more
knowledge, more light, better understandings than you. If
you know no more in the ministry than this, you will never
have benefit by it. They are God's ordinance, the name of
God is upon them, God will be sanctified in them. They
are God's ordinance for the preservation of the truth.
(3.) Let us carefully remember the faith of them who
went before us in this nation, in the profession of the last
age. I am apt to think there was not a more glorious pro-
fession for a thousand years upon the face of the earth, than
was among the professors of the last age in this nation. And
pray what faith were they of? Were they half Arminian,
PERILOUS TIMES. 355
and half Socinian ; half Papist, and half I know not what?
Remember how zealous they were for the truth ; how little
their holy souls would have borne with those public defec-
tions from the doctrine of truth, which we see, and do not
mourn over, but make nothing of in the days wherein we
live. God was with them, and they lived to his glory, and
died in peace, 'whose faith follow,' and example pursue, and
remember the faith they lived and died in. Look round
about and see, whether any of the new creeds have produced
a new holiness to exceed theirs.
III. A third thing that makes a perilous season is, profes-
sors mixing themselves with the world, and learning their man-
ners. And if the other perilous seasons are come upon us, this
is come upon us also. This was the foundation and spring of
the first perilous season that was in the world, that first brouo-ht
in a deluge of sin, and then a deluge of misery. It was the
beginning of the first public apostacy of the church, which
issued in the severest mark of God's displeasure. Gen. vi. 2.
'The sons of God saw the daughters of men, that they were
fair, and took them wives of all which they chose.' This is
but one instance of the church of God, the sons of God, pro-
fessors mixing themselves with the world ; this was not all,
that they took to themselves wives, but this was an instance
the Holy Ghost gives, that the church in those days did de-
generate and mix itself with the world. What is the end of
mixing themselves in this manner with the world? Psal.
cvi. 35. ' They mingled themselves with the nations.' And
what then ? ' And learned their manners.' If any thing un-
der heaven will make a season perilous, this will do it; when
we mingle ourselves with the world, and learn their manners.
There are two things I shall speak to on this head :
1 . Wherein professors do mingle themselves with the world ;
2. The danger of it.
1. Professors mingle themselves with the world, in that
wherein it is the world, which is proper to the world. That
which is more eminently and visibly of the devil, professors
do not so soon mingle themselves withal; but in that where-
in it is the world, in its own colours. As in corrupt com-
munication, which is the spirit of the world, the extract and
fruit of vanity of mind, that wherewith the world is corrupted,
and doth corrupt. An evil, rotten kind of communication,
2 A 2
356 PERILOUS TIMES.
whereby the manners of the world are corrupted ; this comes
from the spirit of the world : the devil hath his hand in all
these things; but it is the world and the spirit of the world
that is in corrupt communication. And how hath this spread
itself among professors ! Light, vain, foolish communica-
tion, to spend a man's whole life therein; not upon this or
that occasion, but almost always, and upon all occasions
everywhere. Vain habits and attire of the world is another
instance. The habits and attire of the world, are the things
wherein the world doth design to shew itself what it is. Men
may read what the world is by evident characters in the
habits and attire that it wears. They are blind that cannot
read vanity, folly, uncleanness, luxury in the attire the world
putteth upon itself. The declension of professors in imi-
tating the ways of the world in their habits and garb, makes
a season perilous : it is a mixture wherein we learn their
manners, and the judgments of God will ensue upon it. In
this likewise we are grown like the world, that upon all oc-
casions we are as regardless of the sins of the world, and as
little troubled with them, as others are. Lot lived in Sodom,
but 'his righteous soul was vexed with their ungodly deeds
and speeches.' Live we where we will, when are our souls
vexed, that we do not pass through the things of the world,
the greatest abominations, with the frame of spirit that the
world itself doth ? Not to speak of voluptuousness of living,
and other things that attend this woful mixture with the
world, that professors have made in the days wherein we
live, corrupt communication, gaiety of attire, senselessness
of the sins and abominations of the world round about us,
are almost as much upon professors, as upon the world. We
have mixed ourselves with the people, and have learned their
manners. But,
2. Such a season is dangerous, because the sins of pro-
fessors in it lie directly contrary to the whole design of the
mediation of Christ in this world. Christ ' gave himself for us,
that he might purge us from dead works, and purify us unto
himself a peculiar people;' Tit. ii. 14. ' Ye are aroyal nation,
a peculiar people.' Christ hath brought the hatred of the devil
and all the world upon him and against him, for taking a peo-
ple out of the world, and making them a peculiar people to
himself; and their throwing themselves upon the world again.
PERILOUS TIMES. 357
is the greatest contempt that can be put upon Jesus Christ.
He gave his life, and shed his blood, to recover us from the
world, and we throw ourselves in again. How easy were it to
shew, that this is an inlet to all other sins and abominations,
and that for which I verily think the indignation and displea-
sure of God will soonest discover itself against professors and
churches in this day. If we will not be differenced from the
world in our ways, we shall not long be differenced from
them in our privileges. If we are the same in our walkings,
we shall be so in our worship, or have none at all.
As to our duty in such a perilous season, let me leave
three cautions with you, and the Lord fix them upon your
hearts.
(1.) The profession of religion, and the performance of
duties, under a world-like conversation, are nothing but a
sophistical means to lead men blindfold into hell. We must
not speak little things in such a great cause.
(2.) If you will be like the world, you must take the
world's lot. It will go with you as it goes with the world.
Inquire and see in the whole book of God, how it will go
with the world, what God's thoughts are of the world, whe-
ther it saith not, if it lies in wickedness, it shall come to
judgment, and that the curse of God is upon it. If there-
fore you will be like the world, you must have the world's
.lot; God will not separate.
(3.) Lastly, Consider we have by this means lost the most
glorious cause of truth that ever was in the world. We do
not know that there hath been a more glorious cause of truth
since the apostles' days, than what God hath committed to
his church and people in this nation, for the purity of the
doctrine of the truth and ordinances; but we have lost all
the beauty and glory of it by this mixture in the world. I
verily think it is high time, that the congregations in this
city, by their elders and messengers, should consult together
how to put a stop to this evil, that hath lost all the glory of
our profession. It is a perilous time when professors mix
themselves so with the world.
There are other perilous seasons that I thought to have
insisted on ; but I will but name them.
IV. When there is great attendance on outward duties,
but inward, spiritual decays. Now herein, my brethren
358 PERILOUS TIMES.
(most of this congregation are so in a peculiar manner), I
hope, through the goodness of God, in sincerity, though in
much weakness, ' Liberavi animam meam.' You know how^
long I have been treating of the causes and reasons of inward
decays, and the means to be used for our recovery : I shall
not therefore again insist upon them.
V. Times of persecution are also times of peril.
Now I need not tell you whether these seasons are upon
us, or not; it is your duty to inquire into that. Whether
there be not an outward retaining of the truth, under a
visible prevalency of abominable lusts in the world ; whether
there be not a proneness to forsake the truth, and seducers
at work to draw men off; whether there be not a mingling
ourselves with the world, and therein learning their man-
ners ; whether there be not inward decays, under the out-
ward performance of duties ; and whether many are not
sufiering under persecution and trouble ; judge ye, and act
accordingly.
One word of use, and I have done.
Use 1. Let us all be exhorted to endeavour to get our
hearts affected with the perils of the day Avherein we live.
You have heard a poor, weak discourse concerning it, and
perhaps it will be quickly forgotten. O, that God would
be pleased to give in this grace, that w^e may find it our
duty to endeavour to have our hearts affected with the
perils of these seasons ! It is not time to be asleep upon
the top of a mast in a rough sea, when there are so many
devouring danoers round about us. And the better to
effect this,
(1.) Consider the present things, and bring them to rule,
and see what God's word says of them. We hear this and
that story of horrible, prodigious wickedness, and bring it
in the next opportunity of talk, and there slightly pass it
over. We hear of the judgments of God abroad in the
world, and bring them to the same standard of our own
imaginations, and there is an end. And so we do with the
distresses of others ; we talk of them, and there is an end.
But, brethren, %yhen you observe any of these things, how
it is with the world, if you would have your hearts affected,
bring it to the word, and see what God saith of it, speak
with God about it, ask and inquire at the mouth of God,
PERILOUS TIMES. 359
what God saith unto these prodigious wickednesses, and
judgments, this coldness that is upon professors, and their
mixtures with, and learning the manners of the world. You
will never have your hearts affected with it, till you come
and speak with God about it, and then you will find them
represented in a glass that will make your hearts ache and
tremble. And then,
(2.) If you would be sensible of present perilous times,
take heed of centring in self. While your greatest concern
is self, or the world, all the angels in heaven cannot make
you sensible of the peril of the days wherein you live.
Whether you pursue riches, or honours, while you centre
there, nothing can make you sensible of the perils of the day.
Therefore do not centre in self.
(3.) Pray that God would give us grace to be sensible of
the perils of the day wherein we live. It may be we have
had confidence, that though thousands fall at our right hand,
and at our left, yet we shall be able to carry it through.
Believe me, it is great grace. Point your private, closet
prayers, and your family prayers this way; and the Lord help
us to point our public prayers to this thing, that God would
make our hearts sensible of the perils of the time whereinto
w^e are f^illen in these last days.
Use 2. The next thing is this, that there are two things
in a perilous season : The sin of it, and the misery of it.
Labour to be sensible of the former, or you will never be
sensible of the latter. Though judgments lie at the door,
though the heavens be dark over us, and the earth shake
under us at this day, and no wise man can see where he can
build himself an abiding habitation ; we can talk of these
things, and hear of other nations soaking in blood, and have
tokens of God's displeasure, warnings from heaven above,
and the earth beneath, and no man sensible of them. Why ?
Because they are not sensible of sin, nor ever will be, unless
God make them so.
I shall range the sins that we should be sensible of,
under three heads : The sins of the poor, wretched, perishing
world in the first place ; the sins of professors in general in
the second place ; and our own particular sins and decays
in the third place. And let us labour to have our hearts af-
fected with these. It is to no purpose to tell you this and
360 PERILOUS TIMES.
that judgment is approaching; for your leaders, and those
that are upon the watch-tower, to cry, ' A lion, my Lord,' we
see a lion. Unless God make our hearts sensible of sin, we
shall not be sensible of judgments.
Use 3. Remember there is a special frame of spirit re-
quired in us all in such perilous seasons as these are.
And what is that? It is a mourning frame of spirit. O,
that frame, that jolly frame of spirit that is upon us ! The
Lord forgive it, the Lord pardon it unto us, and keep us in
a humble, broken, mournful frame of spirit : for it is a
peculiar grace God looks for at such a time as this is.
When he will ' pour out his Spirit,' there will be great
mourning together and apart ; but now we may say there is
no mourning. The Lord help us, we have hard hearts, and
dry eyes under the consideration of all these perils that lie
before us.
Use 4. Keep up church watch with diligence, and by
the rule. When I say rule, I mean the life of it. I have
no greater jealousy upon my heart, than that God should
withdraw himself from his own institutions, because of the
sins of the people, and leave us only the carcase of outward
rule and order. What doth God give them for ? for their
own sakes ? No ; but that they may be clothing for faith
and love, meekness of spirit, and bowels of compassion,
■watchfulness, and diligence. Take away these, and farewell
to all outward rule and order, whatever they are. Keep up
a spirit that may live affected with it; get a spirit of church
watch, which is not to lie at catch for faults, but diligently,
out of pure love and compassion to the souls of men, to
watch over them, to wait to do them good all we can. As
it was with a poor man, who took a dead body and set it up,
and it fell; and he set it up again, and it fell; upon which
he cried out, ' Oportet esse aliquid intus,' ' there wants some-
thing within' to enliven and quicken it: so is it with church
order and rule ; set them up as often as you will, they will
all fall, if there be not a love to one another, a delighting in
the good of one another, 'exhorting one another while it is
called to-day, lest any be hardened through thedeceitfulness
of sin,'
Use 5. Reckon upon it, that in such times as these are,
all of us will not go free. You find no mention of a perilous
PERILOUS TIMES. 361
season in Scripture, but it follows, some shall have their
faith overthrown, others shall follow pernicious ways, and
others shall turn aside. Brethren and sisters, how do you
know but you or I may fall? Let us double our watch
every one, for the season is come upon us, wherein some
of us may fall, and fall so as to smart for it. I do not say
we shall perish eternally ; God deliver us from going into
the pit ; but some of us may so fall as to lose a limb, some
member or other, and our works will be committed to the
fire, that shall burn them all. God hath kindled a fire in
Zion that will try all our works ; and we shall see in a short
time what will become of us.
Use 6. Lastly, take that great rule, which the apostle gives
in such times as those wherewith we are concerned : ' Never-
theless the foundation of God stands sure.' O, blessed be
God for it ! ' God knows who are his.'
What then is required on our part? Let him that
nameth the name of God depart from evil. Your pro-
fession, your privileges, your light will not secure you;
you are gone unless every one that nameth the name of
Christ departs from all iniquity. What multitudes perish
under a profession every day ? O, that our hearts could bleed
to see poor souls in danger of perishing under the greatest
profession !
Will you hear the sum of all ? Perilous times and
seasons are come upon us, many are wounded already,
many have failed, the Lord help us, the crown is fallen
from our head, the glory of our profession is gone, the time
is short, the judge stands before the door. Take but this
one word of counsel, my brethren ; * Watch therefore, that
none of these things may come upon you, but that you
may escape, and be accounted worthy to stand before the
Son of God.'
SERMON XXXIV*
THE EVIL AND DANGER OF OFFENCES.
Woe unto the wo7-ld because of offences : for it must needs he that offences
come : hut woe to that man by whom the offence cometh. — IMatt. xviii. 7.
It is very evident that our Lord Jesus Christ lays very great
weight upon this matter of offences. He represents them
like a two-edged sword, that cuts both ways : ' Woe unto
the world because of offences : woe to them by whom of-
fences come:' he knits these two things together. It must
needs be that there must be offences ; God hath appointed
it, and it must be so. He doth not merely tell us, it will
be; but, it * must be ;' God hath ordered that so it shall be.'
I will speak a few things in reference to offences tiiat
may be of use unto us; without looking into the depth of
this great matter of offence and scandal; than which, I must
needs say, I never yet saw any thing less inquired into,
though there is no subject more written upon, and spoken
to. We should consider for ourselves the time wherein we
may be sure offences will abound. It is necessary from this
wonderful caution of Christ here given, * Woe, woe, it must
be,' that we should consider the times wherein it is likely
offences will abound. And if all those times should prove
to be upon us, certainly it is our duty to be wary.
First, The first is a time of persecution. Offences will
abound in a time of persecution to the ruin of many pro-
fessors. So our Saviour tells us. Matt. xiii. ' One received
the seed of the word, and it sprang up ; but when persecu-
tion for the word arose, immediately he was offended.' Woe
unto him, he is gone.
Secondly, A time of the abounding of great sins is a time
of giving and taking great offence. This the Holy Spirit
speaks expressly, that ' in the latter days there shall be pe-
rilous times.' All perils arise from" offences. And why?
* This sermon was preached Sept. ;50, 1681.
THE EVIL AND BANGER OF OFFENCES. 363
Men's lusts shall abound. When there is an abounding of
lusts, there will be an abounding of offences, that make the
times perilous.
Thirdly, When there is a decay of churches, when they
grow cold, and are under decays, it is a time of the abound-
ing of offences : ' Iniquity shall abound, and the love of
many shall wax cold.' That is a time when offences will
abound; such as all the churches of Christ seem to be under
at this day. All the virgins, wise and foolish, are asleep.
It is what I have told you often, and I wish I could say I
have told you without weeping, that we are under woful de-
cays, falling from our first faith, love, and works.
Now if all these times should be upon us: a time of per-
secution, as it is now throughout the world ; saitli the apo-
stle, ' Think it not strange concerning the fiery trial, for all
that befalls you, brethren, in the world :' a time of the abound-
ing of great sin in men ; I need not enlarge upon this : and
a time of great decays in all churches : if it be thus with us,
certainly it is very proper for us to look upon this warning
of our Saviour: ' Take heed of offences.'
Offences are of two sorts.
I. Such as are taken only, and not given.
II. Such as are given, and taken also.
I. Such as are taken only, and not given. The great
offence taken was at Jesus Christ himself. God appointed
Christ to be the greatest offence in the world; Isa. viii. He
had designed him to be a stumbling-block, and a rock of of-
fence, an insuperable offence. The poverty of Christ in the
world, and his cross were the rock of offence, whereat both
Jews and Gentiles stumbled and fell, and ruined themselves
unto eternity. Now the apostle disputes, 1 Cor. i. that this
was an offence taken, and not given. How does he prove
it? Why that wherein God puts forth his wisdom and his
power is no offence given, but merely taken. But in Christ
crucified God put forth his power. Let him be as poor in
the world as he will, let him be crucified, there is the wis-
dom and the power of God in it, and therefore there can be
no just offence.
This offence taken, and not given, is increased by the
poverty of the church. You see your calling, brethren;
' not many great, not many wise, not many noble.' In plain
364 THE £VI1. AND JJANGER OF OFl-ENCES.
English, you are a company of poor, weak, persecuted peo-
ple. But saith the apostle, this is no offence given; God
chooses the things that are not, to bring to nought things
that are. These things are an offence taken, and not given.
II. There are offences given and taken. ■
1. Offences given: and they are men's public sins, and
the miscarriages of professors that are under vows and obli-
gations to honourable obedience. Men may give offence by
errors, and miscarriages in churches, and by immoralities in
their lives. This was in the sin of David; God would pass
by every thing but offence given: ' Because thou hast made
my name to be blasphemed,' therefore I will deal so and so.
What a talk did it occasion throughout the world? There is
your holy man, your godly man, your David, a praying man ;
do you hear what a noise there is concerning him? ' TJboii
hast made my name to be blasphemed,' saith God, and this
is a great provocation. So God speaks of the people of Is-
rael : these were my people, by reason of you my name is
profaned among the Gentiles. These are the people of the
Lord; see now they are come into captivity, what a vile peo-
ple they are. Such things are an offence given,
2. Offences taken : now offences are taken two ways.
(1.) As they occasion grief; and, (2.) Sin. A given offence
may be taken either of these ways.
(1.) As they occasion grief. Rom. xiv. See that by thy
miscarriage thou ' grieve not thy brother.' Men's offences
who are professors, are a grief, trouble, and burden to those
who are concerned in the same course of profession. But
herein appears the wisdom of God, when he doth in his
sovereignty sometimes suffer persons to give offence that
may be sanctified unto the great advantage of the church. 1
am persuaded the church of Corinth was in so much disor-
der, that it had gone near to have been lost, if God had not
suffered one among them to fall into a scandalous sin. But
see what the end was. You find in the First Epistle the dis-
order they were in, and what a scandalous sin fell out among
them : and in the Second Epistle, the sorrow upon it ; when
they knew it, they took offence, and were grieved at it: ' For
behold that ye sorrowed after a godly sort; what carefulness
it wrought in you, yea, what clearing of yourselves, yea,
what indignation, yea, what fear, yea what veiiement desire.
THE EVIL AND DANGER OF OFFENCES. 365
yea, what zeal, yea, what revenge ! In all things/ saith the
apostle, ' ye have approved yourselves to be clear in this
matter.' I look upon it to have been the greatest sanctified
means that God appointed for the humiliation, recovery, and
saving of that church, that he suffered in his sovereign wis-
dom, such an offence to fall out among them. That is the
first thing ; and let us lay it up in our minds, that we may
not be moved and shaken ; for I speak with a prospect of
what is to come, and not of what is come : ' Offences will
come ;' and therefore let us remember, that God can sanctify
the greatest offences to our humiliation and recovery, and to
the saving of our church. Such is his infinite wisdom.
(2.) Given offences occasion sin. There comes the woe,
as to the world ; for there is no woe from offences to them
who are truly humbled for them, grieved at them, and made
thereby watchful over themselves and their own ways. But
now, when offences are made an occasion of sin, as in the
world, the world takes no offence at all by their own sins,
nor by the sins of one another. Let them be what they will,
let their teachers be as scandalous in their lives as possible,
they are not grieved nor concerned : and the reason is in
that saying of David, 1 Sam. xxiv. 13. ' As saith the pro-
verb of the ancients,' (it was a saying from the flood, if not
from the beginning of the world), ' Wickedness proceedeth
from the wicked.' Look for nothing but wickedness from
wicked men. So that it is no offence at all to see wicked
men do wicked things. They do not take offence at one an-
other; nor doth the church of God take offence; for, as
saith the proverb, they can do no otherwise. To shew you
how men are hardened in their prejudices against the truth,
and confirmed in all their course by offences, would be too
long a work for me to declare. But offences given are an
occasion of sin, even among professors and believers them-
selves.
The worst way whereby a given offence is thus taken, is,
when men countenance themselves in private sins by others'
public sins ; and go on in vices because they see such and
such commit greater. Woe unto us if we so take offence.
Again, a given offence is taken, when our minds are pro-
voked, exasperated, and carried off from a spirit of love and
366 THE EVIL AXD DANGER OF OFFENCES.
tenderness towards those that offend, and all others, and
when we are discouraged and despond, as though the ways
of God would not carry us out. This is to take offence to
our disadvantage.
Thus I have shewed you the great weight and import
that is to be laid upon this matter of offence, as being the
greatest aggravation of sin.
I have shewed you the times wherein /offences will
abound : a time of persecution ; a time of the increase of
abominable sins ; and a time of the decay of churches ; such
as are upon us.
I have likewise shewed you, there are offences taken
only, and not given : Christ and his cross, the poverty of
the church, its persecution and distress in all places, and the
hopes and fears of all mankind at present, that it will be
ruined. These are offences taken only, and not given, being
all suited to the wisdom, goodness, and righteousness of
God. There are offences also that are given by outward,
knovt'n, public sins of persons, who are under evangelical
obligations to more honourable obedience. And under this
head we might bring in every thing we see or hear, but some
more gross than others. And these offences occasion either
grief and sorrow ; and then they prove a sanctified means in
the hand of God for the church's good, making them more
watchful and careful for the future : or they occasion sin,
both by the world, and by professors ; and there comes the
woe.
I shall give you a few rules from hence, and so con-
clude.
Rule 1. The giving offence being a great aggravation of
sin, let this rule lie continually in your hearts. That the more
public persons are, the more careful they ought to be, that
they give no offence either to Jew or Gentile, or to ' the
church of Christ.' Why doth the apostle put Jew and Gen-
tile before ' the church of Christ?' Because more evil will
ensue upon it, and more disadvantage unto the souls of men.
Let this be our rule in walking, especially those of us whose
occasions do call us unto more converse in the world, let us
always endeavour to give no offence to .Tew or Gentile, or to
' the church of God.'
THE EVIL AND DANGER OF OFFENCES. 367
2. If what I have laid down be your first and your main
rule, I doubt, where this is neglected, there is want of sin-
cerity ; but where it is your principal rule, there is nothing
but hypocrisy. Men may walk by this rule, and have corrupt
minds, and cherish wickedness in their hearts. If this be
the principal rule that guides you, that you will carry it so
complyingly, that you will give no offence, this is worse
than neglecting the rule in the first case; that argues want
of sincerity, this is a certain predominancy of hypocrisy.
The principal rule commands conscience to God in all sin-
cerity, and the second, to give no offence ; and if we make
this our first rule, we are not upright with God. And there-
fore, let none please themselves that they walk according to
rule, if the internal power of God be not found in their
souls,
3. Be not afraid of the great mviltiplication of offences
at this day in the world. The truths of the gospel and holi-
ness have broke through a thousand times more offences.
They have broke through heresies, and blasphemies, and
poverty, and persecution. God hath still preserved his peo-
ple, who have broke through, and got the conquest over the
greatest offences: over offences taken, in the cross of Christ,
in the poverty of Christ, in persons that have preached the
gospel, and in those who have professed it : over offences
given, in innumerable swarms of blasphemous heretics wdio
have professed the name of Christ from the beginning ; in
false reports that have been cast upon Christians, being re-
ported generally throughout the world, to be a vile genera-
tion of wicked persons. The truth and grace of God hath
conquered all these offences, and prevailed over them all,
and will do so again, if we keep close unto truth, and the
power of religion.
4. Beg of God wisdom to manage yourselves under of-
fences: and of all things take heed of that great evil which
professors have been very apt to run into ; I mean, to receive
and promote reports of offence among themselves, taking
hold of the least colour or pretence to report such things as
are matter of offence, and give advantage to the world.
Take heed of this, it is the design of the devil to load pro-
fessors with false reports. And if so, he is not a wise man,
368 THE EVIL AND DANGER OF OFFENCES.
nor she a wise woman, that stand not upon their guard,
when they see an engine the devil often makes use of, who,
when he hath raised false reports, and wounded divers, is
greatly pleased, and careth not if afterward they be disco-
vered to be false, as knowing that he hath done his work ;
for hereby he hath drawn out and imbittered the spirits of
men one against another. And therefore stand upon your
guard, and know it is the devil's engine, though you see not
his hand in the managing of it.
SERMON XXXV*
CHRIST'S PASTORAL CARE.
Feed thy people with thy rod, the flock of thine heritage, which dwell soli-
tarily iti the wood, m the midst ofCarmel: let them feed in Bashan and
Gilead, as in the days of old. — Micah vii. 14.
It is not much I shall oiFer unto you from these words ; yet
I cannot give you a right apprehension of the mind of God
in them, and what I intend from them, without a little going
over the chapter from the beginning. ' Woe is me, for I am
as when they have gathered the smnmer fruits,' &c. ver. 1.
When the prophet says, * Woe is me,' he speaks in the name
of the earth, say some, as it was the seat of the church of
God : I rather take it to be in the name of the church of God,
of those who were truly so, in the midst of a profane, but
outwardly professing people. And this lamentation is with
a prospect and view of the sin which was in the people, and
of the misery which was coming upon them. They have both
of them ever been matter of lamentation unto all that truly
fear God. They cannot consider the sins and the miseries of
an outwardly professing people, but every one of them ought
to cry. Woe is me ; sorrow is to me ; sadness of heart is to
rae. In respect of sin David saith, Psal. cxix. 136. * Rivers
of waters run down mine eyes, because men keep not thy
law.' And in respect of misery and judgments, Jeremiah
expresses his sense thus, chap. ix. 1. ' O that mine head
were waters, and mine eyes a fountain of tears, that I might
weep day and night for the slain of the daughter of my peo-
ple.' The prophet foreseeing both these, an overflowing of
sin, and an overflowing of judgment, had reason to cry,
* Woe is me,' it is a lamentation unto me.
He gives an account of the state of the professing, visible
church, which he looks upon to be like unto a field or a
vineyard after the harvest is past, and the vintage over: 'I
am as when they have gathered the summer fruits, as the
grape-gleanings of the vintage :' there is no cluster to eat:
my soul desireth the first ripe fruit. His prayer was, that
* This sermon was preached October 16, 1673.
VOL. XVI. 2 B
370 Christ's pastoral cake.
they might be a fruitful vineyard unto God; but, saith he,
we are just as when the vintage is over, there are some grapes,
some clusters left under the leaves, but the principal are
taken off: and not only so, but when a field is reaped, or a
vineyard gathered, the owner leaves it for a season, takes
down the fence, and the beasts come in and prey upon it,
until the time of culture and tillage is come again. God
never leaves a professing church to be a wilderness, unless
upon the utmost apostacy; but he many times leaves them
to be as a field after harvest, or a vineyard after the vintage.
God will leave Babylon to be as a wilderness, that shall
never be tilled any more, shall have no rain, no fences, no
tillage: but he will not leave his church so, unless the ut-
most apostacy come. In like manner, when a man hath ga-
thered in his corn out of the field, you would think he had
thrown off all his care about it, the fence is broken down,
and the beasts come in; it lies in common, men ride over it,
and trample upon it, and he lets it alone : but when the time
of culture is come again, the man makes up his fence, drives
out the cattle, tills the ground again, and sows it with good
seed, that it may bring forth good fruit. So God deals fre-
quently with his church. He dealt so with them here. He
takes down the hedge, he suffers the wild beasts to come in,
lets persons spoil at their pleasure: but there will come a
time of culture again, when he will have fruit brought forth
unto his praise.
In ver. 2. the prophet refers the evil he complained of,
unto two heads : First, That those who were good were very
few ; and. Secondly, That those who were evil were very bad.
' The good man is perished out of the earth, and there is none
upright among men ; they all lie in wait for blood ; they
hunt every man his brother with a net.' This phrase, ' The
good man is perished out of the earth,' is not that the good
man perisheth, but that he is taken away, and the earth hath
lost the benefit and advantage which it had by him. The
same expression is used, Isa. Ivii. 1. 'The righteous pe-
risheth, and no man layeth it to heart; and the merciful
men are taken away.' And, Psal. xii. 1. 'The godly man
ceaseth, the faithful fail from among the children of men.
From hence therefore we may observe, that when the
good are very few, and the bad are very bad, inevitable de-
CHRIST S PASTOUAL CAUE. 371
struction lies at the door of that place or nation. If either
of these be otherwise, there is yet hope. If there had been
but ten good men in Sodom, it had been spared. If the sin
of the Amorites had not been come to the full, they had not
been ruined. If the good therefore are not very few, or the
bad very bad, there is yet hope; but where both concur in a
professing nation, as in this, which was the visible church of
God, unavoidable destruction is at the door, there is neither
hope nor recovery : and therefore, they that endeavour to
make men good, to increase the number of the good, they
do not only endeavour to save their own souls, but they en-
deavour to save the nation from ruin. And we will place our
plea and our cause there, wherein we are engaged in this
world, against the world, and those that do reproach us, that
our design is to save the nation as far as we are able ; for it
is to increase the number of the good, to convert men unto
God, the consequence of which is to preserve the nation : and
it will at last be found, that they who are useful herein, do
more for the preservation of the nation, than armies or na-
vies can do. But when the prophet says, 'The good man
perisheth, and there is none upright among men,' it is an hy-
perbolical expression, intimating, that there are but few that
are either good or upright.
From the description of the other part of men, you
may observe two things : First, The instance of their sin ;
Secondly, The manner of the prosecution of it. The
instance of their sin was blood ; which word comprises
all violence, oppression, cruelty, and persecution : and
the way of prosecuting this evil is with much diligence
and great endeavours: 'They lie in wait for blood; and
they hunt every man his brother.' Or, as it is expressed,
ver. 3. ' They do evil with both hands earnestly.' And
where men do lay out all their wisdom, and all their industry
and strength in the pursuit of sin, there also destruction lies
at the door. When men are slothful, careless, negligent,
sensual in all other things; but industrious only in doing
evil, this is another thing the prophet lays down, as a certain
sign of approaching destruction.
Having spoken this of the body of the people, hedivfdes
them into two parts ; the rulers, and the residue of the
people : and the rulers he also distributes into three sorts ;
2 B 2
372 Christ's pastoral care.
the prince, the judge, and the great man. Thus saith he,
' The prince asketh, and the judge asketh for a reward, and
the great man uttereth his mischievous desire ;' ver. 3. I
shall not particularly open these words, but this is what the
prophet would teach us : that when there is, as it were, a
conspiracy in all sorts of rulers to commit the same iniquity,
and to wrap up the whole business by agreement among
themselves; so that there is none to intercede, none to stand
in the gap, none to do otherwise ; that lies in a tendency to
those judgments which he will afterward declare. And
this was the state of affairs at that time : for this prophecy
was given in the days of Ahaz ; and there was a great agree-
ment and conspiracy among all in power then to oppress,
and to carry on their own covetous and mischievous desires,
as they could : they agreed together, and so wrapt it up.
In ver. 4. he speaks as to the residue of the people :
' The best of them,' saith he, * is as a brier; the most up-
right is sharper than a thorn-hedge.' The prophet, after he
had laid so great a charge upon them, seems to reflect upon
some that made a great pretence of friendliness to the church
of God, pretending they would be a hedge, a fence unto it;
but, saith he, they prove ' briers and a thorn-hedge.' This
hypocritical part of the nation, who speak so fair, and
make such a mighty appearance of friendship, yet when a
man presses upon them, tear and rend him, and give him
nothing but trouble and vexation ; whatever pretences they
make, there is nothing to be expected from them but what
you would look for from briers and thorns. And I observe
that the prophet, upon this occasion of dealing with this
hypocritical part of the people, doth insert a threatening as
though the judgment should fall more upon them, than
those whose open wickedness he had before described.
Therefore, * the day of thy watchmen, and thy visitation
Cometh :' that is, the day which the watchmen had so often
declared would come upon them, for their false and hypocri-
tical dealing with God : ' now shall be their perplexity.'
When false professors make a specious pretence to relieve
the church, but really neither design nor effect any thing
for them, but farther vexation and rending ; the day of the
watchmen is then at hand.
In the 5th and 6th verses, he sheweth that this universal
CHRISTS PASTORAL CARE. 373
corruption that was among the people had extended itself to
all sorts of relations, that there was nothing of confidence
left even among relations. * Trust ye not in a friend, put
ye not confidence in a guide ; keep the doors of thy mouth
from her that lieth in thy bosom. For the son dishonoureth
the father, the daughter riseth up against her mother, the
daughter-in-law against her mother-in-law ; a man's enemies
are the men of his own house.' It is a sign of extreme con-
fusion when disorder breaks in among relations, and all
grounds of confidence between them are taken away- But
this place is applied by our Saviour particularly unto the
time of persecution for the gospel, Luke xii. 53. Matt. x.
35, 36. There is no wilderness dotli so debauch the nature
of man, and break off all confidence in the nearest and
strongest relations, as an enmity to godliness and persecu-
tion thereon. When once they are engaged in this, then,
saith our Saviour, it shall be so and so.
This being the state and condition of the people of the
land, the prophet makes in the name of the church a three-
fold application of himself; first to God, ver. 7. secondly, to
her enemies, ver. 8. 10. and thirdly, to himself, ver. 9.
First, Upon the prospect of this state and condition, he
makes application to God : ' Therefore, I will look unto the
Lord,' saith he, ' I will wait for the God of my salvation :
my God will hear me ;' ver. 7. When all things are in con-
fusion, and at a loss, the people of God are not discouraged
from looking unto God ; yea, they are encouraged thereun-
to; and it is made necessary for them so to do. And in
such a season not to be looking peculiarly unto God, is an
evidence of a heart insensible of the state and condition of
'the church of God.
Secondly, The prophet, in the name of the church, applies
himself unto her enemies ; ' Rejoice not against me, O mine
enemy ; when I fall I shall arise ; when I sit in darkness, the
Lord shall be a light unto me. Then she that is mine enemy
shall see it, and shame shall cover her, which said unto me,
Where is the Lord thy God? Mine eyes shall behold her;
now shall she be trodden down as the mire of the streets;'
ver. 8. 10.
We may observe here,
1. Who this enemyis; ' She that is mine enemy.' Some
374 Christ's pastoral care.
say one thing, some another. Certainly it is some false
church, it may be Babylon, or Samaria, or the false pro-
fessors among themselves. But as Samaria was not yet car-
ried cajDtive, I take it most probably to be the false worship-
pers of Dan and Bethel, the false church that dwelt in the same
land with them. There is no enemy to the true church of
God like the false church.
2. Wherein this her enemy did shew her enmity. He
doth not speak of those enemies that outwardly wasted and
destroyed them, but of that enemy which said unto her,
* Where is now the Lord thy God?' That enemy which re-
proached them with their profession of faith in God, their
nearness unto God, and of God's accepting of them, which
is the reproach of the false church continually. Others that
are open heathens do not think so much of it ; but the
false church's reproach usually is, * Where is the Lord your
God?' Where are your prayers and waitings upon God?
Where is your confidence in him?
3. She intimates that there was some countenance in her
present state and condition, through the providence of God,
given to the enemy, thus to reproach her; 'Rejoice not
against me, O mine enemy, when I fall.' There is a fall that
gives countenance to this enemy so to reproach her. But
to all these reproaches she opposes her confidence in God;
* My God will save me.' And she comforts herself, that the
time was coming, when God would certainly destroy this
enemy of his church; this enemy, that is, any church of
false worshippers, who reproach the church of God under
their straits and difficulties with former trusting and confi-
dence in God.
Thirdly, He applies to himself, personating the church,
ver. 9. *I will bear the indignation of the Lord, because I
have sinned against him,' &c. Here is a very becoming
frame under the present state of affliction; a deep humilia-
tion for sin, and a quiet submission to the corrections of
God's hand ; but at the same time here is expressed the firm
resolution of faith, to wait till God should plead her cause,
and execute judgment on her enemies; there seems to be
the utmost confidence in this case ; 'He will bring me forth
to the light, and I shall behold his righteousness.'
The issue of the whole of this prophecy, is the deliverance
Christ's pastoral care. 375
of the church, and that restoration which was accomplished
in part in the deliverance of this people a long while after
out of captivity. 'In the day that thy walls are to be built,
in that day shall the decree be far removed. In that day
also he shall come even to thee from Assyria,' &.c. All the
people that have been scattered about shall be gathered to
Zion, to worship God in his temple ; ver. 11,12. But when he
had said this, he doth, as it were, correct himself. Ay, but
stay, that is not yet to come, ver. 13. * Notwithstanding,*
saith he, ' the land shall be desolate, because of them which
dwell therein, for the fruit of their doings.' As if he had
said. Notwithstanding all this, though God hath thoughts
and a purpose of mercy for his own, hidden, secret
people ; yet there is a time when he will by no means turn
away the judgments that are due unto the provocations of
the generality of professors. God will indeed do all these
things for his church in the appointed time ; but ' notwith-
standing the land shall be desolate,' there is no avoiding
that. The description of things given before is such, that
there is no issuing of it but in the desolation of the land;
because of the wickedness of them that dwell therein, and
for the fruit of their doings.
I have made these short observations upon this part of
the chapter to give you the state of things here represented.
The land was full of sin, and of horrible provocations of God
amongst all sorts of people, from the highest to the lowest.
The people of God secretly complain hereof, and bear it as their
burden, and tremble at the thoughts of judgments approach-
ing. God had irrevocably, irrecoverably decreed desolation
upon the whole land. Things were so stated, that whatever
might be the mercy and goodness of God and his thoughts
towards his people, notwithstanding, the land was to be de-
solate.
In this state and condition, the prophet puts up this re-
quest ; * Feed thy people with thy rod, the flock of thine he-
ritage which dwell solitarily in the wood, in the midst of
Carmel ; let them feed in Bashan and Gilead, as in the days
of old.'
The observation I shall make from the words is this :
Observation. In the most calamitous season, in the great-
est inundation of sin and judgment, under the unavoidable-
376 Christ's pastoral care.
ness of public judgments, there is yet ground for faith to
plead with God for the preservation, safety, and deliverance
of his people.
All these things are here laid down : a calamitous season ;
an inundation of sin and judgment; and an irrecoverable
purpose of God to destroy the land : yet faith, I say, hath
ground in this state and condition to plead with God for the
preservation and protection of his own secret people. You
will say. This is no great matter. It may be we have heard
arguments that God will preserve them, and deliver themj
and have heard the time computed, when God will deliver
them, and could say amen to it. But it is to no purpose to
go farther in teaching, than in endeavours to raise up our
faith and believing. I confess I can go no farther than this,
that I have ground for duty; and to leave all the rest to
God's sovereignty. If God should inevitably decree to de-
stroy this nation, yet we have ground for faith to plead with
God for the preservation and deliverance of his own inhe-
ritance.
I shall go no farther than the text to prove it; for the
opening the text, and the proof of the doctrine will be one
and the same.
In the words we have,
I. What is prayed for, what the prophet pleads for; and
that is, * Feed thy people with thy rod.'
II. There are the arguments of faith the prophet pleads
in this condition, when God had inevitably decreed desola-
tion to the whole land; and these are four: 1. That they
were God's people ; * Feed thy people.' 2. That they were
the flock of his heritage ; ' Feed thy people, the flock of
thine heritage.' 3. That they ' dwelt solitarily in the wood,
in the midst of Carmel.' 4. That God had in former days
* fed them in Bashan and Gilead.'
I shall briefly handle these things, and both shew you
what is prayed for, and what in these arguments faith hath
to plead in such a condition. For though God may say con-
cerning a nation. Plead no more for it ; yet he never saith
so concerning his own people.
I. We shall consider what the prophet here prays for;
which is, that God would feed his people with his rod.
' Feed thy people with thy rod.' God is here compared to a
Christ's pastoral care. 377
shepherd ; and it is a relation that he doth very frequently in
Scripture take to himself; and you know what a large field
I have to walk in, if I would insist upon the allusion. God
is a shepherd, and Christ is a shepherd; therefore he saith,
'Feed thy people with thy rod.' The word iD^'d^ here used
sometimes is put for a sceptre, wherewith kings rule; some-
times for a staff; and sometimes for a rod. It was the in-
strument, whatever it was, that shepherds used in those days.
It is mentioned, Psal. xxiii. which is a great description of
God, as a shepherd ; ' Thy rod and thy staff;' the same word
as here. God, as a shepherd, rules his people with a rod,
which they used both for direction and correction. He will
not strike his sheep with great and violent instruments to
break their bones, to destroy them ; but he makes them know
he hath a rod in his hand. But I take it, that this rod was
principally for the direction of the flock ; and he prays that
God would 'feed them with his rod.' Truly we have reason
to consider what is in this word, because I think here is a
rule of faith given us what we are to pray for the people of
God, in such a day as we have described. The great thing
we are to pray for now, is, that God would * feed them;' not
that God would make them kings, and rulers, and great men,
and give them the necks of their enemies to tread upon, and
such kind of things ; but when things are thus, saith he,
your prayer should be, that God would 'feed them.' There
are three things in this feeding of God's people.
1. That God would supply their spiritual and temporal
wants, that they may be preserved from great distresses :
this is in the word. Rev. xii. 6. 'The woman fled into the
wilderness, and God fed her there.' While the woman was
in the wilderness, she was preserved with such spiritual and
temporal supplies, as kept her from destroying distresses.
This we may pray for, this we have a rule for, when we fear
inevitable desolation is approaching upon a nation : God
allows us to pray, and gives us a ground of faith to pray,
that for his own people he would provide spiritual and tem-
poral supplies, so as they may be kept from great distress.
2. There is in this feeding of them as a shepherd, that
God, in that state which is coming upon them, would give
them pledges, singular pledges of his own tenderness and
love. It is so said of Christ under the hke comparison,
378 Christ's pastoral CARfi.
Isa. xl. 11. ' He shall feed his flock like a shepherd.' How
is that? 'He shall gather the lambs with his arm, and carry
them in his bosom, and shall gently lead those that are
with young.' We have this in the rule of faith for prayer
at this day, that God would deal with all believers of all
sorts according to their weakness, and according to their
wants; that when the day of visitation, and the day of per-
plexity comes upon the world, Christ in a way of feeding
would suit himself to every one's condition. Some may be
more able to be driven before, others must be carried in his
arms, and in his bosom. We must pray therefore, that he
will deal with every one of them according to their state
and condition.
3. By feeding is intended rule, protection, deliverance;
present rule and protection, and deliverance in God's ap-
pointed time. It is not for a shepherd merely to carry his
flock into good pasture; but he is to take care to preserve
them from all evil, whereunto they are exposed. David,
that great shepherd, who was a type of Christ, gives this
account of himself: ' I was a shepherd, and I kept my fa-
ther's sheep; and there came out a lion and a bear, and took
a lamb out of the flock : and I followed him, and smote him ;
and when he rose up against me, I took him by the beard
and slew him;' 1 Sam. xvii. 34, 35. This was part of David's
care as a shepherd over his sheep. Feeding is ruling in the
word here used : and chap. v. 4. it manifestly intends rule
and protection: * He shall stand and feed' or rule 'in the
strength of the Lord, in the majesty of the name of the Lord
his God, and they shall abide.' It is such a feeding of
Christ in the majesty and in the power of God, as his peo-
ple shall be preserved by. We have therefore in our rule
particularly this comprised, thus far we may go ; necessary
supplies of spiritual and temporal, inward and outward
mercies; grace and mercy towards all, according as their
state and condition doth require; to the weak, diseased,
those that are great with young, protection and powerful
deliverance in God's good time.
This is the first thing, What it is we have a rule to pray
for, even in the most calamitous season, and when inevitable
destruction is decreed against a place or nation.
II. Let us now consider the arguments of faith to be
Christ's pastoual care. 379
pleaded in this case, which our text affords. And these, as
I have said, are four.
I would only first observe of these arguments in general,
that there is no one of them taken from any thing of worth,
of desert, from any thing of good, nay nor of grace, that is
in the people themselves ; but they are all taken from God
himself, and the relation which they have to God, and what
God had formerly done for them. Whatever pleadings or
arguings in such a day we may have in our own spirits with
God for safety and protection, if they are secretly influenced
with thoughts that we are good, and better than others,
there is nothing of faith in our arguings. God knows, all
the graces and fruits of all believers and professors in this
nation considered in themselves, will not make up one ar-
gument. But to proceed.
1. The first argument the prophet here uses, is, that they
were the people of God : * Feed thy people.' They were the
people of God upon a threefold account, each of which con-
tains an argument.
(1.) They are the people of God upon the account of
election. Christ commands the apostle to abide preaching
the gospel at Corinth with this argument: *I am with thee,
and no man shall set on thee to hurt theej for I have much
people in this city ;' Acts xviii. 10. They were the people of
God by election; God had eternally chosen them, and de-
signed them to be converted by the gospel, by the preaching
of his ministry.
Will this afford any argument to plead with God? Yes:
Luke xviii. 7, 8. ' Shall not God avenge his own elect which
cry day and night unto him; though he tarry long? I tell
you he will avenge them speedily.' The argument for ven-
geance is from his people's being his elect: * Shall he not
avenge his elect?' There is something in God's decree of
election and choosing his people, that may be pleaded with
him for the highest part of feeding, which is to avenge them
of their enemies. ^xj
(2.) They are the people of God by purchase and acqui-
sition. This was the great plea under the Old Testament.
*The people of the Lord whom thou hast redeemed with a
high hand, and with a stretched out arm :' whom thou hast
taken out of the world, and planted for thyself. He made
380 Christ's pastoral care.
it his argument to plead with God, because they were his
people by purchase and acquisition; *by a high hand, and
by an outstretched arm.' And the argument is grown more
strong under the gospel, because they are purchased by the
blood of his Son : Rom. viii. 32. ' If God spared not his own
Son, but gave him up to death for us all ; how shall he not
with him also freely give us all things?' The people we
plead for are God's elect people, and he will avenge his
elect speedily; they are God's purchased people, and that
purchased with the blood of his Son; and will he not to-
gether with him give them all things, all necessary things,
all things that pertain to life and godliness? Here is ground
for faith to plead with God in such a case.
(3.) They are God's people by covenant. This is that
which makes up their relation, which is prepared in election,
acquisition, purchase, and redemption ; but the formal de-
nomination arises from the covenant. Jer. xxxii. 38 — 40. ' I
will make a covenant with them, and they shall be my people,
and I will be their God :' that completes the relation. Hosea
ii. 23. speaks also to the same purpose.
What arguments arise from hence, that they are the co-
venant people of God? The sum of all arguments that can
be pleaded upon that head, and they are great and many,
are all laid down, Luke i. 68, &,c. ' Blessed be the Lord
God of Israel; for he hath visited and redeemed his people,
and hath raised up an horn of salvation for us,' &c. ' as he
hath spoken by the mouth of his holy prophets, which have
been since the world began ; that we should be saved from
our enemies, and from the hand of all that hate us ; to per-
form the mercy promised to our fathers, and to remember
his holy covenant, the oath which he sware to our father
Abraham, that he would grant unto us, that we, being de-
livered out of the hands of our enemies, might serve him
without fear, in holiness and righteousness all the days of
our lives.' Here is all we have warrant to pray for; all that
is ca^^^prised in God's feeding of us. What is the plea and
argument for it? God will ' remember his holy covenant, the
oath which he hath sworn,' whereby it is established ; and
hence he will establish us, that we may ' serve him without
fear, in holiness and righteousness, all the days of our life.'
A great argument! that those we plead for are God's cove-
Christ's pastoral care. 381
nant people. ' Lord, feed thy people,' those that are thine
by election, by acquisition and purchase, and those that are
thine by covenant, a people that have made a covenant with
thee.
2. The next argument is, because they are ' the flock of
thine heritage.' There are two things in this argument that
we may plead with God: (1.) That they are *a flock;'
(2.) That they are ' the flock of God's heritage.'
(1.) They are ' a flock;' that is, of sheep, wherein these
three things are comprised, which are pleadable with God :
[1.] That they are helpless ; [2.] Harmless; [3.] Useful.
A flock of sheep is so.
[1.] They are helpless. Sheep are poor, helpless crea-
tures; the more of them there are, the more are they exposed
unto all manner of rapine and destruction, when left unto
themselves. They are poor, helpless creatures. And truly
so are the people of God, unless Christ their shepherd be
with them. They are and have been a poor, helpless people
throughout the whole world. I confess, when Christ their
shepherd goes before them, they will go through great difii-
culties; but of themselves tliey are altogether helpless.
[2.] They are harmless. So are sheep ; and it is required
of all the saints of God, that they be so likewise ; Phil. ii. 15.
' Be harmless in the midst of a crooked and perverse gene-
ration.' Let us do the world no harm, neither public nor
private; do them no wrong, nor injury; that we may have
an argument from hence to plead with God.
[3.] Sheep are useful ; and I will name three things
(though I love not to pursue allegories) wherein the people
of God are useful in the world. 1st. In the secret blessino-
that goes along with them. 2dly. In the good example they
give. 3dly. In their industry in the world.
1st. There is a secret blessing goes along with them;
as you see here, chap. v. 7. of this prophecy : 'The rem-
nant of Jacob shall be in the midst,' or in the bowels ' of
many people, as a dew from the Lord, as the showers upon
the grass, that tarrieth not for man, nor waiteth for the sons
of men.' This poor remnant of Jacob that lies in the bow-
els of the people, communicates secret blessings to them ;
this remnant is as the dew that makes them spring; all they
have is from this remnant of Jacob in their bowels. But
382 Christ's pastoral care.
who sees it ? No, saith he, it is not such a dew ; ' it tarrieth
not for man;' none see the secret way whereby the dew
falls ; nor those secret ways whereby blessings are commu-
nicated to the whole nation from this secret remnant of Ja-
cob, that lies in the bowels of them.
2dly. They are useful from the good example they give ;
walking in the world as becomes creatures made to the glory
of God. Tit. iii. 8.* This is a faithful saying, that they which
have believed in God, might be careful to maintain good
works : these things are good and profitable unto men.' Not
only unto them who are relieved by them, but unto all man-
kind it is profitable. When professors are diligent and
fruitful in good works, all mankind is profited by their
example.
3dly. They are profitable and useful in the world by their
industry in it. Tit. iii. 14. * Let ours also learn to maintain
good works,' to profess honest trades, ' for necessary uses, that
they be not unfruitful :' useful to the world by their ' indus-
try in their honest trades;' the words may be well rendered
so, and it is so in the margin of your Bibles. Many others
help only to consume the fruits of the earth in luxury and
wantonness; but God gives these an industry in their ho-
nest callings. Here is argument in this, that this flock is
helpless, harmless, fruitful, useful. But,
(2.) The main of this argument lies upon the adjunct.
Saith he, 'Feed the flock of thine heritage.' This flock is
God's heritage. Deut. xxxii. 9. *The Lord's portion is his
people, Jacob is the lot of his inheritance.' Why the lot of
his inheritance ? When the people came to possess the land,
it was divided to them all by lot. God hath his lot in the
world. That which, if I may so say, is fallen to God's share,
is this flock ; and Christ rejoices in it, Psal. xvi. 5, 6. ' The
lines are fallen to me in pleasant places, and I have a good-
ly heritage.' His lot was cast in Canaan, in a good and fruit-
ful place. Christ takes a view of his church, and is satis-
fied with it. I desire no more, saith he, 'The lines are fal-
len to me in a pleasant place,' this my lot is a ' goodly he-
ritage.'
And these things may be pleaded from this, that tliey
are *the flock of God's heritage:'
[1.] It being God's heritage, if he take not care of it, no-
Christ's pastohal cahe. 383
body else will. Every man takes care of his own heritage,
that which belongs to him ; and if God take not care of his,
there is none else to care for them. It is frequently so ex-
pressed, that they are such as none care for. Why ? It is
not their heritage. It is not the heritage of princes, and
great men of the world; of the Turk, or the pope. As
therefore it is God's heritage, if he will not take care of it,
it is in vain to expect it from any other.
[2.] It is the heritage of him whom the whole world
looks upon to be their greatest enemy. The whole world is
at enmity against God : and you see the state of things in
the world; every one's design is to destroy the heritage of
his enemy. As long as the world continues in this enmity
against God, its whole design is to destroy his heritage.
Look upon the nations abroad in all their agitations, their
main design is to ruin this heritage, because it is God's,
against whom they maintain enmity in their hearts, worship,
and ways. If therefore God doth not take care of his own
heritage, it will certainly be destroyed, because his.
[3.] This argument may also be pleaded : if this flock
be the lot of God's heritage, then take it away, and the
whole world is hell. If God's lot be out, if this remnant be
destroyed, let men make things as fine as they will, adorn
their dungeons as much as they please, it is all but hell.
These are the arguments that may be pleaded with God
from this : ' Feed thy people,' and * the flock of thy heritage.'
It is a poor, helpless, harmless flock, yet useful to the glory
of God, and the good of men. It is God's heritage, if he
minds it not, none will; and if it be taken out of the earth,
it will presently become a hell. This is the second argument
in the text for faith to plead with God.
3. The third argument is taken from their state and con-
dition : * That they dwell solitarily in the wood, in the midst
of Carmel.' The first argument pleads God's glory, his love,
and faithfulness: 'Thy people' in covenant. The second ar-
gument pleads God's interest : ' The flock of thy heritage.'
This third argument pleads God's pity and compassion ;
* Which dwell solitarily in the wood, in the midst of Carmel.'
Every word hath argument in it to plead with God in this
case.
(1.) They ' dwell solitarily ;' that is, disconsolately. It
384 Christ's pastoual cake.
is a poor disconsolate flock, that dwells separate from re-
lief. This takes ill two things: Inward disconsolation from
themselves, and their own fears and distresses ; and outward
helplessness. They are where none comes at them to relieve
them. It is a great plea, the solitariness of God's flock,
with the compassion and mercy of God for their relief. It
may be, through our peace and plenty, and such things as
we enjoy, we are not so sensible of the efficacy of this argu-
ment; but the Lord knows, and many of his understand, how
strong a plea it is with God upon that account : we are a
poor solitary people, comfortless within, and helpless with-
out.
(2.) As they 'dwell solitarily;' so * in the wood;' that
is, in a dark and entangled condition. They are not only
solitary, disconsolate, and helpless ; but they are in the dark,
see not their way, and so in danger to wander; and if they
are out of the certain path, the wild beasts of the forest are
ready to devour them. There is nothing harder with the
people of God at this day, than that they are in the wood,
where it is difficult to find their way. The Lord make them
careful, and to see the steps of their shepherd going before
them, that they may not wander, and so be exposed to the
wild beasts that are ready to devour them.
(3.) Another plea is from the place where this wood is:
it is ' in the midst of Carmel.' Though there was a particu-
lar place so called, yet the word is a common name for a
a fruitful field for feeding : the country or nation where they
lived was such. Some think this hath relation to Babylon,
which was very fruitful unto the inhabitants of it ; yet the
poor remnant dwelt in the wood, in the midst of Carmel.
The Jews did so. Nehemiah gives us a most pathetical de-
scription of their state, chap. ix. 36, 37. * Behold, we are
servants this day; and for the land that thou gavest unto our
fathers to eat the fruit thereof, and the good thereof, behold,
we are servants in it. And it yieldeth much increase unto
the kings whom thou hast set over us, because of our sins;
also they have dominion over our bodies, and over our cat-
tle at their pleasure, and we are in great distress.' This
people ' dwelt in the wood, in the midst of Carmel,' a land
good and pleasant, yet they were in a distressed condition.
(4.) There is yet another plea in it for mercy : that they
Christ's pastoral care. 385
are not only solitary for a little season, entered into the
wood; but they dwell in this solitary condition, have been
long in it, and may continue long so; it signifies an abiding
or continuing in that state. This argument, as I told you,
respects the pity, the bowels of God, his compassion and
tenderness, when his poor people shall dwell and abide long
solitary, in an entangled, perplexed condition, as in a wood,
in the midst of a fruitful land, that God had given their fa-
thers. It is so at this day with many of God's people ; and
it is a great plea for mercy and compassion.
4. There is one argument more in the words, which I shall
but name, and I have done. ' Let them feed,' saith he, * in
Bashan and Gilead, as in the days of old.' Bashan and
Gilead were places of very fruitful pasture. Whence the chil-
dren of Reuben and Gad desired Moses, that they might
have their possession in Gilead, and in the kingdom of Ba-
shan; ' because,' say they, * it is a place for cattle, and thy
servants have much cattle.* It was a fruitful place where
their flocks were well fed and nourished.
Where lies the argument here ? It is fetched from for-
mer experiences of what God had done. It is from God's
faithfulness grounded upon former experience. We have
seen what God can do, how he hath brought his people out
of straits, and carried them through difficulties, and delivered
them out of troubles, and fed them in Bashan, and in the
land of Gilead: which is made an argument, that he would
feed them so again.
I might press this argument farther; but I shall offer
nothing more at present; and I think what I have said is
not unseasonable. We have seen the state of things laid
before us, that we have a rule of faith what to pray for in
such a day, that God would feed his people. We have
shewed you what is contained therein, and have gone over
briefly those arguments that may be pleaded with God in
such a case, reserving the time and season unto his own so-
vereignty.
VOL. XVI. 2 c
SERMON XXXVI*
THE BEAUTY AND STRENGTH OF ZION.
Walk about Zioii, and go round about her : tell the towers thereof. Mark
ye v:ell her bulwarks, consider her palaces ; that ye may tell it to the ge-
neration following. For this God is our God for ever and ever ; he will
be our guide even unto death. — Psal. xlviii. 12 — 14.
Many expositors think this psalm to be an i-mviKiov, a tri-
umphant song of thanksgiving- after some great deliverance
at Jerusalem. Some apply it to the times of Asa, \vhen Zerah
and the Ethiopians came with an army against Jerusalem of
ten hundred thousand men. Others apply it to the times of
Jehosaphat, when the Moabites, and Amonites, and mount
Seir the Edomites, were gathered together against Judah.
And others again to the days of Hezekiah, when Sennacherib
and his army came against Jerusalem and were destroj'ed.
They ground their interpretation upon ver. 4 — G. ' Lo, the
kings were assembled, they passed by together. They saw
it' (but they could come no farther), * and so they marvelled ;
they were troubled, and hasted away. Fear took hold upon
them there, and pain, as of a woman in travail :' which is a
description of some great consternation that befell the ene-
mies of God, and the enemies of Jerusalem, when they drew
near'unto it. So the Jews do interpret these verses : ' Walk
about Zion, and go round about her, tell the towers thereof,
mark ye well her bulwarks, consider her palaces :' that not-
withstanding this great and dreadful attempt, whether by
the Ethiopians, or by the Moabites, or Sennacherib, there is
not one tower broken down of Zion or of Jerusalem, but all
things are safe and well. For my own part, I should rather
judge this psalm to be composed by David, and purely mys-
tical and prophetical. It is easy to manifest that all the
foregoing psalms are so. And the close of the former psalm
is the calling of the Gentiles, where he saith, ' God reigneth
over the heathen : God sitteth upon the throne of his holi-
• Tliis sermon was preached April '22, X67r).
THE BEAUTY AND STRENGTH OF ZION. 387
ness;' ver. 8. And in ver. 9. you read in the margin of your
bibles, better than in the text : * The voluntary of the people
are gathered unto the people of the God of Abraham.' The
people were become a willing people in the day of his power.
However, all conclude that these words are a graphical de-
scription of the defence that God will at all times give his
church, which the psalmist doth set before our eyes.
Look upon it, and observe what a diligent view he re-
quires to be taken of what he here proposes. He looks upon
Zion as a well-fortified garrison, not like to be carried in
haste by the enemy. And he would have you well consider
too, what the fortifications are; therefore he distributes his
direction into so many particulars. 'Walk about Zion;' this
is the way whereby you may come to see how Zion is forti-
fied. It may be you have gone a little way in walking, and
have seen much, but do not cease: 'Go round about her,'
see if you can find one weak place, where she is likely to be
attacked by the enemy : ' Tell the towers,' cast up the num-
ber of them, and see that they are not few ; which is what a
man of judgment and understanding would do, if he were to
take a view of a fortified place, and consider whether it
would hold out against a strong enemy : * Mark ye well her
bulwarks ;' or, ' set your heart to her bulwarks,' consider
them, do not take a general view of these fortifi.cations of
Zion, but ponder and consider, whether they are likely to
hold out or not, and whether you may put your trust in them :
* Consider her palaces,' which were the great and eminent
buildings in and about Zion, called in some place, 'palaces
of ivory,' with which they were greatly adorned. So that
here is this direction given to take a very strict, sedate,
considerate view of the fortifications of Zion ; since it would
certainly be attacked by great and powerful enemies. There
are two things added. One is the particular end wherefore
they should do so : ' That ye may tell it to the generation
following,' since other ages of the church would have the
use of it. The other is the ground why all this would be of
benefit to them, and the generations following : ' For this
God is our God in covenant, and that for ever and ever, and
will be our guide unto death.* _
I shall make one observation from the words, and speak
a little very briefly and plainly to it.
2 c2
388 THE BEAUTY AND
Observation. A diligent search into, and consideration of,
the means and causes of the preservation and protection of the
church in the greatest dangers and difficulties, is a duty in-
cumbent on us for our own support against sinful fears, and
to enable us to that testimony which is required for future
generations, to encourage them to trust in the Lord.
Every age is to give over a good testimony of God's deal-
ing with Zion to the age that comes after. And a diligent
search and inquiry into the causes and means of the protec-
tion and preservation of the church of God in the midst of
imminent dangers and difficulties, is a duty incumbent upon
us, that we may be fortified against sinful fears in ourselves,
and encourage succeeding generations to trust in the Lord.
As we have received the testimony of such who have gone
before us, so we are to give our testimony to those who shall
come after.
All that I shall do at present is to answer these five
questions :
L What is to be understood by the preservation and pro-
tection of the church, so as we may look neither for less nor
more than what we are like to meet with ?
IL What is meant by searching into, and considering of,
these causes and means of the church's preservation ? ' Walk
about Zion, tell her towers, set your heart to her bulwarks,
consider her palaces,' &c.
in. What are those causes and means of the church's
preservation, those towers and bulwarks which will not fail,
whenever Zerah or Sennacherib comes, or whatever attempts
are made upon Zion?
IV. What reason is there why we should thus search
into, and consider these causes of the church's preservation
and protection?
V. What is the testimony which we have to give con-
cerning this matter to the ensuing generation ? ' That ye may
declare it to the generation to come.'
I shall speak a little in answer to these five inquiries.
I. What is that preservation and protection of Zion, the
church of God, that we may expect, whose causes and means
we should inquire into ?
This may be reduced unto three heads.
1. The eternal salvation of the church of God. This i^
STUEXGTH or ZION. 389
the goal and the prize that all this great running is about in
the world. Satan is in his own nature as active and restless,
as he is malicious ; and yet, I suppose, if this end was taken
away, if this was not in his eye, the eternal salvation of the
church, of all that believe, he would give himself much more
leisure than he doth. All things here, evils, trials, persecu-
tions, and the like, are but skirmishes ; but where goes
eternal bliss, there goes the victory. This therefore is part
of that preservation and safety of Zion which we are to look
after ; namely, as the apostle saith, ' That all Israel shall be
saved.' You have a great security that our Lord Jesus Christ
gives of it, John x. 27, &c. *My sheep hear my voice, and I
know them, and they follow me. And I give unto them
eternal life, and they shall never perish, neither shall any
pluck them out of my hand. I and my Father are one.'
This is the first thing in the church's preservation, name-
ly, that let the conflict be never so great, never so severe,
all true believers shall be eternally saved. And if we do not
lay the principal weight in our thoughts upon this, our con-
cern in other things will be of no moment unto us. There is
one false opinion doth more mischief to the honour of God
in the world in this matter, than all the devils in hell are able
to do ; and that is, of the total and tinal apostacy of true
believers ; for if that be so, we have lost our very first prin-
ciple of the preservation of Zion, namely, that ' all Israel
shall be saved,' and that none shall take believers out of the
hands of Christ.
2. There is this in it also, that there shall be a church, a
professing church preserved in the world throughout all ge-
nerations, in despite of all the oppositions of Satan and the
world ; that is, there shall be a called number yielding obe-
dience internally unto Christ, and openly professing that
obedience always preserved unto the end of the world. It is
expressly included in that promise, Isa. ix. 7. ' Of the in-
crease of his government and peace there shall be no end,
upon the throne of David and upon his kingdom, to order it,
and to establish it with judgment and with justice from
henceforth and for ever : the zeal of the Lord of hosts will
perform this.' However it may fall out in particular places
and nations, yet Zion will be preserved, God will reserve for
390 THE BKAL'I'V A\D
Jesus Christ a cliurch visibly professino-, and yielding obe-
dience unto him according to the gospel.
But you will say perhaps, Where was there such a church
in the time of" the antichristian apostacy ? Did not the visible
church wholly fail?
I answer : Though 1 acknowledge all the churches in
the world have greatly apostatized and fallen away ; yet, in
the first place, all did not fall away in the same length or
manner with those in these parts of the world, that were
under the antichristian apostacy. There were churches in
the east, which though very corrupt formerly, and now more
so, yet might justly be esteemed a visible church. Besides,
the church of God was then in Babylon, until the reforma-
tion. There was in the Roman church a number of persons
that sincerely feared God, and belonged unto the Zion of
Christ, who were preserved. Hence is that call, Rev. xviii. 4.
* Come out of her, my people.' Christ's people was in her
until the time that God gave them a call to come out of her.
And another part of them were in visible opposition all along
to the growing apostacy of the papacy. About four or five
hundred years after Christ, the great composition was made
between Christianity and Paganism, when the outward court
was o-iven to the Gentiles to be trodden down ; that is plainly,
when these northern nations, that divided and destroyed the
Roman empire, were brought in to be Christians, And upon
that composition, nations came in to a profession of Chris-
tianity with pagan worship and manners ; but yielded obe-
dience unto Christian rulers, bishops, priests, and the like.
Now from that very time, when all things sunk into anti-
christianism, there was still a visible testimony given against
it by the church of Christ; that is, by believers from one
generation to another, an eminent, blessed testimony against
all that cursed apostacy.
It is good to keep our faith and expectation within
bounds, that we do not look for more than is like to come to
pass ; and yet still to have our faith confirmed in those things
that may be sure not to fail. ' All Israel shall be saved,' and
Christ will maintain his kingdom in the world against all
opposition; that the cause wherein we are engaged, what-
soever becomes of our persons, will be triumphant. Believers
STRENGTH OF ZIOX. 391
shall be saved, and a professing church shall be preserved,
which is all the general cause wherein we are engaged. And
God, it may be, bath placed us in this age to give over our
testimony to the future generation.
3. There belongs to the preservation of the church, the
protection and deliverance of the true church of God under
persecution: this likewise comes within the compass of these
fortifications. We are very apt to look after our own con-
cerns, and it may be to imagine we are more concerned in this
third head, than in both the former. But those that think so,
make a very wrong judgment ; for the measure of all our con-
cerns in present deliverance, or in the conflicts of the church,
is to be taken from those two generals, the eternal salvation
of the church at last, and the preservation of the kingdom of
Christ in the world. And if once we begin to measure them
by our own advantages, peace, liberty, or friends, we shall
take wrong measures of God's providence, and our own ex-
pectation.
There are three seasons, or three ways, whereby churches
in particular times and places are in danger of coming short
of this protection, or seeming so to do. (1.) When the power
of Satan and the world are set upon them in a way of perse-
cution. (2.) When the nations of the world, among whom
they live, are so wicked, that God will not forbear a general
devastation and destruction. (3.) When themselves aposta-
tize and decay, and provoke God to remove his candlestick
from among them. In such seasons it comes to a trial, whe-
ther particular churches, or a church in any particular place,
shall be preserved and protected in their present trial, or not.
And I confess unto you that my thoughts are, that all three
are upon us at present, which makes our case the more dif-
ficult and hard to be determined. But this, I bless God,
I cannot but think, that what we most fear, is least to be
feared. It is plain, we most fear the first ; and I think I am
certain, that the first is least to be feared. I shall speak
briefly to each of them.
(1.) xA.s to the first there are two rules whereby to make
a judgment of the preservation of the church in time of per-
secution. The one is that given by the prophet Hosea, chap,
xi. 12. Ephraim * compasseth me about with lies, and the
house of Israel with deceit : but Judah yet ruleth with God^
392 THE BEAUTY A\D
and is faitliful with the saints.' He prophesies the imme-
diate destruction of Ephraim : the church of Israel shall
wander to Assyria, but Judah shall yet abide. Why? ' Judah
yet ruleth with God :' that is, for God ; the ruling power of
Judah is for God. I take that to be the meaning of the
words : for if you will observe concerning Judah, all that
ever were good among them, was in the ruling power. In
the very days of Josiah himself, Judah, that is, the body of
the people, turned to God feignedly, and not with their whole
heart; Jer. iii. 10. But yet the prophet foresaw a time would
come, that Judah should not be so ; he shall rule therefore
while he is faithful to God. Here then is your rule : while
the ruling power of a church or nation is for God, is faithful
to God, and his interest, walking with him, they are within
these bulwarks. And truly, to speak what I believe in this
matter (for in all things that are future, that we may not
have clear and full evidence of, there is a reserve for sove-
reignty), wherever there are churches walking with God,
ruling for God, and faithful to him, they shall never be pre-
vailed against by outward persecution in any place, unless
it be in subserviency to the hidden design of sovereign wis-
dom, to remove the gospel wholly from such a place. This
then is the second rule, and we can never fathom, and so
must be in the dark, whether the church in this or that par-
ticular place shall be absolutely preserved; because, if God
pleases, he can make the total scattering to be a means sub-
servient to the spreading of the gospel. But so far as they
walk with God, they are within this protection.
(2.) The church's danger lies in the destruction that may
come upon places where tiiey are, for national sins. There
were in the days of Jehoiakim and Zedekiah, 'good figs at
Jerusalem, very good figs, even as the first ripe tigs,' Jer.
xxiv. 2. that is, there were many precious saints of God:
and there were also 'evil figs, so evil that none could eat
them :' and yet God puts all these figs into a basket, good
and bad, and all must go into captivity. He could no longer
forbear for the provoking sins of the nation, the whole must
go into captivity together. Now if such a season may come
upon any place, as hath upon many nations deservedly be-
cause of national sins, the good may sufi'er with the bad, and
churches may receive a scattering.
STRENGTH OK ZfONf. 393f
(3.) The third danger is their own apostacy. There is not
any thing in the world that we ought to be more afraid of
than of a church's scattering in an apostatizing condition.
Then we shall bear the burden of our guilt in our scattering,
and be clean taken off from all means of retrieving it. But
there is an interest of all particular churches walking with
God in this preservation and protection that is here promised
and described to be round about Zion ; and it is an act of
mere sovereignly where God dealeth otherwise with them.
That is the preservation and protection of the church in an-
swer to the first inquiry.
II. The second question is, What is it to search after,
and consider the causes and means of this preservation?
Where shall we look for it?
To this I answer,
1. Be sure to take off your search and consideration from
those things which are not, and will not, prove to be the bul-
warks of Zion. You know how they were blamed in such a
case, Isa. xxii. in a time of great distress and invasion that
was coming upon them. The prophet tells you what the
people did, ver, 8, &c. ' He discovered the covering of
Judah, and thou didst look in that day to the armour of the
house of the forest. Ye have seen also the breaches of the
city of David, that they are many ; and ye gathered toge-
ther the waters of the lower pool. And ye have numbered
the houses of Jerusalem, and the houses have ye broken down
to fortify the wall. Ye made also a ditch between the two
walls, for the water of the old pool ; but ye have not looked
unto the maker thereof, neither had respect unto him that
fashioned it long ago.' Looking unto carnal aids and helps
in straits and difficulties hath been our folly. The first thino-
in this call, to look to Zion, is to ' cease from man whose
breath is in his nostrils : for whereof is he to be accounted ?'
2. Where shall we look for these bulwarks? We must
look for the protection of the church, where we look for the
destruction of its adversaries. And where shall we look for
that? The prophet tells us, Isa. xxxiv. 16. ' Seek ye out of
the book of tiie Lord, and read : no one of these shall fail,
none shall want her mate : for my mouth it hath commanded,
and his spirit it hath gathered, them.' All the foregoing
prophecy is coneerning the utter destruction of Idumea in
394 THE BEAUTY AND
the type, but of Babj'lon, Rome, antichrist in the antitype.
And the verses from 11, to 16. express the gathering of all
the fowls of prey, dismal fowls, to dwell in the place. But
bow shall we know whether this will come to pass ? Says the
prophet, ' Seek ye out of the book of the Lord, and read;
no one of these shall fail:' that is, no one particular judg-
ment that God hath threatened in his whole book against his
adversaries, shall ever fail, no, not in one circumstance : nei-
ther the cormorant, nor the screechowl shall want her mate.
Seek it out of the book of the Lord ; you will find it recorded
in these prophecies, and nothing shall fail there; for the
mouth of the Lord hath spoken it, and the Spirit of the
Lord shall accomplish it. We are to look therefore and
search for these defences, causes, and means of the protec-
tion of Zion, in the book of the Lord. This is ' the tower of
David, where hangs a thousand shields, all shields of mighty
men,' Cant. iv. 4. where is recorded all the defence of the
church and people of God. It is your duty to search in the
book of God, and read, to see what are the causes and means
of the protection and preservation of the church; and when
you have found them out, you are then to consider them.
Want of consideration weakens our faith greatly. If you
can find by reading in the book of God, that there are such
and such defences and bulwarks of Zion; our duty is now to
consider whether they will hold out against the greatest at-
tacks and attempts of Satan and all our adversaries. I speak
what is plain, but very fit for this day. When you have
found out these defences, bring them to the shield of faith,
and obedience to God, and consider whether they are like to
hold out; consider each, and give judgment upon them.
And if you judge they are so, then trust to them ; drive all
you have, all your concerns within the compass of these for-
tifications, and trust to them. And this may suffice in an-
swer to the second question; Where are we to search for the
preservation and protection of the church?
III. What are the causes and means of the preservation
of Zion, and protection of the church, that we are to search
out, and to consider and trust unto?
It is but a little I can comply with the text in, I cannot
go round about Zion, I cannot tell her towers; but we will
consider some of her bulwarks, that will be a sure pre-
STRENGTH OF ZIOX. 395
servation against all opposition. And I will name four or
five unto you.
1 . The designation and constitution of Jesus Christ to be
king of the church, king of Zion, is the great bulwark of
Zion. This is the fort-royal liiaL never fails. Psal. ii. 'Why
do the heathen rage, and the people imagine a vain thing '?
The kings of the earth set themselves, and the rulers take
counsel together against the Lord, and against his anointed,
saying, Let us break their bands asunder, and cast away
their cords from us. He that sitteth in the heavens shall
laugh: the Lord shall have them in derision. Then shall he
speak unto them in his wrath, and vex tliem in his sore dis-
pleasure. Yet have I set my king upon my holy hill of Zion.'
Notwithstanding all this tumult, conspiracy, and rage, all
these counsels and advices, yet, saith he, Zion must stand;
foi; I have set my king, I have anointed Christ my eternal
Son to be king upon my holy hill of Zion. But though
Christ be made king, it doth not follow but he may give
over reigning, and so there will be no security from hence.
The truth is, he will do so, he will give over reigning as to
his mediatory kingdom; but not before he hath done with
all his enemies: Psal. ex. 1. ' Sit thou on my right hand,
till I make thine enemies thy footstool.' And the apostle,
1 Cor. XV. saith, ' he must reign until all his enemies be sub-
dued.' And when he shall have put down all power and au-
thority, then he shall give up the kingdom. The great se-
curity of the church is from hence, that Christ is made king
of Zion ; and if he be a king he must have subjects. The
word is his law, he rules by his Spirit ; but rule and law t o
gether will not make a kingdom, unless there be subjects to
yield obedience. If Christ be a king, if he sit upon Zion,
the church must be preserved; for he must have a kingdom.
There is but one way in the world that looks probable to put
an end to Christ's reign, and that is to cease being his ene-
mies; for the express terms of his reign is, ' till all his ene-
mies be made his footstool.' How easy were it for me to
dwell upon this, that this king of the church hath power to
preserve it to all ends and in all circumstances ; power to
preserve it to eternal salvation, in visible profession, or in
particular trials. And what king is there among men that
will not preserve his subjects in time of trial, when it is in
396 THE BEAUTY ANU
his power so to do ? The Lord Christ will preserve them. ' i
give unto them eternal life, and no man shall take them out
of my hands. He is able to save them to the utmost, even
all that come unto God by him; and he is given to be
head over all things to the church,' to dispose of all as
seems good unto him, for the end, use, and interest of the
church.
This is the first bulwark and security we have for the
preservation and protection of the church; and unless men
can dethrone Jesus Christ, and cast him off from being king
upon the holy hill of Zion, it is in vain to think of prevailing
against Zion.
2. The second bulwark of Zion is the promises of God,
which are innumerable. I will name but two of them: one is
the foundation of the Old Testament, and the other of the
New. One held it out for four thousand years, and was
never impeached; and the other for these sixteen hundred
years, and shall never be shaken.
The promise that was the foundation of the Old Testament,
was the first promise of God : Gen. iii. 15. ' I will put en-
mity between thee and the woman, and between thy seed and
her seed ; it shall bruise thy head, and thou shalt bruise
his heel.' There are these four things in that promise : (1.)
That there shall always be a twofold seed in the world, the
seed of the serpent, and the seed of the woman; they shall
never fail while this world stands. (2.) That these two
seeds shall always be at enmity ; there shall be an everlast-
ing conflict, from the entrance of sin to the end of it. ' I will
put enmity,' saith God, and such an enmity as shall be car-
ried on by the highest and most severe warfare. The enmity
is spiritual, but the warfare oftentimes is outward. The first
manifestation of this enmity was in blood : Cain slew Abel.
Why ? Because he was of the evil one. And so it hath been
carried on by blood from that day to this. (3.) That either
seed hath a leader; there is he and thou, it and thou ; that
is, Christ and Satan : Christ is the leader of the seed of the
woman, the captain and head of it in this great conflict; and
Satan as he was the head of the apostacy from God, conti-
nues the head of his seed, the generation of vipers, to try
out the contest with Christ unto the end. (4.) The victory
shall always be to the seed of the woman. It is said indeed,
STRENGTH OF ZION. SQ?
• Thou shalt bruise his heel.' Christ's heel, in his sufferings,
both in his own person, and those of the church. But on
the contrary it is said likewise, ' He shall bruise thy head ;'
break thy power and strength; conquer thee. Then Zion is
safe. This was the foundation of the Old Testament : and
though things oftentimes were brought to great distress,
sometimes by apostacy, and sometimes by persecution ; yet
this promise carried it, and delivered over the church safe
into the hand of Christ.
Now when Christ takes the church, and goes to new form
it, and fashion it more for the glory of God, there is the foun-
dation promise made in the New Testament: ' Upon this
rock I will build my chuich, and the gates of hell shall not
prevail against it;' Matt. xvi. 18. If that obscure promise
under the Old Testament did secure Zion as to all those
things before mentioned, four thousand years ; shall not we
trust to this promise of our Saviour for half the time?
Though it is indeed the continuance of the same promise ;
for the gates of hell is the seed of the serpent, and the rock
is Christ. That is the second bulwark of Zion. We may
be shaken in our faith and confidence, but we have the pro-
mise of God, that hath supported it thus far in the world,
and will certainly preserve it to the end.
3. There is the watchful providence of God over the
church. It is expressed, Deut. xi. 12. where the land of the
church is said to be ' a land, which the Lord thy God careth
for; the eyes of the Lord thy God are always upon it, from
the beginning of the year unto the end of it.' That land
which is the possession of the church, the seat of God's wor-
ship, the church itself, is what the Lord careth for. And it
is expressed again to the same purpose, Isa. xxvii.3. where
this land is called God's vineyard; ' I the Lord do keep it,
and will water it every moment, lest any hurt it ; I will keep
it night and day.' There is the watchful providence of God
over the church night and day preserving it, which provi-
dence indeed we live upon, though it is secret and invisible
to us. There is power in it, but ' God hides his power.'
We see little, we are not able to discern any thing to purpose
of the secret emanation of divine power and wisdom through
the hearts and counsels of all mankind, to this end, that God
398 THE BEAUTY AND
may preserve his church, governing their affections, ruling
their thoughts, turning and overturning their counsels,
things that will never appear nor come to light, what was
their occasion and ends, till the great day, when the thoughts
of all hearts shall be discovered. The Lord will keep and
preserve his church that none may hurt it.
4. Another bulwark is God's special presence. God is
in an especial manner present in his church. I have treated
concerning the nature and special presence of God and
Christ in the church, and proved it from many promises,
and shewed the effect of it, which I shall not now insist upon,
but only shew that this is a bulwark of the church. In Isa.
viii. 9, 10. there is a gauntlet thrown out to all the adver-
saries of the people of God, and a challenge to do their
worst; * Associate yourselves, O ye people, and ye shall be
broken in pieces ; and give ear, all ye of far countries ; gird
yourselves, and ye shall be broken in pieces. Take counsel
together, and it shall come to nought; speak the word, and
it shall not stand.' What is the reason? ' For God is Avith
us.' The presence of God is with his church. Every thing
of force, of counsel, of association and agreement, all shall
be broken and come to nought, they shall have no effect ;
and he gives this only reason, ' because God is with us.'
While God is with his church, it may be exercised with great
trials, so that they may think they have lost the presence of
God, as in Judg. vi. 12. 'The angel of the Lord appeared
to Gideon, and said unto him. The Lord is with thee. Oh
my Lord,' saith he, ' If the Lord be with us, why then is
all this befallen us?' Whence is all this evil come upon
us, that we should be under the power of the Midianites,
oppressed and destroyed by them? He could not believe
that if God was with them according to his promise, they
could be so prevailed upon by their enemies. Great things
of trouble may befall the church of God, while God is present
with them, so as they may be ready to say sometimes, ' My
way is hid from the Lord, and my judgment is passed over
from my God, the Lord hath forsaken, my God hath forgot-
ten me.' It cannot be, saith Gideon, that God is with us, if
we be thus ruined. But he will appear and manifest himself
for the protection of Zion.
STRENGTH OF ZION. 399
5. The last bulwark, unto which all others may be re-
duced, is the covenant of God : ' For this God is our
God.' That God who hath fortified Zion in all other gene-
rations, and wrought these deliverances, he is our God in
covenant.
I shall not need to reckon any more than these five bul-
warks of the church. Ponder and consider whether they
are like to work out its preservation and protection. And if
God gives us wisdom to single out these things, and con-
sider them aright, we shall soon see what encouragement we
have to pray for the preservation and protection of the church,
however it may be attacked and attempted, even this day,
which is our present business.
IV. Why should we make this inquiry into these
causes and means of the preservation and protection of the
church?
The reason is, to deliver ourselves from our own sinful
fears, and that by a discovery of the great mistake which
all the adversaries of the church run upon. The reason why
the ground whereupon they attempt the church, is that and
no other which you have, Ezek. xxxviii. 10, 11. ' Thus saith
the Lord God, It shall come to pass, that at the same time
shall things come into thy mind, and thou shalt think an
evil thought; and thou shalt say, I will go up to the land of
unwalled villages, I will go to them that are at rest, that
dwell safely, all of them dwelling without walls, and having
neither bars nor gates.' Here is the very ground of the un-
dertaking of the world against the church in any age, that
they have no defence, are a poor people, that dwell in un-
walled villages, and have neither bars nor gates. It is a mi-
serable disappointment for men to go and undertake to de-
stroy, or oppress any place, thinking they are unprovided,
and when they come there, to find it quite otherwise. At
this day there would not any move a tongue against the
people of God, but, upon this very account, that they have no
defence, no protection. And sometimes they proceed so
far as that they begin to discover the bulwarks of Zion, if not
in the causes, yet in the effects. The old world saw not God
in the cause of what he did ; but when the waters began to
roll upon them, the psalmist tells us, ' they saw it, and were
400 THE BEAUTY AND
afraid, and fearfulness took hold upon them.' Is this the
people that dwell in unwalled villaoes, that have neither
bars nor gates ? See their towers, behold their bulwarks;
there is no attacking them. When once God makes them
to see this, that the power of Christ is engaged for his people,
they will then cry to the mountains and to the rocks to hide
them from the day of his wrath ; they will be surprised with
fear.
Now seeing the adversaries of the church of God are cer-
tainly upon this mistake attempting the church, because as
they imagine, it hath no guard, and they will certainly find
at last that they have a guard which they saw not, and were not
acquainted with; why should we be afraid in such a case?
Nothing more encourages persons than when they know
their enemies do clearly mistake their condition. This is
enough to make the veriest coward in the world valiant. Let
us be sure to be found within this garrison, and place of de-
fence, and certain that we have to do in the concerns of Zion,
and not of the world; and then shall we see the mountains
all full of chariots and horses of fire round about us, Christ
reigning, the promise of Christ engaged, and the watchful
eye of God upon the church continually. Our fears arise
from the want of considering these things, and taking a car-
nal view and measure of things that are seen,
V. The last inquiry is. What testimony are we to give
over to the generation that is to come after us?
This testimony consists of two things :
1. The exercise of faith and patience in all our own trials
that may befall us, that there may be a remembrance of it in
the generations that are to come. The martyrs that suffered
here so long ago, do still tell us in this generation by their
faith and patience, that Zion had walls and bulwarks round
about her, and that God was her God and guide. Had their
not believed it, do you think they would have given up their
bodies to the flames in this city and other parts of the nation ?
In like manner that faith and patience which we shall exer-
cise in any trial that may befall us in the behalf of Zion, is to
tell the generations to come what God hath done, and how
we have found it ourselves.
2. It is our Hutv to give it over by instruction to those
STRENGTH OF ZION, 401
that we bring up. Our fathers have told us what God did in
their days ; and we are to give in this testimony to God, to
tell our childreji what God hath done in oijr days; so long
have we lived and been professors ; so long have we walked
in Zion, and we have found God faithful in his promise. Not
one word or tittle hath failed, that the mouth of the Lord
hath spoken. Thus are we to instruct the generation that
is growing up, that hath not seen those things which we have
seect.
VOL. XVI.
SERMON XXX VII*
THE DIVINE POWER OF THE GOSPEL.
Tor I am not ashamed of the gospel of Christ : for it is the power of God
unto salvation, to every one that believeth ; to the Jew first, and also to the
Greek. — Rom. i. 16.
The preceding verses of this chapter contain a declaration
of the person who wrote this epistle: the apostolical authority
wherewith it was wrote ; and a gracious salutation of them
to whom it was wrote. This verse makes an entrance upon
the main subject matter designed to be treated on in the
whole epistle. So that it is the centre of this glorious part
of the Scripture, wherein the first general part of it doth issue,
and whereon the remaining part depends.
The church at Rome was planted some while before ^ but
it is altogether uncertain by whom. The wisdom of God
foreseeing what abuses would be made of the foundation of
that church, hath hid it quite from us ; there is nothing in
Scripture, nothing in antiquity to intimate by whom the faith
was there first preached. Probably it was by some believers
of the circumcision, whence those disputes arose, and con-
tentions about the observation of Judaical ceremonies, which
the apostle handles and determines, chap. xiv. xv. of this
epistle. Hearing of their faith, our apostle, upon whom, as
he saith, ' was the care of all the churches,' and to whom
' the ministry of the uncircumcision was in an especial man-
ner committed,' Gal. ii. 7, 8. writes this epistle to them to in-
struct them in the mystery of the gospel, and confirm them
in the faith thereof, and in the worship of God required
therein.
To give weight to what he wrote, and commend it to their
consideration, he acquaints them with that love and care he
had for them, answerable to his duty from whence it did pro-
ceed; telling them, ver. 14, 15. that * he was debtor both
to the Greeks, and to the barbarians ; both to the wise,
• This sermon was preached May 19, 1670.
THE DIVINE POWER OF THE COSPEL. 403
and to the unwise ; so that as much as in him was, he was
ready to preach the gospel to them that were at Rome also.'
And hereby he prevented a prejudice and jealousy that might
possess their minds, and answers an objection they might
make to him about his writing. For they might say in them-
selves. What makes him a stranger, at so great a distance, in-
terpose in our concerns? Doth he not ' stretch himself be-
yond his measure,' or ' boast himself in another man's line,'
which he affirms in another place he did not? For he was
charged with such things. His zeal carrying him out to act
for the gospel in a peculiar manner, he was charged to ' ex-
ceed his measure,' and ' boast in another man's line.' To
obviate this, he tells them, no ; I do nothing but what be-
comes a honest man, discharging a debt the Lord Jesus
Christ hath laid upon me by virtue of my call to my office,
and my susception of it. ' I am debtor to the Greek, and to
the barbarian ;' to the wise, and to the unwise. I am called,
saith he, to preach the gospel to all sorts of people under
heaven; my commission is to ' go into all the world, and
preach the gospel to every creature;' Mark xvi. 15. that is,
as expounded. Matt, xxviii. 19. ' to all nations,' persons of
all nations as I have opportunity. Our Lord Jesus Christ,
out of his love and care unto them whom he had redeemed
with his blood, that they might be saved, had given the apo-
stles to be theirs; 'all things are yours; Paul is yours,
Apollos is yours ;' and charged them to preach the gospel to
them ; so that Acts xx. 26, 27. he saith, ' Now I am free
from the blood of all men.' How doth he prove it? 'I have
not shunned to declare to them the whole counsel of God.'
He frees himself from any surmise that they might have,
that he had a design of his own, and sought some advantage
to himself in thus interposing in the concerns of the gospel,
by telling them he doth but discharge a debt ; ' I am a
debtor,' saith he. And it is truly and really the wisdom of
those who in their several spheres have the dispensation of
the gospel committed unto them, to let the people know,
that they need not absolutely, whatsoever they do conse-
quentially, count themselves beholden to them for preaching
the word ; but that indeed our Lord Jesus Christ hath en^
gaged us in a debt, which if, in his name, we pay and dis-
charge, we are sure of a reward; if not he will require it at
2 D 2
404 THK DIVINE POWER OF THK GOSPEL.
our hands. We owe the preaching of the gospel to them
that are willing to hear it ; and if upon any account we with-
hold it from them, we do defraud them. ' I am debtor,' saith
the apostle. And every one that receiveth the gift and
call from Christ is a debtor, and so should esteem himself.
I have done nothing, saith he, but engaged in the discharge
of the debt which I owe to the souls of men.
But there might likewise arise another objection ; if he be
so concerned in the publication of the gospel, that he writes
an epistle to Rome, the greatest theatre then upon the earth,
the head of the empire, and most eminent place in the world.
Why did he not come himself and preach it? He returns an
answer thereunto, ver. 15. That, saith he, is not at present in
my power; I am not my own, I am disposed of by a call of
Christ, and guidance of his Spirit; but* I am ready to come
to Rome,' I have a readiness to preach the gospel whereso-
ever God calls me.
Now that he might not seem to have outbid himself in
speaking of going thither to preach the gospel, without con-
sidering what it might cost him, he gives them the reason
and ground upon which he had so engaged himself to be
ready to come to Rome, in the words of the text; * For I am
not ashamed of the gospel of Christ : for it is the power of God
unto salvation to every one that believeth; to the Jew first,
and also to the Greek.*
In the words there are.
First, A general assertion laid down as the ground of
what he had before aflBrmed, and that is in these words : ' I
am not ashamed of the gospel of Christ.'
Secondly, He gives a reason of that assertion, what made
him say so ; ' I am not ashamed, because the gospel is the
power of God ;' to which reason he gives a threefold limita-
tion. First, As to the especial end of it; 'The power of
God.' Whereunto? For this or that end in the world ? No;
' It is the power of God for salvation.' Secondly, He limits
it in respect of the object ; * The power of God unto salva-
tion.' To all ? No, but ' to every one that believeth ;* to all
believers, consider them either antecedently to their being
made believers, or consequentially having received the word.
To others it is foolishness ; but to us that believe it is 'the
power, and the wisdom of God.' Thirdly. It hath limits a^
THE DIVINE POWER OF THE GOSPEL. 405
•o the manner of administration : ' To the Jew first, and also
to the Greek.' The word * first' there respects the order of
dispensation, and not a priority of efficacy, or excellency.
The word was first to be preached to the Jews, as you know,
in many places, and that for many ends, not now to be in-
sisted on. This is the design of the words.
I shall for the opening of them inquire into two things :
1. What is intended by the gospel? 2. What is it to be
ashamed of the gospel ? After which the great reason will
ensue of the apostle's assertion : * Because it is the power of
God unto salvation.'
1. What is intended by the gospel? The gospel is
taken two ways : (1.) Absolutely, as it is in itself; (2.) Re-
latively, with reference unto our practice and observance
of it.
(1.) Absolutely, and in itself: and so also it is taken
two ways :
[].] Strictly, according to the signification of the word,
'good tidings' for the good tidings of the accomplishment of
the promise by the sending of Jesus Christ. The name is
taken from Isa. lii. 7, * How beautiful upon the mountains
are the feet of him that publisheth the good tidings of the
gospel.' And in this sense the apostle gives us a de-
scription of the gospel. Acts xiii. 32, 33. * We declare unto
you glad tidings, how that the promise which was made
unto the fathers, God hath fulfilled the same unto us their
children, in that he hath raised up Jesus again :' sent Christ
according to the promise, the tidings of which is strictly the
gospel.
[2.] The gospel is taken more largely for all things that
were annexed to the accomplishment of the promise, the
revelation of truths made there, with all the institutions and
ordinances of worship that accompanied it: the whole doc-
trine and worship of the gospel. The first is what God doth
for us in giving Christ; the second is what God requireth
of us in faith and obedience, and in the whole worship of
the gospel. And this is the common sense wherein this word
'gospel' is taken.
(2.) The gospel may be considered relatively, with refer-
ence unto believers : and then it intends our profession of
the gospel; which profession consists in the performance
406 THE DIVINE POWER OF THE GOSPEL.
of all gospel duties, when and as they are to be performed
by virtue of the command of Christ, which I would desire
you to consider and remember ; for I can assure you all
your concerns in the gospel will be found to depend
upon it.
It is in reference unto the gospel in both these senses
that the apostle here speaks ; as it contains the promise of
Christ, the doctrine of the gospel, the worship of God, the
institutions therein, and every man's performance of his own
duty, according to the rules and commands of Christ in the
gospel. This is that which the apostle says * he was not
ashamed of.'
2. What is it to be ashamed of the gospel ? Shame in
general is a grief, perturbation, and trouble of mind, upon
the account of things vile, foolish, or evil, rendering a man
(as he thinks), liable to reproach and contempt, working a
resolution in him to have no more to do with such things,
if once delivered from them. As the prophet Jeremiah, chap,
ii. 26. • A thief is ashamed when he is taken.' Two things
befall such a person : fear which respects his punishment;
and shame which respects the vileness and reproach of the
thing that he is taken in. And shame doth particularly
respect honour, esteem, and repute. Hence if you can by
any means take off the disrepute of a thing in men's judg-
ment, they are no more ashamed of it. The world hath
prevailed to take off among themselves, and within their
own compass, the disrepute of as odious sins as can be
committed in the world, and men cease thereupon to be
ashamed of them. We meet with men that will not at all
be ashamed of swearing, cursing, blaspheming, nay of
drunkenness, scarce of uncleanness; the wickedness of the
world hath taken off the disrepute of them within their own
compass : yet take the same men in lying or theft, and it
will fill them with shame ; not but that the guilt and evil of
other sins is as great, it may be greater than these ; but
these are under a disrepute, and therefore they are thus
ashamed.
Now this shame may be considered two ways :
(1.) Objectively, as to the things that in themselves arc
shameful, though men may be relieved against them, so as
not to have any inward shame in their minds. So the
THE DIVINE POWER OF THE GOSPEL. 407
apostle tells us, I Thess. ii. 2. That he was 'shamefully en-
treated at Philippi :' he had all manner of shameful things
done unto him. And Acts v. 41. all the apostles together
'rejoiced that they Avere counted worthy to suffer shame.'
They suffered shame, but they were not ashamed. Heb. vi. 6.
It is said, those apostate backsliders * put the Son of God
to open shame.' They did those things unto him, which
in their own nature cast shame upon him; they deserted
his worship and ways, as if he was not worthy to be fol-
lowed. Now our apostle was very far from thinking that
nothing of this shame would befall him at Rome ; that no
shameful thing would befall him. He was led thither bound
with a chain, and cast into prison. This is not the shame
intended.
(2.) There is shame in the person. And this also may
be considered two ways :
[1.] As it merely respects the affections of the mind be-
fore mentioned. When persons have a trouble and con-
fusion of mind upon them for any thing wherein they are
concerned, as that which is dishonourable, base, vile, or
foolish.
[2.] When there are the effects of shame ; when men act
as though they were ashamed, and will have no more to do
with those things wherein they have been engaged, but
leave them as if ashamed. It is said of David's soldiers,
who had done no shameful thing, but courageously acquitted
themselves in the battle against Absalom, but because of
David's carriage upon that business, * They went every one
away as men ashamed, that fly in battle.' It may be there
is that light and conviction upon most concerning the gospel,
that it is impossible for them to be brought into perfect
trouble and confusion of mind about it, as though it was a
shameful thing ; but yet perhaps they will do like men that
fly in battle, and are ashamed. And in this sense the word
is principally used; for saith Christ, Mark viii. 38. 'Who-
soever shall be ashamed of me, I will be ashamed of him.'
How is that? What will the Lord do? He will not own him,
which is called being ashamed of him.
Now this is that which the apostle intends. For the
doctrine, saith he, and worship of the gospel, and for my
work in preaching and dispensing it, I have neither trouble
408 THE DIVINE POWER OF THE GOSPEL.
of mind, nor will I desert it : ' I am not ashamed of the gospel
of Christ.'
But you will say. What great matter is this? I am per-
suaded there is not one present, but will be ready to think,
that they would be as forward as the apostle in this matter.
Ashamed of the gospel of Christ ! God forbid. What i3
there in it, that the apostle thus signally expresses it, that
he would not be ashamed? I answer. Pray consider these
three things :
1st. The apostle here expresses it with especial reference
to his preaching and professing the gospel at Rome. ' I
will come to Rome also,' saith he, 'for I am not ashamed
of the gospel of Christ/ Now there was at that time at
Rome a collection of all the great, wise, and inquiring men
of the world. And how did they look upon the gospel and
the profession of it? Our apostle tells you, 1 Cor. i. 23, as
a foolish, weak, contemptible thing. How did they look
upon them that professed it? As the filth and off-scouring
of all things ; 1 Cor iv. 13. Here is a collection of the rulers
of the greatest empire of the world, of all the wise and
learned men, and great philosophers, princes of the world,
all looking upon this gospel, obedience to it, and the
worship of God in it, to be as foolish a thing as ever
men engaged in, fit for none but contemptible persons.
But, saith the apostle, notwithstanding this, ' I am not
ashamed of its'
And we may observe here, that there was not yet at
Rome any actual persecution of the gospel farther than
shame and reproach. And the apostle declares by this
word, that it is the duty of all men to gather up their sjMrits
to confront present difficulties whatsoever they be. It is
loaded now with shame: 'I am not ashamed.' It will
come to blood: 'I will not fear my blood.' He expresseth
the whole in this which was his present duty. And for a
person of those parts, and that learning which he had, to
come among all the wise men in the world, to be laughed at
as a babbler, as one that came with a foolish thing in his
mouth, and to say, ' I am not ashamed:' it was the presence
of God with him, as well as a sense of duty that enabled him
hereunto.
2dly. To an ingenuous, gracious soul, in all sufferings;
fri£ DIVINE POW£R OF THE GOSPEL. 409
hothihg is more grievous than shame. Hence it is reckoned
as a great part of the humiliation of Christ, that 'he made
himself of no reputation;' Phil. ii. 7, 8. He forewent all
the esteem he might have in the world, as the Son of God«
And Isa. 1. 6. 'He hid not himself from shame/ So Heb.
xii. 2. ' He despised the shame.' To be dealt withal as a
vile person, as the off-scouring of all things, as the 'filth
and dung of the city,' as the word signifies, to be carried
before the face of scorners, makes a deeper impression
upon gracious and ingenuous spirits, than any thing else
\vhich can be well thought of. Therefore it is a great
thing that the apostle saith, ' I am not ashamed of the
gospel.'
3dly. There is also a figure in the word called 'Litotes,'
wherein by a negation of one, the contrary is affirmed, and
that emphatically : ' I am not ashamed ;' that is, * I am con-
fident,' it is a thing I glory in, that I make my boast of; I
am ready to do and suffer any thing, according to the mind
of God, for the gospel, willing to undergo whatsoever God
calls me to, or to perform any thing he hath appointed for
the gospel.
The opening of these two things will give us ground for
our observation from the words, which is this :
Observation. Not to be ashamed of the gospel of Christ,
but to own it, avow it, and profess it, as a thing holy and
honourable in all the duties it requires, against all re-
proaches and persecutions that are in the world, is the in-
dispensable duty of every one who desires to be saved by
the gospel.
I shall not produce many testimonies of Scripture to con-
firm this. But let us all be advised, in such a day as this
not to make darkness our refuge, and an unacquaintedness
with our duty, our relief; but let us search and see what
Christ hath spoken concerning such a day, where there is
the profession of the gospel.
I will give you one place to which you may reduce all
the rest: Luke ix. 26. 'Whosoever shall be ashamed of me,
and of my words, of him shall the Son of man be ashamed,
when he shall come in his own glory, and in his Father's,
and of the holy angels.' The whole sum of the gospel is com-
prised in this ; the person of Christ, and the words of Christ
410 THE DIVINE POWER OF THE GOSPEL.
The person of Christ takes up the whole work of the pro-
mise ; and the words take up all the commands and institu-
tions of Christ. We have heard before what it is to be ashamed
of them. And what shall be the end of such ? *The Son of
man shall be ashamed of them, when he shall come in his
own glory, and his Father's glory.' There can be no greater
weight put upon words to strike awe and dread into the
minds of men. The Son of man who loved us, redeemed us,
gave his life for us, shall come again, though now he be ab-
sent, and we think things are put off for a season ; and then
he will inquire into our deportment about the gospel ; at
which time he will appear in all his own glory, the glory
given him upon the account of his doing his Father's will,
and the glory of his Father and the holy angels. Certainly,
we should be extremely troubled then to hear Christ say, ' I
am ashamed of you.' You have the same repeated, Mark
viii. 38. Our apostle gives the same great rule, Rom. x. 10.
* With the heart man believeth unto righteousness :' there is
righteousness, let us rest there, what need we do more? Ay,
' but with the mouth confession is made to salvation :' which
confession comprises all the duties the gospel requires, and
salvation as indispensably depends upon that, as justification
doth upon faith. We cannot be justified without faith, nor
can we be saved without confession.
You will say. How can this be ?
To clear it to you I shall do three things :
I. I shall shew you what there is in the gospel that we
are in danger to be ashamed of, if we look not well to it.
II. How we may be ashamed of it.
III. I shall give you the reasons why we ought not to be
ashamed of it.
I, What is there in the gospel that we ought in an espe-
cial manner not to be ashamed of?
We ought not to be ashamed of whatever is in an espe-
cial manner exposed in the world to shame and contempt.
The truth is, we do, or have lived in days, wherein it hath
been so far from being a shame to be counted a Christian,
that it hath been a shame for a man to be counted no Chris-
tian. It hath not been the especial duty of believers to pro-
fess the gospel in general, but the common custom of all.
The profession of the gospel which many trust to in this
THE DIVINE POWER OF THE GOSPEL. 411
world, is nothing but that conformity to the world which
Christ curses. In this sense, no man is ashamed of the
gospel.
But there are some things that accompany the gospel
which are exposed at all times to contempt and reproach,
even where Christ and the gospel are publicly professed ;
and these we are to take heed not to be ashamed of. I will
give you four instances : 1 . The special truths of the gospel ;
2. The special worship of the gospel; 3. The professors of
the gospel ; 4. The profession of the gospel according to
godliness. These are things men are very apt to be ashamed
of, as being all exposed to shame and contempt.
1. There are some especial truths of the gospel that in
all seasons are exposed to especial contempt and reproach.
Peter, 2Epist. i. 12. calls it * the present truth,' which in the
primitive times was twofold. The apostle had to do with
Jews and Gentiles, and there were two especial truths ex-
posed to contempt and reproach, that he principally insisted
upon, and would never forego. With the Gentiles, this was
exposed to contempt, reproach, and persecution, that there
should be salvation by the cross, 1 Cor. i. 23. it is foolish-
ness to all the Gentiles, saith he, that there should be sal-
vation by the cross. What doth the apostle do, let go this
doctrine, and preach some other? No : he tells you, chap,
ii. 2. * he determined to know nothing among them, but
Christ, and him crucified.' But when he had to do with
Jews, where lay the difference ? In addition of Judaical ce-
remonies unto the worship of God, and some place in justi-
fication. Thus, Gal. V. 11. ' If I preach circumcision,' says
he, *why am I persecuted?' That is, if I preach circumcision
as they do, they would persecute me no more. Will he do
it then? No: Gal. vi. 12. He will not give place; he will
preach the cross of Christ, and nothing else; and preach
against them, and encourage all to do so.
How shall we know then what are the present truths of
the gospel, that we may take care not to be ashamed oi.
them ?
I answer in two things :
(1.) The first is, that we must shut our eyes very hard,
or all the world will not suffer us to be unacquainted with
them. A man must very much hide himself, if he will not
412 THE DIVINE POWER OF THE GOSPEL
know what tlie truths of the gospel are that meet with con*
tempt and reproach in the world ; for he may hear of them
everywhere.
(2.) For a general rule take this : consider the ways and
methods God hath proceeded in for the manifestation and
declaration of himself, and we shall find whereabouts in the
general the truths lie, that we are not to be ashamed of, if
we will continue our testimony to God.
[1.] God made a revelation of himself principally in and
as the person of the Father, the unity of the divine essence
acting in the authority and power of the Father in the crea-
tion of the world, in the giving of the law, and the promise of
sending Christ. What was the opposition the world made
unto that declaration of God ? for the world doth never make
conjunct opposition to the being of God, but unto the de-
claration that God makes of himself. While God made that
declaration under the Old Testament, what was the opposi-
tion that the world made ? It was plainly in idolatry and
polytheism. They would have many gods, or make gods, till
he was grown among them an unknown God. The testimony
then which the people of God was to bear, and not be
ashamed to give, was, the unity of the divine essence.
[2.] In the fulness of time God sent his Son, and he was
immediately declared and manifested in the love and work
of the Son, the second person. Where lay the opposition of
the world? It lay directly and immediately against the per-
son of Christ, and against his cross ; it would not believe
|hat he was the Messiah, but called him ' a glutton, a wine-
bibber, a friend of publicans and sinners.' Wherein then
consisted the testimony that believers were to give? Why,
it was to the person of the Messiah, the Son of God incar-
nate, and to the work he had to do. God so revealing and
glorifying himself in the incarnation and mediation of tlie
Son, the truths which concerned his person, were those
which men ought not peculiarly to be ashamed of, and which
the world peculiarly opposed.
[3.] Where the gospel is preached, the whole word of glori-
fying God is committed to the Holy Ghost : Christ promised
to send him to glorify him, to do the work of God in the world,
and carry on all the concerns of the covenant. The Father laid
the foundation of his own glory ; the Son comes, and pro*
THE DIVrNE POWER OF THE GOSPEL. 413
fesses he came not to do his own will, but the will of him
that sent him; and promises to send the Holy Ghost to do
his will, to accomplish all the concerns of the covenant of
grace. Wherein then lay the opposition of the world to
God? It lay in opposition unto the person, doctrine, graces,
gifts, and office of the Holy Ghost, as he supplies the room
of Christ, to carry on his kingdom in the world. The great
opposition that is made in the world against God at this
day, is immediately against the work of the Holy Ghost, as
carrying on the kingdom of Christ in the world. These are
the objects of reproach and contempt.
By the way observe, that the opposition which was made
by the heathens in their idolatry against the Deity, against
God ; and that made by the Jews against the person of
Christ, and that which is now made against the work of the
Holy Ghost is all the same; the nature of the opposition is
not changed, but only the object. The opposition that was in
Cain, and the profession in Abel, is the same still : the one
embraces the revelation of God, the other opposes it; and
that principle that acts against the Holy Ghost, would act
against God, and set up idolatry in the world.
And hence we may see, that whereas God has in the days
wherein we live, given a great and illustrious testimony unto
the gifts and graces of the Holy Ghost, it may be as great as
in any age since the time he gave extraordinary gifts to
the apostles, and Satan had lost the advantage of managing
an opposition by open blasphemies and reproaches of the
Spirit, and being somewhat impatient till it returned into his
hands again, he raises up another spirit that should stand
in competition with it, and do the same thing; a spirit,
which like the unclean spirit that cast him into the fire and
into the water, in whom he was, threw those possessed by it
into all difficulties to manifest itself. But whatsoever glory
it might have put upon it in some men, by enabling them to
suffer and bear the rage of the world that was cast upon
them, there are three things that will discover that it is not
a spirit from God,
1st. The place from whence it comes : it comes not from
above, it is not looked for, prayed for, to be the Spirit of
Christ from heaven which he hath promised; but is a mush"
?oora that grows up in a night, the gourd of a night that
414 THE DIVINE POAVER OF THE GOSPEL.
springs up within themselves, and is called the light within
them all. Now the Spirit that doth the work of God is pro-
mised from above, is given by Christ, and is expected and
received from thence.
2dly. It is known also by its company. The Spirit which
beareth witness with Christ is always accompanied with the
word; Isa. lix. 21. * This is ray covenant with them, saith the
Lord ; My Spirit that is upon thee, and my words which I
have put in thy mouth, shall not depart out of thy mouth,'
&c. Now the work of this spirit, is to cast the word of
God out of the church, to render it useless.
3dly. It is known by its work. The work of the Spirit
of God is to glorify Christ; the work of this sp'rit is to glo-
rify itself, to resolve all into itself, for measure, rule, princi-
ple, and all abilities.
T could not but mention this by the way, because I put
the great opposition that is made in the world in these days
against the Spirit of God, his graces and gifts, and the wor-
ship which believers are enabled to perform by the Spirit, in
this thing. And therefore let us try the spirits, and not be-
lieve every spirit that is gone forth.
This is the first thing we are not to be ashamed of, viz.
The truths of God that are reproached in the world, es-
pecially those concerning the Spirit, his graces and gifts,
and the revelation of the mystery of the gospel, while a hea-
thenish morality is advanced in their plaCe. God forbid we
should be ashamed of the gospel in this respect; that every
one of us should not bear his testimony, as God is pleased
to call us.
2. There is the worship of the gospel, which is always
exposed to reproach and contempt in the world in the due
performance of it. I pray God to keep this always in our
minds, that we have no other way to be ashamed of the gos-
pel, but by being ashamed of these things ; and we have no
other way to be ashamed of them, than by neglecting the
due performance of them, as the gospel commands.
Men are ashamed of the worship of the gospel, (1.) Upon
the account of the worshippers ; and, (2.) Upon the account
of the worship itself.
(1.) Upon the account of the worshippers, who are for the
most part poor and contemptible in the world ; for * not many
THE DIVINE POM^ER OF THE GOSPEL. 415
crreat,not many noble, not many wise and learned are called.'
Whatsoever work God hath to do by his, they are looked
upon as the oft-scouring of all things, such a company as
those who are of gallant minds and spirits, do despise. I
wonder what thoughts they would have had of Christ him-
self when followed by a company of fishermen, women, and
children, crying Hosannah ; and others, who said, 'This peo-
ple who know not the law are cursed ;' John vii. 49. Now
is not a man apt to be ashamed of such abjects as follow
Christ ? Shall a man leave the society of great, and wise,
and learned men, to join with them? Let those think of it
who are upon any account lift up in the world above their
brethren. Do not be ashamed of them ; they are such as you
must accompany, if ever you intend to come to glory. We
must keep company with them here, if we intend it here-
after. And therefore be not ashamed of the worship of
Christ because of the worshippers ; though they can do
nothing but love Christ and worship him ; notwithstanding
the suffrage that lies against them by great and learned men,
such as were at Rome when Paul was not ashamed of the
gospel of Christ.
(2.) Upon the account of the worship itself. The world
is, and ever was in love with a gaudy worship, which some of
them have called, being well painted, the beauty of holiness.
The Jews and Samaritans take them in all ; the one was for
the temple, the other for the mountain. The gospel comes
and calls them from them both, to worship God in spirit and
in truth ; to a worship that hath no beauty but what is given
by the Spirit of Christ; nor order, but what is given by the
word. This is greatly despised in the world, and not only
despised, but persecuted, I mean, sometimes it was so, I am
sure formerly. Therefore the apostle gives that caution,
Heb. X. 25. If you would not be ashamed, ' forsake not the
assembling of yourselves together, as the manner of some is.'
There is a synecdoche in the word assembling, and it is put
for the whole worship of Christ, because worship was per-
formed in their assemblies ; and he that forsakes the assem-
blies, forsakes the worship of Christ, as some of them did
when exposed to danger : and it is the manner of some still
to do so. When a fair day comes, then they will go to the
assemblies ; but in a storm they will absent themselves, as
416 THE DIVINE POWER OF THE GOSPEL,
did the Samaritans. But what should move them to forsaka
their assembling ? He tells you, ver. 33, 34. ' Ye were made
a gazing-stock by reproaches and afflictions, and the spoiling
of your goods. But you know in yourselves that ye have in
heaven a better and an enduring substance.' This made
some weary of assembling; but be not you ashamed of as-
sembling, or of the worship of God. This is the second
thing that is exposed to shame and reproach in the world ;
and which in particular we are bound by our profession np^
to be ashamed of.
THE DIVINE POM^ER OF THE GOSPEL. 417
SERMON XXXVIIL*
3. We are not to be ashamed of the professors of the gospel.
Our Lord Christ hath laid it down as an everlasting rule,
that in them he is honoured, or dishonoured, in the world.
And it is the great rule whereby false professors will be tried
at the last day ; men who pretend a profession of the name
of Christ, as you may see, Matt. xxv. 40. 45. * What you
have done unto them, you have done unto me,'saith he, and
* what you have omitted, that ought to have been done to
them, you have omitted the doing of it unto me.' It is
those alone in whom Christ may be honoured or despised
in this world : for he is in himself, in his own person in
that condition, that our goodness, our honour, extends not
immediately unto him; and for the contempt and de-
spising of men, he is not concerned in it. Hence this is
reckoned as the great commendation of the faith of Moses,
Heb. xi. 23 — 26. that he refused all the honours of the
world, and all the reputation he might have had, to own and
esteem the poor, reproached, despised, persecuted interest of
Christ in the world, as he there calls it. He joined himself
unto the professors of the faith, in opposition to all the world,
and the greatness of it, which was his greatest commenda-
tion. And see the pathetical prayer of the apostle Paul for
Onesiphorus upon the discharge of this duty, 2 Tim. i.
16 — 18. 'The Lord,' saith he, * give mercy to the house of
Onesiphorus, for he oft refreshed me, and was not ashamed
of my chain : but when he was in Rome, he sought me out
very diligently, and found me. The Lord grant unto him,'
that he may find mercy of the Lord in that day.' Onesi-
phorus was a man of some credit and repute in the world;
poor Paul was a prisoner bound with a chain, that he might
have been ashamed to own him ; but instead of that, he
sought him out, he was not ashamed of his chain. To be
ashamed of the poor professors of the gospel, so in them-
selves, or made so by the power of oppressors, is to be
ashamed of the gospel of Christ, his truths, his worship, and
his people.
* Till? 'ernioii wat. f.renclied Mav 26, 1670,
VOL. XVI. 2 E
418 THE DIVINE POWER OF THE GOSPEL.
4. There is a special kind of profession, that in its own
nature is exposed to reproach in the world. The apostle Paul
tells us, 2 Tim. iii. 12. ' They that will live godly in Christ
Jesus shall suffer persecution.' There is, John xv. 4, 5. a
being in Christ by profession, and not living godly \ for there
are branches in the vine by profession, that bring forth
no fruit; men that have a profession wherewith they do not
trouble the world, and for which the world will not trouble
them; that can go to that length in compliance with the
world, and the ways of it, as that they shall not have one
drop of the spirit of the witnesses of Christ, who torments
the men of the earth. But ' they that will live godly,' that
is, engage in a profession, that shall upon all occasions, and
in all instances manifest the power of it, they ' shall suffer
persecution.' We see many every day keep up a profession,
but such a profession as will not provoke the world. Now
this is to be ashamed of the gospel, to be ashamed of the
power and glory of it, to be ashamed of the author of it; no
man can put Jesus Christ to greater shame, than by professing
the gospel without shewing the power of it.
III. I shall now give the reasons why we ought not in
anything to be ashamed of the gospel of Christ. I speak
unto persons that are under a conviction that such and such
things belong unto the gospel. If we are not, what makes
us here this day? I do not go to persuade any, that this or
that worship, or this or that way, is according to the gospel;
but I suppose a conviction thereof to be upon us; upon a
supposition of which conviction and persuasion, I shall offer
these reasons, why we ought not to be ashamed of the gos-
pel. And,
1. The first is this; because Christ, the captain of our
salvation, and the great example of our obedience, was not
ashamed of all that he had to undergo for us.
There are two things that greatly aggravate things
shameful, and press, if possible, shame upon a person.
(1.) The dignity of the person that is exposed to things
shameful. It is more for a person honourable, noble, and
in repute for wisdom in the world, to be exposed to indig-
nities, reproaches, and things shameful, as the apostle
speaks; than for beggars, poor, vile persons, of no repute.
Now consider the person of Christ, who he was, and what
THE DIVINE POWER OF THE GOSPEL. 419
he was. He was the eternal Son of God, the ' first-born
of the whole creation;' and, as in his divine nature, he was
' the express,' the essential ' image of the Father,' so in his
whole person, as incarnate, he was the glory of all the works
of God. And the apostle, when he would set out the great
condescension of Christ in submitting unto things shameful,
doth at the same time describe the greatness and glory of
his person ; Phil. ii. 6 — 8. * He made himself,' says he, * of
no reputation; he took upon him the form of a servant, and
he was obedient unto the death of the cross;' which three
things, as I could shew you, are comprehensive of all that
was shameful to Christ. But at the same time that he tells
us what he did, how doth he describe him? When he did
so, he was ' in the form of God, and accounted it no rob-
bery to be equal with God:' he was the great God in his
own person, and equal with the Father; yet then this ho-
nourable one condescended to all things shameful and re-
proachful in the world.
(2.) Shame is aggravated from the causes and matter of
it. There are various things that cause shame. Some are
put to shame by reproaches, scandals, lies ; some by poverty;
some by imprisonment; and some by death, made shameful
by the ways, means, and preparations for it. By which of
these was Christ now made an object of shame? By all of
them, and inconceivably more than any heart is able to ap-
prehend, or tongue to express. He was reproached as a
wine-bibber, and a glutton; as a seditious person, and mover
of sedition ; as a fanatic, and one besides himself. He was
in that state of poverty, that during the whole course of his
ministry he had not where to lay his head, nor any thing to
live upon, but what good people administered unto him of
their substance. In the midst of this course he was taken
praying, when he told them, they might have taken him at
any time. ' I was,' says he, ' in the temple openly, I sat
daily with you teaching in the temple, and ye laid no hold
on me.' He was taken by soldiers with swords and staves,
as a thief and malefactor; apprehended, carried away, and
hanged upon a tree, the shamefulest death then in the world,
in the midst of Jews and Gentiles, with both which sorts of
men that kind of death was the most shameful: the Romans
put none to that sort of death but slaves, thieves, and rob-
2 e2
420 THE DIVINE POWER OF THE GOSPEL.
bers, the worst malefactors; and among the Jews it was
the only kind of death that was accursed; Deut. xxi. 23.
* He that is hanged on the tree is accursed of God.' Which
words our apostle repeats, and applies them to Christ, Gal.
iii. 13. How did Christ behave himself now, as to all these
shameful things that came upon him? Hear the prophet ex-
pressing of it in his name, Isa. 1. 6,7. 'I gave my back to
the smiter, and my cheek to them that plucked off the hair;'
(the usual way of dealing with persons in such cases) ' I hid
not my face from shame and spitting; for the Lord God will
help me, therefore I shall not be confounded; I know I
shall not be ashamed.' Did he recoil, or go back from his
Avork? Did he repent of it? No : ' Thy law is written in my
heart;' I am content •' to do thy will, O God.' And in the
issue of the whole, Heb. xii. 2. * He despised the shame,
and endured the cross,' which made way for his glory.
Now here lies the foundation of our reason; If the Lord
Jesus Christ, the Son of God, being engaged purely out of
his own love in a work for us poor, vile, sinful worms of the
earth, whom he might have left justly to perish under the
wrath of God, which we had deserved, underwent all these
shameful things, and never had a recoiling thought to draw
back, and leave us to ourselves; have we not an obligation
of love, gratitude, and obedience, not to be ashamed of
those few drops of this great storm that may possibly fall
upon us in this world for the sake of our Lord Jesus Christ?
Can we be disciples of Christ, and yet think in this matter
to be above our Master? Can we be his servants, and think
to be above our Lord? We are delicate and tender, and
would fain have all men speak well of us. But we must
come to another frame, if we intend to be the disciples of
Christ. What would be the issue of our account at the last
day, if he should inquire of us what we have done in refer-
ence to the profession of the gospel? Whether we have ob-
served all those duties, that we have had a conviction upon
our spirits and consciences we ought to observe and perform
in the assembling of ourselves, in the dispensation of the
word, in the celebration of ordinances, in prayer, fasting,
hearing the word, and all those things which the gospel re-
quires of us? Should we make that answer. Truly, Lord,
we thought all very good, but were afraid if we engaged in
THE PIVINE POWER OF THE GOSPEL. 421
them, we should have been exposed to all the reproach,
contempt, and trouble in the world ; it would have brought
trouble upon our persons, and the spoiling of our goods; it
would have brought us into great distress? What would then
be the reply, according to the rule of the gospel, but, Stand
upon your own bottom, that. was my day, these were things
I required of you ; you were ashamed of me, I am now
ashamed of you? Certainly this would be a woful issue of
it. But,
2. The second reason is this; That whatsoever state or
condition we may be brought into, upon the account of the
gospel, the Lord Jesus Christ will not be ashamed of us in
that state and condition. I told you before, in the opening
of the words, that shame principally respects dishonour and
disreputation, that the things we are engaged in are vile,
contemptible, exposed to reproach. Now if a man in any
thing he is called in question about, have those who are
great and honourable to abide by him, and own the cause
wherein he is engaged, whatever other affections he may
have, it will take off his shame. Now this great and honour-
able person will not be ashamed of us in any condition :
Heb. ii. 11. 'He is not ashamed to call them brethren.' But
suppose they are poor, and have nothing left them in this
world? It is all one. Suppose they are in prison? Christ
will stand by them, and say, ' These are my brethren.' The
word liranyxyv^Tai, ' ashamed,' is thei'e used peculiarly in re-
spect to those shameful things that may befall us in this
world. Notwithstanding all these sufferings, yet ' he is not
ashamed to call them brethren.' Doth he go no farther?
Yes ; Heb. xi. 16. ' Wherefore' (speaking directly to this
cause in hand) ' God is not ashamed to be called their God.'
What is the reason it is so expressed? The words are em-
phatical. Look upon the two parties that are in the world;
the one great, wise, glorious, powerful, and at liberty; the
other poor, despised, contemned all the world over. God
comes into the world and sees these two parties: Which now
do you think he owns? Is it not a shame for the great and
glorious God to own poor, despised, contemned, reproached,
persecuted ones? No: God * is not ashamed to be called
their God;' their God in particular, their God in covenant,
one that owns them in opposition to all the world, with
422 THE DIVINE POWER OF THE GOSPEL.
whom they have to conflict. Oh, that we would persuade
our hearts in every duty that this is our state, that Jesus
Christ stands by, and saith, ' I am not ashamed of you !'
God stands by, and saith, ' I am not ashamed to be owned
to be your God!' Is not this great encouragement?
3. The third reason is, Because in the profession of the
gospel we are called to nothing at all that is shameful in the
judgment of any sober, wise, rational, judicious man. If the
profession of the gospel called us unto any thing that is
vile, dishonourable, unholy, of ill report among men, cer-
tainly we had reason to be extremely cautious of our prac-
tising of it. But is it any shame to own God to be our God,
to own Jesus Christ to be our Lord and Master, to profess
we must yield obedience unto the commands of Christ? Is
there any shame in praying, in hearing of the word of God,
in preaching of it according to his mind and will ? Is there
any shame in fasting, in godly conference ? Let all the world
be judge, whether there be any thing shameful in these
things, which are good, useful, honourable to all mankind.
The gospel calls to nothing that is shameful. Therefore the
old heathens were so wise that they would not, against the
light of nature, oppress the assemblies of Christians where
there was nothing shameful ; and therefore they charged all
shameful things upon them. The whole vogue of the world
was, that they met together to further promiscuous lusts and
seditions. They made that their pretence ; they durst not
disturb them merely upon the account of their profession.
And it is so still : men little know that we will not, dare not,
cannot take the name of our God in vain, and prostitute any
ordinance of God to give the least semblance to any sedi-
tious practice. Whatsoever violence may come upon the
disciples of Christ, they had rather die than prostitute an
ordinance of Christ, to give the least countenance or sem-
blance to any such thing. The gospel calls us to nothing
that hath any reproach in it. If men will esteem the strict
profession of the gospel, praying, hearing the word, absti-
nence from sin, to be shameful things ; if they will count it
strange that we run not out into the same excess of riot with
themselves; shall we stand to the judgment of such sensual-
ists, that live in a perpetual contradiction to themselves?
who piofess that they honour Christ, and at the same time
THE DIVINE POWER OF THE GOSPEL. 423
reproach every thing of Christ in the world ? We have no
reason then to be ashamed of the gospel, which requires no
shameful thing at our hands, nothing that is evil and hurtful
to mankind ; nothing but what is good, holy, beautiful, com-
mendable, and useful unto all societies of mankind. And
we dare not prostitute the least part of an ordinance, to the
encouraging any disorder in this world, and therein take the
name of our God in vain.
4. The fourth reason is that which the apostle gives us,
Heb. xii. 1. ' We are compassed about with a cloud of wit-
nesses,' to this very end and purpose. In the preceding
chapter he had given a catalogue of many under the Old
Testament, patriarchs and prophets (time would have failed
him to reckon up all), who signally manifested they were
not ashamed of the gospel, and the promises of it, whatever
difficulties did befall them. And now, saith the apostle, you
' have a cloud of witnesses,' the great examples of those holy
souls that are now at rest with God, enjoying the triumphs
of Christ over all his adversaries : they were, as you are, con-
flicting in this world with reproaches, adversaries, persecu-
tion ; and they had this issue by faith, they made a conquest
over all. And James says, ' You have, my brethren, the pro-
phets and apostles for your examples.' The Lord help us to
take the example they have set us. Acts v. 41. when they
went away triumphing, that they were counted worthy to
suffer shame and reproach for the name of Christ. The Lord
help us that we dishonour not the gospel by giving the world
reason to say, that there is a race of professors risen up now,
who have no manner of conformity to them who went before
them in the profession of the gospel.
5. The next reason I shall insist upon is taken out of the
text, the particular reason the apostle here gives, why he
was not ashamed of it. ' I am not ashamed,' saith he, ' of
the gospel of Christ ; for it is the power of God to salvation
to all that believe.' We talk of profession of the gospel.
What is it, say some, but canting among yourselves, speak-
ing things unintelligible ? Such kind of expressions are cast
upon it in the world. But, saith the apostle, this gospel we
profess is quite another thing than you dream or think of,
and we profess it no other, nor ever will engage one day in
the profession of the gospel any farther, than as it comes
424 THE DIVINE POWER OF THE COSPEL.
under this account, that ' it is the power of God unto salva-
tion.' Manifest to me, that any way or parcel of the gospel
which we do profess, or practise, hath not the power of God
in it, and upon it, towards the furtherance of salvation, and
I will throw off" that profession.
But you will ask, perhaps. In what sense is the gospel
the power of God ?
I answer, In a threefold sense.
(1.) Negatively: there is not any other power in it. The
world saw that there was a great efficacy in the gospel, and
thev knew not whence it was ; but they charged it upon two
things : First, Upon the matter of it, that it was a cunningly
devised fable. So the apostle Peter tells us, 2 Epist. i. 16.
* We have not followed cunningly devised fables, when we
made known unto you the power of Christ.' The world
charged it so, and thought that gave it its efficacy. Secondly,
There was another thing to which they thought its efficacy
was owing, and that was the eloquence and power of its
preachers. The preachers of it were surely eloquent, excel-
lent men, that they could so prevail upon the people, and
win them over to the gospel. No, saith the apostle, 1 Cor.
ii. 4, 5. ' My speech and preaching was not with enticing
words of man's wisdom, but in the demonstration of the
Spirit, and of power ; that your faith should not stand in the
wisdom of men, but in the power of God.' But let not men
mistake; the efficacy of the gospel is owing to neither of
these causes, but to the divine power that accompanies it.
(2.) It was the power of God declaratively : it made
known the power of God. So our apostle declares in the
very next words to the text : ' For therein,' saith he, ' is the
rio-hteousness of God revealed.' It hath made a revelation
of the way whereby God will save men. It makes a revela-
tion of that power which God puts forth for the salvation of
men.
(3.) It is the power of God instrumentally. It is the in-
strument God puts forth to effect his great and mighty works
in the world. Preaching is looked upon as a very foolish
thing in the world. ' We preach Christ crucified, to the
Greeks foolishness ;' 1 Cor. i. 23. But God hath chosen this
foolish thing to confound the wise. And though the preach-
ers of it are very weak men, mere earthen vessels, God hath
THE DIVINE POWER OF THE GOSPEL. 425
chosen this weak thing to bring to nought things that are
strong and mighty, the things of this world. Therefore,
Acts XX. 32. it is called ' the word of God's grace, which is
able to build us up, and give us an inheritance among them
that are sanctified.' The plain preaching of it hath this power
upon the souls of men, to convince them, convert them, draw
them home to God, to expose them to all troubles in this
world, to make them let go their reputation and livelihood,
and expose themselves even to death itself: it is the power
of God to these ends and purposes ; God hath made it his
instrument for that end. If it were the power of God to give
peace and prosperity unto a nation, or to heal the sick, there
is no man need, or ought to be ashamed of it ; but to be
the power of God for so excellent an end, as the eternal sal-
vation of the souls of men, makes it much more glorious.
The gospel we profess, all the parts of it, every thing wherein
it is engaged, is that whereby God puts forth his power to
save our poor souls, and the souls of them who believe: and
the Lord God never lay it to the charge of any who would
hinder the dispensation of the gospel unto this end and pur-
pose. It were sad for men to keep corn from the poor, phy-
sic from the sick, that lie a dying; but to keep the word of
God from the souls of men, that they might be saved, Loi'd,
lay it not to the charge of any.
The author of the gospel was not ashamed of his work
he engaged in on our behalf; is not ashamed of us in any of
our sufferings, in any of the shameful things we may under-
go. The gospel requires no shameful thing at our hands ;
puts us upon no duty that can justly expose us to shame;
the things are good, useful, honourable to men. We have a
cloud of witnesses about us : and if any man require of us,
what this gospel is, which we profess, and an account where-
upon we profess it, we can make this answer; 'It is the
power of God unto salvation ;' and for that end alone do we
profess it.
I might speak to some farther reasons, to shew why this
duty is indispensably necessary; for, as I said, it is not only
that we ouglit not to be ashamed, but the duty is indispen-
sable. And I thought to have spoken to those two heads,
which alone make a duty indispensable, that we may not
upon any account be against it ; because it is necessary, as
426 THE DIVINE POWER OF THE GOSPEL.
we say, * necessitate praecepti ;' and likewise, ' necessitate
medii;' that is, both upon the command of Christ, and
upon the account of the order of the things themselves.
It is necessary upon the command of Christ, because he
hath required it at our hands, and under that condition, that
if ever we intend to be owned by him at the last day, we
should own his gospel in the profession of it. All the
world, and all our own things, and all the injunctions of the
sons of men, cannot give a dispensation to our souls to
exempt them from under the authority of the commands of
Christ. Let us look unto ourselves, we are under the com-
mands of Christ, and there is no one particular duty to be
avoided, but what must be accommodated to this rule. And
not only so.
But it is necessary also from the order of things : Christ
hath appointed it as a means for that great end of bringing
our souls to salvation. As well may a man arrive to a city,
and never come into the way that leads unto it, as we go to
rest with Christ, and never come to the profession of the
gospel, nor abide by it : this is the way that leads unto it.
I have done with what I thought to deliver upon this
doctrine, and among many uses that might be made, I shall
only commend one unto you, without which it will be ut-
terly impossible that any of us shall be able at the long run
to keep up to the profession of the gospel, or any duty of it.
And that is this :
Use. Get an experience of the power of the gospel, and
all the ordinances of it, in and upon your own hearts, or all
your profession is an expiring thing: unless, I say, you find
the power of God upon your own hearts in every ordinance,
expect not any continuance in your profession. If the
preaching of the word be not etFectual unto the renewing of
your souls, the illuminating of your minds, the endearing of
your hearts to God, if you do not find power in it, you will
quickly reason with yourselves, upon what account should
you adventure trouble and reproach for it.
If you have an experience of this power upon your hearts,
it will recover all your recoiling, wandering thoughts, when
you find you cannot live without it. It is so as to every or-
dinance whatever, unless we can have some experience of the
benefitof it, andof thepowerand efficacy of the grace of God
THE DIVINE POWER OF THE GOSPEL. 427
in it, we can never expect to abide in our profession of it.
What will you bear witness unto, an empty, bare profession,
that neither honoureth God, nor doth good to your own
souls?
If you would then be established in this truth, of not
being ashamed of the gospel, recall to your minds what be-
nefit you have received by it. Have you received any ad-
vantage by hearing the word ? Hath it at any time restored
your souls when you have been wandering? Hath it com-
forted you when you have been cast down? Hath it en-
gaged your hearts unto God ? Recall to mind what benefit
and advantage you have had by it ; and then ask, what it
hath done, that now you should forsake it? And in every
ordinance that you are made partakers of, inquire diligently
what power of God upon your own hearts goes forth in the
dispensation of that ordinance. This will confirm and
strengthen you; and without this, all your profession is vain,
and will signify nothing.
SERMON XXXIX*
GOD THE SAINTS' ROCK.
From the end of the earth will I cry unto thee, when my heart is overwhelmed:
lead me to the rock that is higher than I. — Psal. Ixi. 2.
There are two things in the words. First, The state where-
in the psalmist was. Secondly, The course that he steered
in that state.
His estate is doubly expressed: 1. From the place where
he was ; ' from the end of the earth.' And, 2. From the con-
dition he was in ; his ' heart was overwhelmed.'
And in the course he steered there are two things also.
1. The manner of it : he ' cried unto the Lord. 2. The mat-
ter of that cry : * Lead me to the rock that is higher than L'
First, There is the state wherein he was. And,
1. The first description of it (for both parts are meta-
phorical) is from the place where he was : * The end of the
earth.' Now this may be taken two ways : either naturally,
and then it is an allusion to men that are far distant and re-
mote from help, relief, and comfort; or, as I may say, eccle-
siastically, with reference to the temple of God, which was
'in medio terrse,' ' in the midst and heart of the land,' where
God manifested and gave tokens of his gracious presence
and favour: as if he had said ; I am at the end of the earth,
far from any tokens, pledges, or manifestations of the love
and favour of God ; as well as from outward help and as-
sistance.
2. The second description of his state is, that his heart
was overwhelmed. Wherein we have two things.
(1.) A confluence of calamities and distresses. (2.) The
effect they had upon him; his heart was overwhelmed, and
fainted under them. As long as the heart will hold up they
may be borne: 'The spirit of a man will bear his infirmity ;'
but when 'the spirit is wounded,' and the heart faints, a con-
fluence of calamities greatly oppresses.
What is meant by overwhelmed, himself declares in
* This sermon was preached Nov. 11, 1670.
GOD THE saints' ROCK. 429
another place, Psal. cii. The title of the psalm is, 'A prayer
of the afflicted when he is overwhelmed.' And he describes
that condition in the psalm itself, ver. 3, 4, &,c. ' My days
are consumed like smoke, and my bones are burnt as an
hearth. My heart is smitten and withered like grass; so
that I forget to eat my bread. By reason of the voice of my
groaning my bones cleave to my skin. I am like a pelican
of the wilderness: I am like an owl of the desert. I watch,
and am as a sparrow alone upon the housetop. Mine ene-
mies reproach me all the day ; and they that are mad against
me are sworn against me. For I have eaten ashes like
bread, and mingled my drink with weeping, because of
thine indignation and thy wrath : for thou hast lifted me up,
and cast me down.' To be overwhelmed is to be under a
confluence of all manner of distressing calamities. Psal.
cxlii. 3, 4. he describes again what it is to be overwhelmed:
* When my spirit was overwhelmed within me, I looked on
the right hand and beheld, but there was no man that would,
know me, refuge failed me : no man cared for my soul.' So
that to have a confluence of manifold distresses, with an eye
to the indignation of God, as the spring of those distresses,
until the spirit sink and faint under it, is to have the heart
overwhelmed. This is his state and condition.
Secondly, The course he takes in this state, as we have
already observed, is also doubly expressed.
1. In the manner of it : *I cried,' saith he, 'unto thee.'
The word is frequently used in this case in Scripture ; and
it is naturally expressive of the principal actings of faith in
a distressed condition.
There are four things that faith will do in a condition of
distress in believers ; and they are all of them comprised in
this expression: *I cried.'
(1.) It will make the heart sensible of the affliction.
God abhors the proud and the stubborn, that think by their
own spirits to bear up under their pressures. Isa. xlvi. 12.
' Hearken, ye stout-hearted, who are far from righteousness.'
Persons that think to bear themselves up, when God dealeth
with them, by their stout heart, are such, whom of all
others God most despises and abhors : they are * far from
righteousness.' Now crying doth include a sense of evils
and pressures the soul is exercised withal, and that we do
430 GOD THE saints' ROCK.
not despise God when we are chastened, as well as that we
do not utterly faint, but cry unto the Lord.
(2.) The next act of faith is a holy complaint unto God
in such a state and condition. So the psalmist tells us,
Psal. cii. • A prayer of the afflicted when he is overwhelmed,
and poureth out his complaint before the Lord.' He often
mentions 'his complaint, coming with his complaint unto
the Lord.' And God takes nothing more kindly, than when
we come to him with our complaints, not repining at them,
but spreading them before the Lord, as from whom alone we
expect relief: for it declares we believe God concerns him-
self in our state and condition. There is no man so foolish,
whatsoever he suffers, as to go unto them with his com-
plaints whom he supposes are not concerned in him, nor
have any compassion for him. It is a professing unto God,
that we believe he is concerned in our condition, when
we cry unto him, and pour out before him our complaints.
(3.) There is in it an endeavour to approach unto God.
As you do when you cry after one whom you see at a dis-
tance, and are afraid he will go farther from you. It is the
great work of faith to cry out after God at a distance, when
you are afraid lest at the next turn he should be quite out
of sight. Crying to the Lord, supposes him to be with-
drawing or departing.
(4.) There is earnestness in it. It is expressive of the
greatest earnestness of spirit we can use, when we cry out
in any case.
Thus he behaves himself during the condition described.
He had a sense of his distress ; he makes his complaint unto
the Lord ; he cries out after him for fear he should withdraw
himself; and that with earnestness, that God might come in
to his help.
2. The matter of it is, That God would ' lead him to the
rock,' that is, that God would give him an access unto him-
self by Jesus Christ, in whom God is our rock and our refuge
in all our distresses : that he would but open a way through
all his dark and overwhelming entanglements, that he might
come unto himself, there to issue the troubles and perplexi-
ties that he was exercised withal.
That which I would speak to you from the words thus
opened, is this :
GOD THE saints' ROCK. 431
Observation. In the most overwhelming, calamitous dis-
tresses that may befall a believing soul, faith still eyes a re-
serve in God, and delights to break through all to come unto
him ; though at the same time, it looks upon God as the
author of those calamities.
I have told you before in the opening ot the words, what
I intend by these overwhelming distresses. They are of two
sorts, inward and outward.
First, Inward, in perplexities upon the soul and con-
science about sin. When the soul is in darkness, and
hath no apprehension of any ground upon which it may
have acceptance with God ; when it is pressed with the
guilt of sin, and abides in darkness upon that account, and
hath no light.
Secondly, Outward ; and these are of two sorts.
1. Private, in afflictions, losses, sickness, pains, poverty,
either as to ourselves, or those who are near unto us, and
wherein we are concerned. These may sometimes have such
an edge put upon them, as to prove overwhelming.
2. Public, in reference unto the church of God ; when
that is in great distress, when there is no prospect of relief,
no beam of light; when the summer is past, and the harvest
ended, expectations come to an issue, and no relief ensues :
this is an overwhelming distress to them, whose hearts
are in the ways of God, and have a concern in his glory.
When Zion is in the dust, and the bones of the chil-
dren of Zion lie scattered like wood upon the face of the
earth.
These are the heads of overwhelming distresses. And I
say, faith looks upon them as proceeding from God. Is
the soul in distress upon the account of sin ? They are
God's rebukes, God's arrows, it is God that hath caused
this darkness. Is it troubled or pressed upon the account
of afflictions or dangers ? * Affliction,' saith faith. Moth not
spring out of the earth,' or troubles from the ground : these
things are from God. Is it with respect unto the church
of God, ' Who gave Jacob for a spoil, and Israel to the rob-
bers V Is it not the Lord, he against whom we have sinned ?
It is therefore his wrath and indignation in all these things.
Yet notwithstanding this, faith will look through all, and
make a reserve in God himself.
432 GOD THE saints' ROCK.
I shall,
I. Give some instances of this.
II. Shew the grounds of it.
III. Come to that which I chiefly intend, namely, to dis-
cover what it is in God that in such an overwhelmino; condi-
tion faith can see and fix upon, to give it support and relief.
IV. Shew how this differs from that general reserve
which the nature of man is apt to take in his thoughts of God
in distress.
I. I am to give some instances. And we have a very
remarkable instance of this in Jonah, who tells us, chap,
ii. 2. that he was in ' the belly of hell.' Hell in Scripture,
when it is applied to the things of this world, doth intend
the depth of temporal evils; as in Psal. xviii. 4. 'The sor-
rows of hell compassed me,' saith David, speaking of the
time of his affliction and persecution under Saul. And
' the belly of hell' must needs be the darkness and confusion
of all those calamitous distresses. Where did Jonah (view-
ing himself in this condition), look for the cause from whence
it did proceed? He tells us, ver. 3, ' for thou hast cast me
into the deep.' He knew the occasion of it was his own
sinful frowardness; the instrumental cause, the mariners
upon his own persuasion ; but he refers it all to the principal
cause, God himself: ' Thou hast cast me into the deep.'
And how did this affect him? ver. 7. 'My soul fainted
within me.' What relief then had he? ver. 5, 6. 'The
waters compassed me about, even to the soul : the depth
closed me round about, the weeds were wrapped about my
head. I went down to the bottom of the mountains ; the
earth with her bars was about me for ever.' No manner of
relief, support, or succour to be expected. What did he do
in this case? He tells presently, ' My prayer came in unto
thee,' saith he, looking upon God as he who had cast him
into this condition ; his eye was to him. David gives us
several instances of it in himself. Once I acknowledge he
was mistaken in his course. He tells us so, Psal. Iv.
3 — 5. he had described the overwhelming condition wherein
he was. And what course doth he take ? ver. 6. ' O that I
had wings like a dove, for then would I fly away and be at
rest; I would wander afar off, and be in the wilderness.'
O that I was gone from the midst of all these perplexities,
GOD THE saints' ROCK, 433
that I was rid of those that are ready to overwhelm me
But this was not a right course. I might give innumerable
instances of the contrary: Psal. xxxi. 8 — 10, &c. is a de-
scription of as sad a condition as any man can fall into,
and which is accompanied with a great sense of God's dis-
pleasure, and of his own sin ; ver. 10. ' My strength fuileth
because of mine iniquity, and my bones are consumed.'
What course doth he then take? ver. 14. ' But I trusted in
thee, O Lord ; I said, Thou art my God.' When my strength
failed because of mine iniquities, and ray bones were con-
sumed ; when there was nothing but distress round about
me, and that from God ; yet then ' I trusted in thee, and
said. Thou art my God.' And this is what God himself in-
vites us unto, Isa. xl. 27. There is a complaint made by
Jacob ; ' My way is hid from the Lord, and my judgment is
passed over from my God.' We have but two things
wherein we are concerned in this world, as we are pro-
fessors of the gospel ; and they are, our way, and our
judgment. Our way, that is, the course of obedience and
profession, which according to the truth we are engaged in ;
as believing in Christ is called ' a way.' My way of faith,
my way of worship, my way of obedience is hid from the
Lord; God takes no notice of it; which is as much as to
say, my all in the things of God is at a loss, God takes no
notice of my way. Should that be our condition, really we
should be of all men most miserable. But there is also
our judgment, that is, tlie judgment that is to be passed upon
our cause, and way, which David doth so often pray about,
when he begs that God would 'judge him in his righteous-
ness.' Now saith the church here, God takes no notice of
it, but hath put off the cause to the world ; my judgment is
passed over, determined for me no more, but he lets me
suffer under the judgment of the world. And truly when
our way and judgment is passed over, profession and obe-
dience as it were hid from God, God takes no notice of
them. And when he puts off the judgment and determina-
tion of our cause, what have we more in the world ? What
doth God now propose to them for their relief? What pro-
mises, what encouragements will he remind them of? No-
thing but himself, ver. 28. 'Hast thou not known? hast
thou not heard, that the everlasting God, the Lord, the
VOL. XVI. 2 F
434 GOD THE saints' KOCK.
Creator ot tlie ends of the earth tainteth not, neither is
weary? there is no searching of his understanding.' God
calls them to consider him in his own nature and being,
with those glorious acts suited thereunto. He calls our
faith to look for rest in himself alone. It is impossible
thy way and thy judgment should thus pass over from
him, because he is ' the everlasting God, the Lord, the
Creator.'
II. I come now to the grounds of it, whence it is that
faith doth this. And that is upon a twofold account.
1. Because it knows how to disting-uish between the na-
ture of the covenant, and the external administration of it.
2. Because it is natural to faith so to do; and that upon
a double account, as we shall see presently.
1. Faith doth this, because it is able to distinguish be-
tween the covenant itself, which is firm, stable, invariable ;
and the administration of the covenant, which is various and
changeable; I mean the outward administration of it. And
this God teaches us, Psal. Ixxxix. 30 — 34. ' If his children'
[the children of Jesus Christ] ' forsake my law, and walk not
in my judgments; if they break my statutes, and keep not
my commandments; then will I visit their transgression with
the rod, and their iniquity with stripes. Nevertheless my
loving-kindness will I not utterly take from him, nor suffer
my faithfulness to fail. My covenant will I not break, nor
alter the thing that is gone out of my lips.' The covenant
of God shall stand firm and unalterable then, when the rod
and the stripes of men are upon our backs. In the midst
of all God's visiting for iniquity, whether by internal rebukes,
or outward chastisements, yet faith sees the covenant stable,
and so makes unto God upon that account. David, when
he comes to die, gives it as the sum of all his observation,
that the covenant was immutable, but the outward adminis-
tration various; 2 Sam. xxiii. 5. ' Although my house be not
so with God ; yet he hath made with me an everlasting cove-
nant, ordered in all things and sure.' However God doth
deal with my house, whatever misery is brought upon us,
yet the covenant itself is everlasting, ordered in all things
and sure. Whatever misery and distress may fall upon a
believing soul, and I pray God help me to believe it, as well
as to say it, whatever darkness or temptation he may be ex-
GOD THE saints' ROCK. 435
ercised withal upon the account of sin, whatever pressure in
afflictions, persecutions, dangers, may befall him; they all
belong unto God's covenant dispensation in dealing with
him. For God being his God in covenant, he acts accord-
ing to the covenant in all things. Hence saith Hezekiah,
Isa. xxxviii. 16. ' O Lord, by these things men live, and in
all these things is the life of my spirit.' What are these
things ? Why, saith he, * I reckoned till morning, that as a
lion so will he break all my bones ; from day even to night
wilt thou make an end of me. What shall I say ? he hath
both spoken unto me, and himself hath done it ; I shall go
softly all my years in the bitterness of my soul.' One would
think the next words would be. By these things men die.
No: but ' by these things believers live, and in all these things
is the life of my soul;' because they are all administered
from the invariable covenant for the good of the souls of
them who are exercised with them. Now as God is pleased
to declare himself, so is the soul to think of God in these
dispensations of the covenant. Doth God hide his face, and
leave the soul to darkness ? In darkness it must be. Job
xxxiv. 29. * When he giveth quietness, who then can make
trouble ? And when he hideth his face, who then can behold
him V Whether it be done against a nation, or against a man
only; be it against one person, or the whole church of God;
if he hides his face, and causeth darkness, none can behold
him. When God chastens us, we cannot but look upon him
as angry ; when he gives us up into the hands of men, hard
masters, we cannot but look upon it as a token of his dis-
pleasure. When God doth thus in his outward dispensation
of the covenant, so that all things are dark, and shew no-
thing but displeasure, and we are to look upon him as a God
that hideth himself, and is displeased with us, and exercising
anger towards us; in SMch a day, what shall the soul then
do? Why under all these outward tokens of God's displea-
sure, faith will, though but weak and faint, work through
unto God himself, as invariable in his covenant, and there
have a reserve in him beyond them all. Psal. xcvii. 2. ' Clouds
and darkness are round about him ; but righteousness and
judgment are the habitation of his throne.' I confess I have
clouds and darkness round about me, but if I could but break
through these clouds and darkness, that are the consequents
2 f2
436 GOD iHb: saints' hock.
of God's hiding his face, and come to his throne, there is
righteousness and judgment, that righteousness and judg-
ment wherein he hath betrothed me unto hiniself in cove-
nant; Hos. ii. 19. Could I get through this darkness of mind,
this pressure upon my spirit, this sense of guilt, and come
unto his throne ; there I should find him faithful and stable
in his promises, and unalterable in his love. Now suppose a
person to have all these things upon him at once ; that God
hath left him to a great sense of sin (for our troubles about
sin are not according to the greatness of our sin, but to the
sense God will let in upon us ; and they are not to be
reckoned the greatest sinners, w^ho are most troubled for their
sin), and his troubles are very great ; and at the same time
the Lord in his providential dispensation is pleased to exer-
cise him in sharp afflictions ; and if at the same time his in-
terest and concernment in the people of God is likewise in
darkness and distress, that there is no relief in that neither;
to such a one there are clouds and darkness round about God.
What then will faith do in such a case? Why true faith will
secretly work through all to the throne of God, where there
is righteousness, and judgment, and acceptance with him.
So it is said, Isa. viii. 17. ' I will wait upon the Lord, that
hideth his face from the house of Jacob, and I will look for
him.' The face of God is his love in Christ, and the shining
of his countenance in the promises of the covenant; for the
way whereby God comnmnicates his love unto our hearts, is
by his promises. Now when the soul is sensible of no com-
munication of love, nor promise of it, then God is said to
hide his face. What will faith do in such a case? betake
itself unto any thing else for relief? No, saith he, * I will
wait upon God that hideth his face.' As a traveller, when
the sky is filled with clouds and darkness, tempests and
storms, that are ready to break upon him everywhere; yet
remembers that these are but interpositions, and the sun is
where it was, and if he can but shelter himself till the storm
be over, the sun will shine out again, and its beams refresh
him : so is it with the soul in this case, it remembers God is
still where he was; though there are clouds within, and dis-
tresses without, sorrow, and anguish, and fears round about
us, and the enemy enters into the very soul ; yet the sun is
where it was still, God will hide us where we may abide till
GOD THE saints' ROCK. 437
this indignation he overpast, and the light of his countenance
will yet shine upon me again. Faith considers God in the
midst of all his various administrations, and so finds a way
for relief.
2. Faith will naturally thus act, as it is the principle ot
the new nature in us that came from God, and will tend unto
him, whatever difficulties lie in the way.
Evangelical faith will have a secret double tendency to
God.
(1.) Upon that necessary respect which it indispensably
and uncontrollably hath to Jesus Christ; for it being the
purchase of Christ, and wrought in us by his Spirit, and being
the product and travail of the soul of Christ, it hath a natural
tendency unto him: 1 Pet. i. 21. 'Who by him do believe
in God;' by Christ as mediator, as our surety, undertaking
for us. That let what will overwhelm the soul, where there
is but the least faith, it will have relief in this, that Christ
was substituted in its room against all real indignation and
wrath from God. The father of the faithful was once reduced
to great distress, when he had lifted up his knife to the
throat of his only son ; but when destruction lies so near at
the door, a voice called to him from heaven, and stopped
him, and he looked behind him and saw a ram caught for a
sacrifice to God. When many a poor soul hath the knife at
the throat of all his consolations, ready to die away, he
hears a voice behind him, that makes him look and see
Christ provided for him, as a substituted sacrifice in his
room.
(2.) The new creature is the child of God, whereof faith
is the principle. It is begotten of God, of his own will; and
so against all interpositions and difficulties whatsoever is
tending to him.
III. 1 now proceed to shew, what it is, that in such an
overwhelming condition as I have described, faith regards
in God, to give it a support and relief, that it be not utterly
swallowed up and overwhelmed. And,
1. The first thins: faith considers in such a condition, is.
the nature of God himself, and his excellencies. This is
that which God in the first place proposes for our relief:
Hos. xi. 9. ' I will not execute the fierceness of mine an-
ger ; 1 will not return to destroy Ephraim.' What reason
438 GOD THE saints' KOCK.
doth he give to assure us that he will not? 'For,' saith he,
' I am God, and not man; the holy One in the midst of thee.'
He proposes his own nature to our faith to confirm us, that
whatever our expectations be, he will not execute the fierce-
ness of his wrath ; and he reproaches them who put their
trust in any thing that is not God by nature. So Deut. xxxii.
21. *They have provoked me with that which is not God.'
And he curseth him ' thattrusteth in man, and maketh flesh
his arm ;' Jer. xvii. 5. But he proposes himself for our trust,
one of infinite goodness, grace, bounty, and patience.
Now there are two ways whereby God proposes his na-
ture, and the consideration of it, for the relief of faith in
overwhelming distresses.
(1.) By his name. The name of God, is God himself,
Psal. ix. 10. ' They that know thy name will put their trust
in thee ;' that is, they that know thee. Whatsoever the
word itself signifies, yet it is the nature of God that is de-
clared by his name. And you know how he doth invite and
encourage us to trust in the name of God : 'The name of
God is a strong tower; the righteous fly thereto and are safe ;'
Prov. xviii. 10. Isa. 1. 10. ' Let him trust in the name of
the Lord, and stay upon his God.' The name of the Lord is
what he declares himself to be : * The Lord God, gracious
and merciful, long-suffering, and abundant in goodness and
truth, forgiving iniquity, transgression, and sin;' Exod.
xxxiv. 6, 7. Here he reveals and declares his name. God
proposes his name, and the declaration of it, against the
working of unbelief, which apprehends that he is severe,
wrathful, that he watcheth for our halting, treasures up
every failing and sin to be avenged of it, and that he will do
it in fury. No, saith God, ' fury is not in me ;' Isa. xxvii. 4.
The Lord is good and gracious, as appears by his name, es-
pecially as revealed in Christ; so that faith will find secret
encouragement in it in all distresses.
By the way, hence you may observe, that God in former
days, whilst revelation was undera progress, and he revealed
himself by little and little, did still give out his name ac-
cording as the state and condition of his church and people
required, because he called them to trust in his name. How
did he reveal himself unto Abraham ? He tells you, Exod.
vi. 3. ' 1 revealed myself unto Abraham by the name of God
GOD THE saints' HOCK. 439
Almighty.' So Gen. xvii. 1. he says to him, ' I am the Al-
mighty God.' And he gives an explication of that name.
Gen. XV. 1. ' I am thy shield, and thy exceeding great re-
ward.' Abraham was in a state and condition wherein he
wanted protection in the world ; for he was a stranger, and
wandered up and down among strange nations that were
stronger than he, and such as he might fear destruction from
every day. Fear not, saith God, for * I am God Almighty ;
I am thy shield.' And in the faith of this did Abraham tra-
vel among the nations. And at that time he had no child.
What end then should he have of all his labour and travel ?
Why, saith God, * I am thy reward.' And Gen. xiv. where
there is a discourse about the nations of the world, who be-
gan to fall into idolatry, Melchisedek is called * a priest of
the most high God.' God revealed himself to be a * high
God,' to cast contempt upon their dunghill gods. And when
Abraham came to speak with the king of Sodom, he says, 'I
have sworn by the high God.' So when God came to bring
the people out of the land of Egypt, he revealed himself un-
to them by his name Jehovah. I did not reveal myself so
before, saith God, but now I reveal myself so, because I am
come to give subsistence unto my promise. Thus God
dealt with them when he came to maintain his church by
gradual revelations. But now God reveals himself by his
whole name, and we may take what suits our distress, espe-
cially that which is comprehensive of all the rest, ' The God
and Father of our Lord Jesus Christ.'
(2.) God doth this by comparing himself to such crea-
tures as act out of natural kindness : ' Can a woman forget
her sucking child ? Yet I will not forget.'
Now there are three reasons why it is necessary that faith
in an overwhelming condition should have regard to the na-
ture of God, and the essential properties of his nature for its
relief. [1.] Because of the circumstances of our distresses;
[2.] Because of the nature of them; and, [3.] Because of
the nature of faith.
[1.] Because of the circumstances of our distress.
There are three or four circumstances that may befall us in
our distress, that faith itself can get no relief against them,
but from the essential properties of the nature of God.
1st. The first is, place. Believers may be brought into
440 GOD THE saints' KOCK.
distress in all places of the world : in a lion's den with
Daniel ; in a dungeon with Jeremiah ; they may be banished
to the ends ot" the earth, as John to Patmos ; or they may be
driven into the wilderness, as the woman by the fury of the
dragon. The whole church may be cast into places where no
eye can see them, no hand relieve them ; where none knows
whether they are among the living or the dead. Now what
can give relief against this circumstance of distress which
may befall the people of God? Nothing but what Jeremiah
tells us, chap, xxiii. 23. ' Am I a God at hand only, and not
afar off, to the ends of the earth ?' Psal. cxxxix. 7. * Whither
shall I fly from thy presence ? to the utmost ends of the
earth?' It is all in vain : the essential omnipresence of God
can alone relieve the souls of believers against this great
circumstance of various places, whither they may be driven
to suffer distress, and be overwhelmed with them. If the
world could cast us out, where God is not, and hath nothing
to do, how would it triumph ? . It was a part of their bond-
age and great difficulty of old, that the solemn worship of
God was confined to one certain country and place; so
that when the enemies of the church could cast them out
from thence, they did as it were say unto them. Go, serve
other gods. God hath taken off that bondage ; all the world
cannot throw us out of a place where we cannot worship
God. Wherever there is a holy people, there is a holy
land, and we can be driven to no place but God is there :
and if we should be compelled to leave our land, we have no
ground to fear we shall leave our God behind us. God's es-
sential omnipresence is a great relief against this circum-
stance of distress, especially to souls that are cast out where
no eye can pity them. Should they be cast into dungeons,
as Jeremiah was, yet they can say, ' God is here.'
2dly. It is so likewise with respect to time. The suffer-
ings of the church of God are not tied up to one age or ge-
neration. We can see some little comfort and relief that
may befall us in our own days; but what shall become of
our posterity, of future ages? Why God's immutability is
the same throughout all generations ; his ' loving-kindness
fails not,' as the psalmist saith ; which is the only relief
against this distress. Alas, if a man should take aprospect
of the interest of Christ at this day in the world, and con-
GOT) THK saints' ROCK. 441
sider the coming on of wickedness like a flood in all parts
of the earth, he would be ready to think, What will God do
for his great name? What will become of the gospel of
Christ in another age ? But God is the same through all
times and ages.
3dly. There is relief to be found in God, and only in
himself, in the loss of all, when nothing remains. Should a
man lose his lands, if his house remains, he hath something
to relieve him, he knows where to repose his head under his
cares. But when all is gone, what can relieve him ? No-
thing but God and his all-sufliciency. This was Habbak-
kuk's comfort if all should fail him ; yet, saith he, ' I will
rejoice in the Lord, and joy in the God of my salvation.'
4thly. The last circumstance of distress, is death, with
the way and manner whereby it may approach us : and how
soon this will be, we know not. When all this state and
frame of things shall vanish, and we prove to have an utter
unconcernment in things below ; when the curtain shall be
turned aside, and we shall look into another world ; the soul's
relief lies in God's immutability, that we shall find him the
same to us in death as he was in life, and much more.
442 GOD THE saints' ROCK.
SERMON XL.*
In ray former discourse upon this text, I told you, that there
were three reasons why faith betakes itself to the nature of
God for relief in overwhelming distresses. The first was
taken from the circumstances of those distresses ; the second
from the nature of them ; and the third from the nature of
faith itself.
I mentioned four circumstances in such distresses that
nothing can relieve the souls of men against, but the con-
sideration of God's essential properties, which I shall not
here repeat, but proceed to the second reason.
[2.] There are some distresses that in their own nature
refuse all relief that you can tender them, but only what is
derived from the fountain itself, the nature of God. Zion's
distress did so ; Isa. xlix. 14. ' Zion said. The Lord hath
forsaken me.' And, chap. xl. 27. 'My way is hid from the
Lord, and my judgment is passed over from my God.' She
was in that distress that nothing but the nature of God
could give her relief. God therefore proposeth that unto
her: * Hast thou not known ? hast thou not heard, that the
everlasting God, the Lord, the Creator of the ends of the
earth fainteth not?' ver. 28. A man would think sometimes
it was no diflScult thing to answer those objections which
believing souls charge against themselves, even such as we
are well and comfortably persuaded are believers. But it
frequently falls out quite otherwise, and nothing will bring
them to an issue, but the consideration of the infinite grace
and goodness that is in God.
Nay, there may be temporal distresses that in their own
nature will admit of no other relief. As when the whole
church of God is in extreme calamity in the world, which
nothing can remove but infinite power, goodness, and wis-
dom. You know how Moses was put to it when God told
him he would deliver Israel out of Egypt. He looked upon
it as impossible, and raised objections till it came to that,
Exod. iii. 13. If it must be so, tell me thy name. And
God revealed his name: 'I am that I am.' Till God con-
* This seriniin was jircaclicd Nov. S.t, 1670.
GOD THE saints" ROCK. 443
firmed him with his name, that is, with his nature, Moses
could see no way possible how the church should be deli-
vered. And so it falls out with us, as with Moses. When
God did not appear, Moses thought he could have delivered
them himself, and goes and kills the Egyptian; but when
God appeared, he could not believe that God himself could
do it, till he gave him his name.
But some may object ; When faith comes to approach
unto God to find relief as God proposes himself ii^i his n^me,
it will find other things in God besides his goodness, grace,
and mercy : there is severity, justice, righteousness in God,
which will give as much discouragement on the one hand,
as the other properties will give encouragement on the
other : to come to God and see him glorious in holiness,
and infinite in severity and righteousness, here will be dis-
couragement.
I shall answer this briefly, and so pass on.
1st. It is most true that God is so : he is no less infi-
nitely holy, than infinitely patient and condescending ; no
less infinitely righteous, than infinitely merciful and gra- '
cious : but these properties of God's nature shall not be im-
mediately glorified upon their persons who go unto him, and
make their addresses in faith, though he will be so to others.
There is nothing but faith can take a proper view of God.
Wicked men's thoughts of God are referred unto these two
heads : First, They think wickedly, ' that God is altogether
such an one as themselves;' Psal. 1. 21. While under the
power of their corruptions and temptations, while in pursuit
of their lusts, they have no thoughts of God, but such as
these. The meaning of which is, that he is not much dis-
pleased with them in what they do ; but hath the same care
of them in the way of their sins, as of the holiest in the
world. Secondly, Their other thoughts are commonly when
it is too late, and God lets his terrors into their souls, what
the prophet saith in Isaiah; 'Who of us shall dwell with
eternal fire?'
2dly. God hath given believers assurance that he will
not deal with them according to the strictness of his holiness,
and severity of his justice. So speaks Job, chap, xxiii. 3, 4.
' Oh that I knew where I might find him; that I might come
444 GOD THE saints' ROCK.
to his seat ! I would order my cause before him, and fill my
mouth with arguments.' But doth he know of whom he
speaks ? and what this great and holy One will speak when
he appears ? Yes, ver. 6. 'Will he plead against me with his
great power ? No, but he will put strength in me.' God will
not plead with me by his dread, and terror, and great seve-
rity; but he will put strength in me. Therefore, Isa. xxvii. 5.
he bids them ' lay hold on his arm.' Who dare lay hold on
God's arm? ' Let them lay hold upon my arm that they may
have peace, and they shall have peace.' Poor creatures are
afraid to go to God because of his power ; but * fury is not
in me,' saith God.
3dly. It is impossible for faith ever to consider the nature
of God, but it hath a secret respect unto Jesus Christ, as the
days-man, or umpire between God and the soul, and as he
by whom, as to all that concerns these properties of his na-
ture, his severity and justice, are already manifested and
glorified.
[3.] There is one reason more why the soul will thus in
overwhelming distresses betake itself unto the nature of
God, as manifested by his name; and that is taken from
the nature of faith itself. The formal reason of faith is the
veracity of God's word. What we believe with divine faith,
we believe upon this account, that God hath revealed and
spoken it. And the ultimate object of faith is God's all-
sufficiency. And whatsoever you act faith immediately
upon, it will not rest, and be satisfied, till it comes, as it
were, to be immersed in the all-sufficiency of God ; like the
stream of a river that runs with great swiftness, and presses
on till it comes to the ocean, where it is swallowed up. It
is said, 1 Pet. i.21. that through Christ we * believe in God.'
Christ is the immediate object of faith, but God in his all-
sufficiency is the ultimate object of faith.
Again, faith acts thus, because it is the great principle
of that divine nature which God hath inlaid in our souls,
created in us, and whereof he is the Father ; for ' of his own
will he hath begotten us by the word of truth.' Faith there-
fore, as it is the child of God, the new nature that God hath
ingrafted in us, has a natural tendency towards God; so
that it is working in and through all to God himself who is
GOD THE saints' ROCK. 445
its Father. This is the first thing that the soul considers
in God, that faith makes its application unto for relief.
2. In an overwhelmino- condition faith finds relief in
sovereign grace ; that is, grace as it is absolutely free.
What I mean by it, is that which is mentioned, Exod.
xxxiii. 19. ' I will be gracious unto whom I will be gracious,
and I will shew mercy upon whom I will shew mercy.' The
things we stand in need of, are grace and mercy : the prin-
ciple from whence they flow, and are bestowed, is the so-
vereign will and pleasure of God. God refers the dispen-
sation of all grace and mercy merely unto his own sovereign
will and pleasure. Now when the soul can find nothing in
the promise, nothing in any evidence of the love of God, or
in the experience that it hath formerly had, it betakes itself
unto the sovereignty of grace. And in sovereign grace there
are two things :
(1.) That God is able to give relief in the state and con-
dition wherein we are ; whatever we stand in need of, mercy,
life, salvation, God is able to give it; whatsoever he will do,
he can do. And this in the Scripture is made a great en-
couragement of rest upon God. Thus Dan. iii. 17. when
Shadrach, Meshach, and Abednego were in that great and
overwhelming distress, what did they relieve themselves
withal ? ' If it be so,' say they, ' our God whom we serve is
able to deliver us from the burning fiery furnace, and he
will deliver us out of thy hand, O king. But if not, be it
known unto thee, O king, that we will not serve thy gods,
nor worship the golden image which thou hast set up.' If
God 'will not;' it is not, 'if God cannot;' for he can do
what he will. If he had not been able, they would not have
worshipped him. There is nothing for these sixteen hun-
dred years that hath seemed harder to be effected, than the
call of the Jews; but the apostle gives us this ground yet
to fix our hopes upon, in the expectation of it: they may be
grafted in, 'for God is able to graft them in again;' Rora.
xi. 23. The very power of God, that he is able to do what-
ever he pleases, is a foundation for faith to act upon, and
relieve itself by. And therefore God pleads it emphatically,
Isa. 1. 2, 3. where he tells them, that his hand is not short-
ened that it cannot save; but he is still able to do it. ' Is
my hand shortened at all,' saith he, ' that it cannot redeem'
446 GOD THE SAl.VTS' ROCK.
or have I no power to deliver? Behold, at my rebuke I
dry up the sea: I make the rivers a wilderness : 1 clothe
the heavens with blackness, and I make sackcloth their
covering.'
Now there are four things that are included in this very
apprehension of faith, that God is able to do this whatever
our condition be.
[1.] There is nothing contrary to his own nature in it.
There are things that are contrary to the nature of God, and
these things God cannot do. 'God cannot lie ;' Tit. i. 2.
Heb. vi. 18. It is one part of God's infinite perfection, that
he can do nothing contrary unto his own nature. So that
whatever I believe is of God's sovereign grace which he is
able to do, I believe there is nothing in it contrary unto the
nature of God. Whatever apprehensions we have of pardon
of sin, it includes an atonement; for without an atonement
God is not able to pardon our sins ; God cannot do it without
satisfaction unto his justice. So that every soul that hath an
apprehension that there is sovereign grace in God, whereby
he is able to relieve and help him, he includes in that ap-
prehension, the belief of an atonement, without which God
cannot do it. He cannot deny himself. It is the judgment
of God, that * they that commit sin are worthy of death.'
[2.] If God be able, there is nothing in it contrary to
any decree of God. There are many things that may be
contrary to God's decree, that in themselves were not con-
trary unto his nature ; for the decree of God is a free act of
his will, which might have been, or not have been. But
when the decree of God is engaged, if any thing be con-
trary unto it, God cannot do it, for he is not changeable.
Now the decree of God may be taken two ways.
1st. For his eternal purpose concerning this or that per-
son or thing. But this I intend not,
2dly. The decree of God signifies * sententia lata/ ' a
determinate sentence,' that God hath pronounced against
any person or thing, contrary to which God will not pro-
ceed. So Zeph. ii. 2. we are invited to 'seek the Lord, be-
fore the decree bring forth;' that is, before God hath passed
an absolute and determinate sentence in that matter and
case. When Daniel would assure Nebuchadnezzar of his
doom, he tells him it was ' the decree of the Most High,'
GOD THE saints' ROCK, 447
chap. iv. 24. So in the case of Saul, ' God hath rejected
thee,' saith Samuel, 1 Sam. xv. 26. But will he not call it
back ? No : ' The strength of Israel will not lie,' ver. 29. The
sentence is gone forth, and it shall stand. God rejected the
house of Eli from the priesthood, 1 Sam. ii. but will he not
return again? No : ' The iniquity of the house of Eli shall
not be purged with sacrifice nor offering for ever;' chap,
iii. 14. So it was with them of whom God ' sware in his
wrath, they should never enter into his rest.' Now while
there is faith in God's sovereignty, if there be no decree in
the case, there is hope. But if God had decreed, and put
forth his oath, he would not have raised my faith to look
after sovereign grace, which declares an ability in God, that
he can do it.
[3.] It includes this, That there is nothing in it contrary
unto the glory of God ; for this is the measure of all that
God doth in all his dealings with us ; he aims in all things at
the manifestation of his glory. And we are not to desire
any thing that is contrary to the glory of God. We are not
to desire that God would not be holy and righteous because
of us, that we might be saved in our sins, and while we are
obstinate in them. This is to desire, that God would not
be God, that we might live. But now to save an humble,
broken, contrite sinner, a poor guilty creature, that lies at
his feet for mercy, to deliver poor distressed believers from
ruin and oppression, is not inconsistent with the glory of
God, God can do this for the advancement of his glory. I
have known it go well with some poor souls, when they
could come to believe this, that to save and pardon them,
was not contrary to God's nature, decree, and glory.
[4.] There is this in it also. That if there be need of
power, God can put it forth; that power which carried
Abraham through all difl&culties; Gen. xviii. 14. * Is any
thing too hard for the Lord?' What is your difficulty? It
may be an overwhelming guilt of sin : ' Is any thing too
hard for God?' What is your distress? A wicked, prevailing
corruption. ' Is any thing too hard for God ?' In outward
distresses that lie upon the church of God, there is this relief
in sovereign grace: * Is any thing too hard for God?' Every
thing is too hard for us, but nothing is too hard for God.
This is the first thing in sovereign grace; that God is able.
448 GOD THE SAINTS* ROCK.
(2.) If it be so, then all that we have to do is resolved
into the will of God. So that all I have to do in this world,
is but to go to God, as the leper did unto Christ: ' Lord, if
thou wilt thou canst make me clean.' If God will, he can
pardon, sanctify, save me. And if God will, he can deliver
his church and people. Here lies the whole question ; it is
all resolved into his will.
Now two things ensue after once a poor soul hath re-
solved all his concerns into the will of God.
[1.] There will be an end put unto all other entangling
disputes and dark thoughts, which overwhelm the mind:
for now, saith the soul, it is come to this, that my whole
condition depends upon God's sovereign pleasure. David
somewhere makes his complaint, that he was in the mire.
A poor creature is bemired, and the more he plungeth, the
faster he sticks. When a soul is in this condition, saith
God, 'Be still, and know that I am God;' Psal. xlvi. 10.
And now all is rolled upon the will of God.
[2.] When once we can resolve our conditions absolutely
without farther dispute into the will of God, innumerable
arguments will arise to persuade the soul that God will be
willing. I will name some of them.
1st. One is taken from that goodness and graciousness
of his nature, which we have been before considerins: and
proposing unto you ; and doth now properly in this place
occur unto us. Suppose any of us had a business with a
man, whom we believe to be a good man, a man that hath
something of the image of God upon him, and the matter is
to us of great importance, it may be as much as our lives are
worth, and he can easily do it without any prejudice or dis-
advantage unto himself, with one word; can we cast a
greater reflection upon this man than to think he will not
be willing to do it? that merely to do us a mischief and
spite, he will change his own nature, and act contrary to
his own principles? Shall we then question the good will of
God? Shall we question, when all is resolved into his will,
that he will not give us out grace and mercy in time of need ?
Our Saviour presses this argument, Luke xi. 11 — 13. and
in other places, where he brings the issue as near as possible,
telling us, it is not to be expected that a child, who finds
nothing but his father's will to hinder, will mistriist his
GOD THE saints' ROCK. 449
giving him bread. * And if ye being evil,' saith he, ' know
how to give good gifts unto your children; how much more
shall your heavenly Father give the Holy Spirit to them that
ask liim /' And when we can bring the concerns of God's
church and people merely to his will, his own nature will
supply us with arguments enough to confirm our expecta-
tion that he will do it.
2dly. There is another great argument, when all is
brought to the sovereignty of the will of God, which is men-
tioned, Rom. viii. 32. ' He that spared not his own Son,
but delivered him up unto death for us all ; how shall he
not with him also freely give us all things?' Shall I ques-
tion whether God will do this thing or no, considering this
great instance of his will? It was his will to send Jesus
Christ to die for poor sinners. He did not send him to die
in vain, and that his death should be lost. If God were not
willing to give out grace and mercy to sinners, wherefore
did he send Jesus Christ? Why did he give his own Son out
of his bosom? Why did he not spare him, and cause our
iniquities to meet upon ourselves? Can God give a greater
sign of his readiness to spare sinners, than his dealing with
Jesus Christ? That is the second thing which faith considers
when it comes unto God for relief in an overwhelming con-
dition ; sovereign grace, that God is able, all things are re-
solved into his will.
3dly. Faith in this matter takes into consideration that
one particular property of the grace of God in Christ, which
is mentioned, Ephes. iii. 8. 'The unsearchable riches of
Christ.' Saith faith, there is more grace and more mercy
too in God (for these are God's riches thatarehere intended)
than possibly I can see and look into. Will the mercy that
hath been declared unto my faith, the promises that have
been discovered and revealed iinto me, give me satisfaction?
No, they will not. I cannot be satisfied with what I have
received ; with what discoveries have been made unto me of
the grace of God. But, saith the soul, there lie behind un-
searchable riches of grace, which I can by no means con-
ceive, which all the world, or all the angels in heaven can-
not find out. This is a great relief in an overwhelming con-
dition.
4thly. Once more, faith in such a condition learns to
VOL. XVI. 2 G
450 GOD THE saints" HOCK.
resolve former experiences, not into its own present condi- -
tion, but into the unchangeableness of God. And this one
thing being wisely managed, is enough to relieve our souls
under many overwhelming distresses that do befall us. The
psalmist doth so, Psal. Ixxvii. He had experience of God;
ver. 6. ' I call to remembrance my song in the night.' Com-
pare it with that in Job xxxv. 10. 'Where is God ray Maker,
who giveth songs in the night?' David intends some such
intimation of the love and good will of God as made him
rejoice in the night season. But what is his state now?
He tells you, ver. 2. that it is the ' day of his trouble,' that
' his sores run in the night and cease not, his soul refuses to
be comforted.' And, ver. 7, 8, &c. 'Will the Lord cast off
for ever? Will he be favourable no more? Is his mercy
clean gone for ever ? Doth his promise fail for evermore?
Hath God forgotten to be gracious ? Hath he in anger shut
up his tender mercies ?' In this grand and overwhelming
distress, where doth he find relief? He resolves his expe-
rience into the unchangeableness of God, ver. 10. 'This is
my infirmity ; but I will remember the years of the right
hand of the Most High.' He that gave me that former song
in the night season, though now I am nothing but darkness,
and ready to fear his mercy is quite gone for ever ; yet, he
is the same, and he will give in the like experience again :
though I am changed, he is not.
3. I should go farther to shew what respect faith in such
a condition hath unto the covenant of God ; but I cannot
now insist upon it.
IV. I thought to have shewn you also in the last place,
the difference between the faith of the godly, and that of un-
believers ; that which the worst of men will have in God in
the time of their distresses ; and that relief which true evan-
gelical faith finds in an overwhelming condition. But I see
it would take up too much time.
One word of use, and I have done.
Use. This is an overwhelming time ; a time wherein
many are at the ends of the earth literally, and many meta-
phorically; a time and season wherein most that fear the
Lord are obnoxious to some overwhelming distress or other.
Suppose that God hath not let forth upon many at this day
an overwhelming sense of guilt, that there are not many
GOD THE saints' ROCK. 451
tempted, wounded, and troubled (though some there are
which we meet with every day), yet I have great reason to
fear, that if we were all rightly awakened, an overwhelming
distress would come upon the minds of men from the want
of humility, holiness, fruitfulness, faith, and love, which our-
selves have sometimes enjoyed, and is proposed unto us,
and which the examples of them who are gone before us,
lead us to inquire after. Are none overwhelmed with the
hardness of their hearts, instability of their spirits, overgrown
with careless, empty, light, worldly frames? Truly, more or
less, we have all reason to be overwhelmed, and we have
shewed you a little where our relief lies in this state and
condition.
Are we ready to be overwhelmed with the calamitous
condition of the people of God all over the world? and as
to ourselves, our goods, and personal concerns, any thing
that is near and dear unto us? I pray God make our hearts
jealous over it, especially those that are at ease, in their
health and prosperity. When God throws others of his
people into the furnace, such have great reason to be jealous,
lest he deal more severely with them, than the poorest saint
that wants a morsel of bread. Well, you see the way of
relief in this case also. It is God alone unto whom we must
make our application. He is willing to receive us, because
of the goodness of his nature ; and he is able to save us,
because of the abundance of his grace and power.
2 G 2
SERMON XLI.*
A CHRISTIAN, GOD'S TEMPLE.
For ye are the temple of the living God; as God hath said, J will dwell in
them, and walk in them ; and I will be their God, and they shall be my
people. Where/ore come out from among them, and be ye separate, saith
the Lord, and touch not the unclean thing ; and I will receive you, and will
he a Father unto you, atid ye shall be my sons and daughters, saith the
Lord Almighty.— 2 Cov. vi. 16—18.
There are three things in these words :
First, The privilege of believers, especially as they are
the church of God. They ' are the temple of the living God,
as God hath said.'
Secondly, The duty, which by virtue of that privilege, is
incumbent on all believers. 'Wherefore,' saith he, 'come
out from among them, and be ye separate, and touch not the
unclean thing.'
Thirdly, A promise made unto the due performance of the
duty by virtue of that privilege. ' And I will receive you,
and will be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty.'
You may well think I shall not speak at large to these
things. I intend only so far to touch upon them, as just
to lead me to what I think is the present sin of this nation,
and what are the causes of the judgments upon it.
In ver. 16. believers are said to be dedicated, consecrated,
and made holy to God, as his peculiar lot and portion. And
then the use of it is to shew the twofold sin for which judo--
raent cometh upon this nation. The first is, That the nation
deals not with them as God's consecrated lot and portion :
that is the sin of the nation. The second is, That they be-
have not themselves as God's consecrated lot and portion :
that is the sin of the people of God.
* This serraon was preached March 27, 167-4.
A CHRISTIAN, god's TEMPLE. 453
I shall spend some time in confirming my foundation.
You have it with the ground of it. Rev. v. 9. where the
church speaks to Christ, ' Thou wast slain, and hast re-
deemed us to God by thy blood, out of every kindred, and
tongue, and people, and nation ; and hast made us unto our
God, kings and priests.' Before the purchase of them by
Christ, they lay in the common lot of mankind ; they were
in the people, and tongues, and kindred, and nations of the
earth. Christ makes a purchase of them. He did not die
to redeem all, but to redeem some out of all the kindreds,
and nations, and tongues under heaven. Upon Christ's
making a purchase of them, they are no more their own.
' Ye are bought with a price,' saith the apostle, ' ye are not
your own.' Whose then are they? They are Christ's;
Rom. xiv. 9. 'For this cause he both died and rose again,
and revived, that he might be Lord both of the dead and
living;' that is, of the whole church, alive and dead, that
they might be his. He took them all into his disposal.
And what did he do with them? When they were absolutely
his own, and in his power to dispose of them as he saw good,
he dedicates them to God : * He makes us kings and priests
unto God,' saith he. Christ might have disposed of his
purchase another way ; but this course he took, he dedicates
them unto God. Kings and priests were so, as I shall shew
you afterward. The apostle Peter tells us the same of all
believers, 1 Pet. ii. 9. ' But ye are a chosen generation, a
royal priesthood, a holy nation, a peculiar,' or purchased
' people.' The same is expressed again. Tit. ii. 14. and in
sundry other places which I shall not insist upon. But
there is one expression of it which must be taken notice of,
and that is where they are called the 'first-fruits unto God;'
James i. 18. 'Of his own will begat he us with the word of
truth, that we should be a kind of first-fruits of his creatures.'
And Rev. xiv. he expresses it again, 'These were they that
had not defiled themselves, and they were the first-fruits
unto God.' When God gave and sanctified all things unto
his church of old, he reserved the first-fruits unto himself;
these were all to be dedicated to him ; every one in his way
whereof he was capable ; clean beasts by sacrifice ; men bv
redemption, corn and wine by a meat-offering : but God re-
tained all the first-fruits to himself: he laid it upon the land
454 A CHRISTIAN', G O d's TEMPLE.
as a rent charge, that he might keep up his title to the whole.
So he tells them. Lev. xxv. 23. ' The land is mine,' saith he,
' and ye are but strangers and sojourners with me.' All the
concernment of the church of God are God's. He entertains
us in his house, at his table, and sustains us with his ordi-
nances. God took the first-fruits as an acknowledgment
that they held all from him ; and when he would take them
no more, he destroyed the land.
Now God takes believers that they may be a kind of first-
fruits unto himself of the creatures. He satisfies himself
with believers throughout the world to be first-fruits of the
whole creation. And if God should cease from taking these
first-fruits, he would destroy the world. To what end should
he maintain this fabric at such an expense of power, patience,
forbearance, goodness, wisdom, if there came no revenue to
him? Now he never took any revenue but the first-fruits.
And if any one (as I shall afterward shew) do put forth their
hands to this portion of God, he will be sure sorely to re-
venge it. For the most part this is the state of things among
worldly men, the more they have, the readier they are to lay
their hands upon the portion of others : but I am sure the
more men have throughout the world, the readier they are to
lay their hands upon the portion of God. But, saith he, Jer.
ii. 3. * Israel was holiness unto the Lord, and the first-fruits
of his increase : all that devour him shall offend; evil shall
come upon them, saith the Lord :' they shall contract guilt,
and they shall have punishment fall upon them. * All that
devour them shall offend :' if that were all, they would not
much care for it: but ' evil shall come upon them,' saith the
Lord.
Let us a little inquire how believers come to be dedi-
cated, consecrated, and made holy unto God, to be his
temple, tabernacle, first-fruits, his lot and portion, as they
are called.
Why this notion is taken from the Old Testament, and it
is spoken of in allusion to what was in use there, when both
persons and things were dedicated to God.
By what way then were things dedicated and consecrated
to God, made his portion, and became holy?
There were four ways whereby this was done.
I. By special call, and legal constitution.
A CHRISTIAN, GOu's TEMPLE. 455
II. By unction.
III. By inhabitation. And,
IV. By vow, and actual separation thereupon.
There is no other way whereby any thing was ever dedi-
cated to God under the Old Testament. And we shall find
all these ways believers are dedicated and consecrated unto
God.
I. There was a dedication to God by special call, and
law constitution. So Aaron was dedicated to God to be a
priest, Exod. xxviii. 1. ' Take to thee Aaron and his sons with
him from among the children of Israel, that he may minister
unto me in the priest's office.' What was this? ' No man,'
saith our apostle, * takes this honour to himself, unless called
of God, as was Aaron.' Aaron was called of God to be de-
dicated a peculiar priest unto him. And this was confirmed
by the law of the priesthood : he ' was made a priest after
the law of a carnal commandment,' saith he. And, Numb. i.
50. God took the Levites to the service of the tabernacle,
whereby they became his portion : and, chap. iii. 3 — 5. they
are separated upon God's call.
This then is the first way whereby God takes any thing
unto himself, and by which any one is separated and dedi-
cated unto God. It is by a solemn call, and legal constitu-
tion thereupon.
II. The second way whereby any thing was dedicated
unto God, was by unction. So Aaron, after his call, to com-
plete his dedication, chap. xxix. was anointed in his consecra-
tion ; and so were his sons. In like manner Elisha was
anointed to be a prophet in the room of Elijah, And David
was anointed to be king over Israel. It was the great con-
summating ordinance whereby any were dedicated unto God.
In Exod. XXX. 22, &c. you have the institution of the making
of this oil. ' Ye shall not,' says God, ' make any other like
it, after the composition of it: it is holy, and it shall be holy
unto you. Whosoever compoundeth any like it, shall be cut
off from his people, or putteth any of it upon any stranger.'
What is the meaning hereof? Why, this anointing oil, where-
with the priests and all the holy utensils of the altar were
anointed, was a type of the graces and gifts of the Spirit of
God. And where God hath given the gifts and graces of his
Spirit for holy ministrations, for praying, for preaching the
45G A CHinsriAN, god\ Tt.MPi.i:.
word, for administering the ordinances ; for any one to make
an oil like it by liturgies, homilies, and the like, is to act
contrary to this command. All that is done in the whole
liturgical, ceremonial course, is nothing but to make an oil
like the oil God hath made for his sanctuary, which he doth
so severely prohibit any man to put his hand unto, for this
reason, because it was a type of the gifts and graces of the
Holy Ghost that were to be poured out upon Christ, and be-
lievers under him.
This is the second way whereby any thing was conse-
crated unto God.
III. The third way whereby the temple (as believers are
peculiarly said to be ' God's temple' in the text and other
places) and tabernacle were consecrated, was by inhabita-
tion. God consecrated them unto himself by a glorious in-
habitation, and dwelling in them. He came and dwelt in
them, thereby they became peculiarly his own. And this
God did two ways : 1 . By an extraordinary sign of taking first
possession of his house, and entering into it, that all might
take notice that this was his house; 2. By ordinary constant
pledges of his presence.
1. He did it by an extraordinary sign of his taking pos-
session of his house. When the tabernacle was built, and
ready to be set apart for service, the glory of the Lord filled
it; Exod. xl. It was a dark cloud, for then God dwelt in
thick darkness. And, 1 Kings viii. 10. when the temple was
built, God came by a glorious sign, and took possession of
it. The glory of the Lord filled the temple : and this also
was a cloud. God took possession of those houses, the taber-
nacle and the temple, by a cloud, to signify those types and
veils which the people was under, that they could not see to
the end of those houses which were to denote the coming of
the Son of God to fix his tabernacle among us, by taking
human nature upon him.
2. God did it by a visible pledge of his abode and resi-
dence. Now this was the ark and the mercy-seat encom-
passed with the cherubims, which had the direct form of a
throne ; the ark being supported to such a height, the mercy-
seat placed upon that, and the cherubims shading it as arras,
had the direct appearance of a throne. Hence the ark is
sometimes called ' the glorv of God.' It is called ' the King
A CHRISTIAN, GOd's TEMPLE. 457
of glory,' Psal. xxiv. * Lift up your heads ye everlasting
doors, that the King of glory' (that is, the glorious ark which
was the type and representation of God's dwelling gloriously
in the tabernacle and temple) ' may come in,' There are these
two things required to inhabitation ; A glorious entrance by
an extraordinary sign ; and a constant residence by an ordi-
nary pledge: and both these were in the dedication of the
temple and tabernacle. And two things ensued thereon.
(1.) A special manifestation of God's glory. Where he
dwells there is a special manifestation of his glory. God is
everywhere, but is not said to dwell everyvvhere. He fills
heaven and earth by his omnipresence ; but God's dwelling
signifies something more; not only his being, his essential,
eternal being, but the manifestation of that being also. So
heaven is said to be his dwelling-place and throne, because
God doth most gloriously manifest himself to those crea-
tures of light, his holy saints and angels, that come to the
enjoyment of him. In the tabernacle, and in the temple,
there was such a manifestation of God's glorious presence
continually : this made them holy. And hence it is, that if
all the men in this world should agree together to build a
glorious fabric for the worship of God, suppose at Jerusa-
lem ; and when they had done, dedicate it to God with all
the power they have, they cannot make it holy, unless God
come to take possession of it by a visible pledge of his pre-
sence, and appoint a token of his presence to be in the place.
The very notion that some men have, though you may think
there is little in it, that they can dedicate any thing to God,
hath been the greatest ruin that ever befell religion in this
world. It hath wholly cast out all apprehensions of God's
portion from the minds of men, and erected another portion
for God which was never called, never anointed, never inha-
bited by God himself. And that hath occasioned men who
contract the guilt of persecuting God's only dedicated por-
tion, to put the notion of sacrilege upon tithes and titles,
and I know not what, that God never dedicated, nor put his
name upon, nor ever took possession of. There is no dedi-
cation to God, but it must be by these means. And,
(2.) The special worship of God must by God himself be
confined unto it. And truly we have great reason, consider-
ing what conflicts and contests are befallenus in these latter
458 A CHHis'iiAx, god's temple.
days, which only divine wisdom could foresee, to bless our
dear Lord Jesus Christ for that good word of liberty he gave
us: 'The day cometh that neither at Jerusalem, nor in this
nor that mountain, men shall worship God; but he that
worships God, let him worship him in spirit and in truth.'
This sets us at liberty from all ways, places, and forms of
men's finding out, and dedication.
That is the third way.
IV. There is one way more, and that is, by special vow
of things that are in our power, giving them up to God ac-
cording to his mind. So did Jacob, Gen. xxviii. 22. * Of all
that thou shalt give me, I will surely give the tenth unto
thee.' Men are usually very tenacious of what they have
got, they are loath to part with any portion of it, no not to God
himself; therefore doth Jacob so well express it here, * Of
all that thou shalt give me, I will give the tithe to thee.' If
ever Jacob had any thing God did not give him, that was all
his own, and so he knew full well ; for when he comes to
call over this business again, he remembers, that ' with his
staff he went over Jordan, but God had now made him two
bands.' When men gave to God according to his mind, of
things in their own power, they were under the law, made
holy unto the Lord.
Now, I say, believers are dedicated, consecrated to God,
and become his portion by all these several ways.
First, They are so by calling, which was the first way God
calls them out of the world to be a peculiar portion unto him-
self. Rom. i.7. They are ' called to be saints,' and separated
unto God. So likewise, 1 Cor. i. 2. Now though this calling
doth also imply effectual, internal vocation, whereby the heart
and nature is really sanctified ; yet it also includes an exter-
nal separation and dedication unto God. Christ redeems us
out of the world, and he culls us out of the world. An obe-
diential compliance with that call of God for separation from
the world, makes us to be God's dedicated portion. ' Come out
from among them and be separate,' saith God. If we live in the
world, after the manner of the world ; if we are like the world
in our ways and walk, in our affections and conversation, we
have no reason to look upon ourselves as the dedicated por-
tion of God. He that is so, brethren, that is thus called to
be God's, he endures the world, and doth his own duty in it.
A CHRISTIAN, GOd's TEMPLE. 459
and that is all his concern. I say, he endures the world.
That which is the world, and properly so, hath nothing
pleasing to him, only he doth liis own duty in it. If we in-
tend to be at all interested in this great privilege here, let us
secure ourselves that we are God's portion by calling, that
we have complied with his call to separate ourselves from
the world. The people of God dwelt alone of old, and were
not reckoned amongst the nations. Our mixtures in the
world, our conformity to the world, our touching of the un-
clean thing, is the sin of professors at this day, whereby they
are concerned in procuring all the judgments that God is
pouring out upon the land.
Secondly, Believers are made God's peculiar portion, and
are dedicated to him by unction. I will first shew that they
are anointed, and then how they are anointed.
1. The apostle says, 2 Cor, i. 21. 'He that hath esta-
blished us with you in Christ, and hath anointed us, is God.'
And you know that place, 1 John ii, 20. 27. 'We have an
unction from the Holy One ; and the anointing which ye
received of him, abideth in you.' It is plain, therefore, that
believers are anointed. God in his providence did suffer
that name to go upon us, that we should be called Chris-
tians, which is in English, ' anointed ones.' That is the name
of God's people in the world. How well we answer that
name, many of us may do well to consider.
2. We cannot know how we were anointed, how we be-
came Christians, but by considering how our head was
anointed, how Jesus became Christ. Christ was anointed:
Isa. Ixi. 1. ' The Spirit of the Lord is upon me, for the Lord
hath anointed me.' Heb. i. 9. ' God, even thy God, hath
anointed thee with the oil of gladness above thy fellows.'
Wherein consisted the unction of the Messiah ? the anoint-
ing of the Most Holy? which was prophesied of, Dan.ix.24.
How did Jesus become Christ? Truly I have elsewhere so
largely insisted upon the communication of the Spirit of
God to the human nature of Christ, how, and for what end,
that I shall not here speak to it again. In a word, it was
the gift of the Spirit of God, with his gifts and graces in an
immeasurable manner to the human nature of Christ : ' For
God giveth not the Spirit unto him by measure;' John iii.34.
So he is therefore said to be ' anointed with the oil of glad-
460 A CHRrSTIAN, GODS TEMPLE.
ness above his fellows.' How to his fellows ? Eph. iv. 7,
'To every one of us is grace given, according to the mea-
sure of the gift of Christ.' All believers have their measure.
He had no measure. This anointing consists in the com-
munication of the graces and gifts of the Holy Ghost to all
believers. This is our unction, thence we are called Chris-
tians. And those who despise the Spirit of God, and his
graces and gifts, will find little relief in calling themselves
Christians, another day.
But how doth this anointing dedicate believers unto
God ? It doth it two ways.
(1.) It gives a peculiar interest unto God in them, which
is not in any others. Where there are the gifts and graces
of the Spirit of God, there God hath something that is not
in any part of the world beside : it is indeed the way whereby
God takes possession of any soul; he comes and deposits
this treasure there. There is my treasure, saith God, I lay
it up there, and thereby I take possession of this soul to be
mine.
(2.) Every tiling dedicated to God, was to be employed
in the service of God. And this anointing makes us able to
serve God according to his mind and will, when we can do
so no otherwise. There is no serving of God without the
graces and gifts of the Holy Ghost. God abhors all service
proceeding from any thing else.
Thirdly, By inhabitation : the Spirit of God dwells in
believers. I must say of this also, as I did of what went
before; I have shewn so at large how the Spirit of God
dwells in, and inhabits in believers, and how they are his
temple and tabernacle, that I shall not speak more to it now,
but only apply to the case of believers what was said before,
that wherever God inhabits, he first takes possession in a
cloud, and dwells in a visible pledge of his presence.
1. When God converts a soul, he comes into it with a
cloud. I know nothing in this world that I would be more
jealous of in my ministry, than of speaking any thing in con-
version or regeneration, that I had not experience of myself.
I would not bind others by any experience of my own, unless
it be confirmed by a general rule. For one man may have
an experience that another hath not. And we ought to be
wonderful tender in giving out any thing that should be
A CHRISTIAN, GOd's TEMPLE. 461
found in persons as to conversion, and regeneration, if we
have not a general rule for it, as well as our own experience.
But yet, I think, this I can say, that God generally takes
possession of souls in a cloud ; that is, there is some dark-
ness upon them, they cannot tell what their state is, some-
times they have hopes, and sometimes fears; sometimes they
think things are well, and sometimes they are cast down
again. This is the way whereby God generally enters into
all souls. These things may be in part where God doth not
come; but seldom have I heard of any tha<: have come unto
God, but that God first took possession of them in a cloud.
2. God doth it by some visible pledge of his presence,
when the cloud is over; for the cloud is but for a season,
though it may continue upon some longer than upon others.
I have shewn before, that the pledge of God's visible pre-
sence in the temple and tabernacle, was the ark and the
mercy-seat, formed into the fashion of a throne, with cheru-
bims ; which was a type of Jesus Christ. The ark had the
law, and the mercy-seat was propitiatory, covering the law
from the eye of justice, and so atonement was made. And
this was a type of Christ.
How then doth God dwell in the hearts of believers by
constant residence? When Christ is enthroned in the heart;
and we can have no farther pledge of it. There may be a
great deal of duty, careful and wary walking, and a great
deal of profession ; but if Christ be not upon the throne in
the heart, there is no pledge of God's dwelling there. So
God dedicates his people by inhabition.
Fourthly, The last way whereby any thing was dedicated
unto God, was by vow and covenant. Now we are all of us
under a twofold dedication to God by vow and covenant.
The one in general, whereof the token is baptism. And we
are likewise under a particular vow and dedication as we are
a church. What, I pray, is our engagement to walk with
God in professed subjection to all the ordinances of Christ,
but to give up ourselves to God by vow and covenant to be
his, by a dedication of ourselves according to God's appoint-
ment and niind ? God help us to look unto it, every one of
us in our several places and stations. There is more in these
things than we are aware of.
Now as there was never any other way whereby any
462 A CHRISTIAN, GOD's TflMPLE.
thing could be dedicated to God, and believers being all
these ways dedicated unto him, they become his peculiar
portion. They shall be mine, saith God. They are God's
kings, priests, tabernacle, temple, sacrifice ; ' yield your bo-
dies a living sacrifice.' And they are God's first-fruits,
called so expressly.
There are two uses follow necessarily from hence.
Use 1. If believers, especially as they are in church rela-
tion, which adds the last hand of dedication by particular
church vow and covenant to be God's ; if believers, I say,
are thus God's peculiar portion, dedicated unto him, it is not
in my pow-er to give warning unto the world, to take heed
how they meddle with this portion of God. They do not,
they will not hear me ; and if I could speak unto them, it
would leather provoke them, than cure them. But give me
leave to say this, and to give glory and honour unto God
therein, that among all the sins that so reign in the nation
at this day, and have done so for a long season, that which
hath peculiarly stirred up the displeasure of God against
the nation, so as to threaten us with spiritual judgments, the
giving us up to popery, which men are afraid of, and with
temporal judgments of all sorts whatever, hath been the
violence that hath been done to God's portion all this nation
over. Other sins are great and provoking, but God hath
given the earth to the children of men; ' He endures with
much long-suffering the vessels of wrath fitted for destruc-
tion.' He will bear with men in all their abominations, leave
them for many ages, in many places of the world, to sport
themselves in the earth, like the leviathan in the waters.
But when a nation comes (as it hath been the sin of this
whole nation, from one end to the other) to put forth its
hand against God's portion, tearing, rending, destroying, im-
prisoning, banishing, starving the remainder of God's heri-
tage, it is the cause (let it be spoke to the glory of God, and
that which God will own at the last day) why wrath is gone
out against us. This hath not been done in a corner by some
few, at some certain time. We have known the day when
the whole nation, as one man, was on fire to consume the re-
sidue of God's heritage, it was the sin of the nation, from
one end of it unto the other; saith God, 'All that devour
her shall offend, evil shall come upon them.' There hath
A CHRISTIAN, GOD S TEMPLE.
463
been a great devouring of God's first-fruits, and truly in such
a manner that we have no greater cause to mourn this day,
than that we have not been sensible of it as we ought to be,
how these first-fruits of God have been devoured. But they
shall offend, and evil shall come upon them. It is the very
word that God speaks to the nation this day, if I understand
any thing of the will of God in these matters. He speaks
so again, Jer. xii. 14. 'Thus saith the Lord against all my
evil neighbours, that touch the inheritance which I have
caused my people Israel to inherit. Behold, I will pluck them
out of their land, and pluck out the house of Judah from
among them.' What is the inheritance God hath caused us
to inherit? It is his ordinances, his ways and worship; it
is not the great things of this world ; let all take their por-
tion and lot, as God in his providence directs. The inhe-
ritance which God causeth Israel to inherit, is his ways and
worship, the purity of his ordinances, and their serving Christ
in them. This is our inheritance. Saith God, ' I will pluck
up my evil neighbours, that will not leave my inheritance.'
Let them take what is their own ; but they will not leave my
inheritance. That generation of vipers, those evil neighbours
of God's inheritance everywhere, that have been devouring it,
and taking of it away, their doom is read in the prophet, and
will come upon them in God's appointed time. The great sin
that is upon the nation, and which we ought to bewail, and be
humbled for, is the violence they have done to God's portion.
It hath not been done by this and that person ; no man hath
cared for Zion, none hath pitied her, there have been none
to plead her cause, none to relieve her, while her friends have
died in prisons, been impoverished, banished, &c.
Use^. There are sins with us, even with us also against
the Lord our God. And our great sin is this, that notwith-
standing all the violence that hath been shewed us, all the
fears, troubles, perplexities that we have undergone, yet we
have not been willing to come out from among them, and be
separate, but we have cleaved greatly to the unclean thing.
There may be a time, and there hath been, when God calls
his people to a local separation. So he did to his people in
Babylon ; ' Come out of her, my people.' And we can re-
member the day when God carried many of his people out
of this nation into a wilderness, and there hid them for a
464 A CHRISTIAN, GOU's TKMPLL.
season. They were under the call of God to a local separa-
tion. I see no ground for that now. God binds men down
by his providence to their stations ; relation and duty bind
them down to bear a testimony to the ways of Christ, against
all those wicked oppositions that are made unto them. But
to separate more in the holiness of our lives and conversa-
tions, to keep more from the uncleannesses and vanities of
the world, all the abominations of it; God's call is upon us
all for this. These two things being thus met together, viz.
violence upon the portion of Christ, upon God's separate
ones ; and neglect of duty in those separate ones, to separate
themselves more and more from the world. Who can save?
Who can deliver? and what can be our expectation while
this frame doth abide? I wish I had a little more time to
press this upon us, that if we intend to be made partakers of
the last thing in my text, which is the promise that God will
' receive us, and be a Father to us,' and use us as his sons
and daughters ; if we would be made partakers of it, when
an apprehension of an interest in it, will be worth ten thou-
sand times iTiore than all this world can afford ; then let us
stir up ourselves to this great duty of farther and daily sepa-
ration from the world in things moral and spiritual, in our
minds, in our spirits, in our ways, in our whole course ; that
if it be the will of God, there may be some interposition for
the saving of the land.
SERMON XLII*
GOSPEL CHARITY.
And above all these things put on charity, which is the hand of
perfectness. — Col. iii. 14.
The word djcnrr], which we here translate 'charity,' is the
only word used in the New Testament to signify * love.'
And I wish we had always rendered it so, because in our
common use of speech, charity is restrained to one effect of
love in relieving the poor and afflicted, which is nowhere
the sense of the word in Scripture. It is love then that is
intended. * Above all these things put on love.' There is
no grace nor duty but the exercise and practice of it is com-
manded in the Scriptures, and most of them fall under par-
ticular commands, and are enjoined absolutely; but there is
but this one, that I remember, which hath a preference
given unto it in a command above other things, as here, sttI
iram Be rovroig, ' Above all these things put on love :' so
1 Pet. iv. 8. Trpo TravTOJv, ' Before all things have fervent love
among yourselves.' And so in that of our apostle, 1 Cor.
xii. 31. he had given them directions about the use and im-
provement of spiritual gifts for the edification of the church
(and it is an excellent way to have the church edified by the
due and orderly exercise of the gifts of the Holy Ghost in
the elders and members) ; but when he hath done, he adds,
' Behold I yet shew you a more excellent way :' and that is
this duty of love, as he shews in the next chapter. It is not
only commanded, but it hath a special eminency and ex-
cellency put upon it in reference to all other duties for some
certain end.
That which I shall at present discourse upon, is this :
Observation. Love, and its exercise, is the principal grace
and duty that is required among, and expected from, the
saints of God, especially as they are engaged in church-
fellowship.
* This sermon was iircacheci June 5, 1(573, upon tho uniting of Mr. Caryl's church
^vitti the Doctor's.
VOL. xvr. 2 H
466 GOSPEL CHARITY.
I shall not prove it in general, but speak to these three
things :
I. I shall shew you the nature of this love that is thus
signalized in the gospel precept.
II. Give you the reasons of the necessity and importance
of it, by mentioning some of them the Scriptures give.
III. Lay down some directions for its practice.
I. Concerning the first we may observe, that the love
here intended is the second great duty that was brought to
light by the gospel. There is nothing of it in the world,
neither as to the degree, nor as to the knowledge of it, but
what proceeds from the gospel. The world neither hath it,
nor knows what it is. Variance, strife, wrath entered by
sin ; for when we fell off from the love of God, and from his
love to us, it is no wonder if we fell into all hatred and va-
riance among ourselves. The love of God was originally in
the state of innocency, the bond of perfection ; when that
was broke, all the creation fell into disorder; all mankind
in particular into that state described by the apostle. Tit,
iii. 3. ' Living in malice and envy, hateful and hating one
another.' There is carnal and natural love still in the world,
that follows necessarily upon natural relations ; and the
same is in some degree in brutes themselves. There is also
a love that arises from a society in sin, in pleasure, from a
suitableness of humour in conversation, or of desisn as to
political ends, to which heads you may reduce all the love
in the world \ but all these are utter strangers from this
evangelical love. And therefore, when it was brought to
light by the gospel, there was nothing so much amazed the
heathen world, as to see this new love among Christians. It
was even a proverb among them : ' See how they love one
another.' To see persons of different sorts, different nations,
tempers, degrees, high and low, rich and poor, all knit
together in love, was the great thing that amazed the
heathen world. And I shall shew you the grounds of it
afterward.
You may likewise observe, that this love is the means of
communion between all the members of the mystical body
of Christ, as faith is the instrument of their communion with
their head Jesus Christ. And therefore our apostle doth
seven or eight times in his epistle join faith and love toge-
GOSPEL CHARITY. 467
ther, as the entire means of the communion and fruitfulness
of the mystical body of Christ. And in one place he hath
so ordered his words, to shew their inviolableness and in-
dissolubleness, that you must make a distribution of them
to gather their right sense. It is in Philemon, ver. v. 'Hear-
ing of thy love, and of thy faith towards our Lord Jesus
Christ, and towards all the saints.' A man would think that
both the objects relate to both the duties, faith and love
towards Christ, and towards all the saints. But though
Christ be the object of our love also, the saints are not the
object of our faith : so that you must make a distribution of
the words : * Hearing of thy faith towards the Lord Jesus
Christ, and of thy love towards all the saints.' But the
apostle so places them to shew how indissoluble these things
are, that they must go together; where the one is, there will
be the other; and where the other is not, there that will not
be. It is therefore the life, and soul, and quickening form
of all duties that are performed among believers toward one
another. Whatever duties you do perform, be they never
so great and glorious, never so useful one to another, to any
of the members of Christ; if they are not quickened and
animated by this love, they are of no value to thy com-
munion with Christ, and edification of the church. And
men may perform many things that appear to be duties of
love, without love. In the two verses before the text, saith
the apostle, ' Put on therefore, as the elect of God, bowels
of mercy, kindness, humbleness of mind, meekness, long-
suffering; forbearing one another, and forgiving one another,
if any man have a quarrel against any : even as Christ forgave
you, so also do ye. But above all these things put on love.'
So that all these things may be, yet not love. Those which
seem to be the greatest and most effectual fruits of love
whatever, yet they may be all without love. We may for-
bear without love, forgive without love, be kind to one
another without love ; and all this of no use, if above all
these things, over and upon them, we do not superinduce love,
if we be not quickened and acted by love. The truth is, he
that shall read over the New Testament, especially those
things which we have most reason particularly to consider
in it, which are the special instructions and commands that
Christ left imto his disciples when he was going out qf this
2 H 2
468 GOSPEL CHAIUTY.
world, would think this same love, whatever it be, is the
sum and substance of all that Christ required of us, as in-
deed it is. And the apostle John, who lived long, and lived
to see the Christian religion much propagated in the world,
and very probably saw a decay of love, wrote his First Epistle
almost to this very end and purpose, to let us know, that
there was neither truth of grace, nor evidence of the love of
God to us, nor of our love to God, unless there was fervent
and intense love towards the brethren. Whatsoever we
think of our profession, if there be not an intense love unto
the brethren, we have neither the truth of grace, nor evidence
of God's love to us, or of our love to God.
But you will say then. What is this love?
I answer briefly. It is a fruit of the Spirit of God, an
effect of faith, whereby believers, being knit together by the
strongest bonds of affection, upon the account of their in-
terest in one head, Jesus Christ, and participating of one
spirit, do delight in, value, and esteem each other, and are
in a constant readiness for all those regular duties, whereby
the temporal, spiritual, and eternal good of one another
may be promoted.
I will a little open the description I have given of it,
and so proceed.
1. This love, concerning which I speak, is a fruit of the
Spirit : Gal. v. 22. ' The fruit of the Spirit is love.' There
may be, and is implanted in some natures, a great deal of
love, kindness, and tenderness, in comparison of others that
are froward ; but that is not the love here intended. That
which renders it peculiarly gospel love, is its being the pro-
duct of the Spirit of God in our hearts. Truly I cannot turn
aside to every particular, to shew how we may know whether
love be a fruit of the Spirit, or arising from our own natural
inclination. But you must inquire into it upon those ge-
neral rules that are given to discern and distinguish such
things. This only I say, it is a fruit of the Spirit, a product
of the Holy Ghost in us, or it belongs not to our work.
2. It is an effect of faith. So saith the apostle : ' Faith
worketh by love.' How doth faith work by love ? How doth
faith set love on work ? When it respects God's command
requiring this love, his promise accepting it, and his glory
whereunto this love is directed ; then doth faith work by
GOSPEL CHARITY. 469
love. And it is not the love we aim at, which we design and
jjress upon you, if it proceed upon any other account but
this, because Christ commands it, and promises to accept it,
and because it lies in a tendency to his glory. Self may work
by love sometimes ; flesh, interest, or reputation may work
by love, that is, by the fruit of it; but it is that love which
faith worketh by, that we alone intend.
3. It is that love which doth knit together the hearts
and souls of believers with entire affection one unto another.
For the apostle tells us, Eph. iv. 16. speaking of that com-
munion which the church hath by love, * The whole body is
fitly joined together, and compact, by that which every joint
and part supplieth.' Now we can supply nothing to one an-
other but by love, and from thence issues delight and esteem.
' All my delight,' saith he, ' is in the saints,' Psal. xvi. 2.
' and in them that excel in the earth.' And there is that va-
luation, that we ought to lay down our lives for the brethren ;
that is, to be willing to expose ourselves to difficulties and
dangers, our lives to hazard, yea, to lay them down, if the
edification of the church so require. The martyrs of old did
not lay down their lives for Christ personally only, but for
Christ mystical ; they not only laid them down in faith, but
in love, love to the church. The apostle saith of all his af-
flictions, * I fill up the measure of the afflictions of Christ,
for his body which is the church.' He bore his afflictions out
of love to the church, as well as out of faith and love to
Christ personally, that there might be no oflfence, scandal,
or temptation befall the church. That their faith might be
confirmed and strengthened, was a great reason why the
martyrs laid down their lives. And it should be so with us
if we come to be called thereunto. This is that love which
the Scripture speaks of, and not that careless, negligent, car-
nally influenced love which the world, I had almost said,
nay, I will say it, which too many professors abound withal,
and no more. And it was a task not for one sermon, but
many discourses, to shew what are the duties that his love
requires of us, and will put us upon ; how it will influence
all our walkings, direct us in all our ways, in our whole
course and conversation, and all that we do.
It may be asked, seeing all believers are the objects of
this love, How are we to exercise it towards them, since there
470 GOSPEL CHARITY.
are few of them we know, and are acquainted withal, and
that we have a satisfaction in their state and condition, that
they are such ; few, that we know their occasions, straits,
and necessities?
I answer,
(1.) The whole mystical body of Christ being the ade-
quate object of gospel love, of love in and by the Holy Ghost,
it is indispensably required of us, that radically and habi-
tually we have an equal love unto all believers, as such, unto
all the disciples of Christ throughout the world. But this is
accompanied with some limitations.
[1.] In the exercise of it, it will much answer the evi-
dence that persons are interested in the mystical body of
Christ. There are some whose vain opinions, and indeed
corrupt practices, will exercise the most extensive charity to
judge they belong unto the mystical body of Christ. Yet,
according unto our evidence, so is our love to be.
[2.] There may be degrees in our love, especially as to
delight and valuation, according as we see more or less of the
image of Jesus Christ upon any believer ; the likeness and
image of Christ being the formal reason of this love.
[3.] The exercise of love must be determined by occa-
sions and opportunities. But with these three qualifications,
a man may pronounce he is no believer who hath not habi-
tually and radically a love to all the believers in the world,
so as to be inwardly concerned in their good and evil, and
to be influenced unto prayer, compassion, delight, and joy,
according as their state and condition doth require.
(2.) There is required an inclination and readiness to all
acts of love towards all believers, as opportunity shall be ad-
ministered. If we turn away our face from our brother, and
hide ourselves from him, how dwells the love of God in us ?
If there be a real love in any of us of this kind, let it be but
heightened and advantaged by an opportunity, it will break
through difficulties, through reasonings, pleas of flesh and
blood to the exercise of itself. As they that know any thing
in this world, know that as the first great opposition of hell,
the world, and corrupt nature, is against faith to God by
Christ; so the next great opposition made against us, is
against our love. If we do not understand this, we are un-
wise, and have not considered the various states and condi-
GOSPEL CHARITY. 471
tions of things in this world ; and how every moment things
are presented unto us with a tendency to the weakening of
love upon one account or other. But,
(3.) Our Lord Jesus Christ in infinite wisdom, tenderness,
and condescension, hath provided us a safe, suitable, con-
stant, immediate object for the exercise of this love. Having
given so great a command as that of love, and laid so great
weight upon it, he will not leave us at an uncertainty, how,
or where, or when we shall exercise it; but hath directed us
to a particular way wherein he will make a trial of our obe-
dience unto the command in general ; and this is, by his in-
stitution of particular churches. There are two great ends
why Christ did institute a particular church, and they were
to express the two great graces and duties that he requires
of us.
[1.] The first end why Christ did institute a particular
church was, that his saints together might jointly profess
their faith in him, and obedience to him. And we have no
other way of doing it : he hath tied us up to this. A blessed
way ! You shall this way, saith he, jointly profess your faith
in me, and obedience to me, or no way.
[2.] The next great end why he did institute a particular
church was, that we might have a direct exercise of his other
great command, and of that other great duty of love to be-
lievers. I will try you here, saith Christ, I require this of
you indispensably, to love all the saints, all believers, all ray
disciples. You shall not need to say, you must go far, this
way, or that for objects ; T appoint you to such an order, as
wherein you shall have continual, immediate objects of all
that love which I require of you. When God gives com-
mands that great things turn upon, and are general, he gives
some particular instance wherein he will have our obedience
tried to those commands. When he gave the great command
at first in the state of innocency, he tried them in the tree
of knowledge of good and evil, and the tree of life. The
Lord Jesus Christ hath given us this great command of love,
and hath plainly declared, that if we love not one another,
we are not his disciples. I will give you an instance whereby
you may be tried, saith he, cast you into such a society
by my order and appointment, as wherein you may have
immediate objects for the exercise of love, to the utmost of
472 GOSPEL CHARITY.
what I do require. If we find a person that is orderly ad-
mitted into church-society, he is as certain and evident an
object of our love, as if we saw him lying in the arms of
Christ. We walk by rule ; he hath appointed us to do so.
Let none then pretend that they love the brethren in general,
and love the people of God, and love the saints, while their
love is not fervently exercised towards those who are in the
same church-society with them. Christ hath given it you
for a trial : he will try your love at the last day by your de-
portment in that church wherein you are. The apostle tells
us, ' He that loveth not his brother whom he hath seen, will
never love God whom he hath not seen.' I am sure I may
say, he that exercises not love towards the brethren whom
he doth see in that relation wherein Christ hath appointed
him to exercise love, loves not the brethren whom he doth
not see, and that he hath not that peculiar relation to, and
acquaintance withal. The great Lord and guide of his church
binds it upon all our spirits and consciences ; it is our life,
our being. I declare unto this congregation this day, I wit-
ness and testify unto you, that unless this evangelical love
be found acted, not loosely and in general, but among our-
selves mutually towards each other, we shall never give up
our account with joy unto Jesus Christ, nor shall we ever
carry on the great work of edification among ourselves.
And if God be pleased but to give this spirit among you, I
have nothing to fear but the mere weakness and pravity of
my own heart and spirit. This is the great way Christ hath
given us to exemplify our obedience unto that great and holy
command of love to his disciples ; and great weight is laid
upon this duty.
n. The next thing I am to speak to, is to shew you the
grounds why this love is so necessary : ' Before all these
things have love : I shew you a more excellent way,' and
that is love. There would be no end if I should insist long
upon the grounds and reasons of this duty. I will give you
some of them that are of weight and importance unto me.
Do but carry this along with you, that what I speak about
love, is to be exercised first among ourselves, and then to
have emanations upon all opportunities and occasions to the-
whole mystical body of Christ throughout the world.
I. It is necessary, because it is the great way whereby
GOSPEL CHARITY. 473
we can give testimony to the power of the gospel, and our
witness to the Messiah, the Christ that was sent of God.
The great thing we have to do in the world, is to bear wit-
ness unto God's sending Christ into the world for the work
for which he came. How shall we do this ? He himself
shews us, John xvii. 21. 23. ' That they all may be one, as
thou. Father, art in me, and I in thee ; that they also may
be one in us ; that the world may believe that thou hast
sent me.' And again, ver. 23. ' I in them, and thou in me,
that they may be made perfect in one ; that the world may
know that thou hast sent me.' Jesus Christ lays the weight
upon this, that the world may be convinced that God hath
sent him. How shall this be evidenced ? saith he, if all
believers are one it will be evidenced. There is, I acknow-
ledge, another principle of the oneness of them that believe,
by a participation of that one Spirit of the Father and the
Son, whereby we come to be one in the Father and the Son.
But that is not the whole oneness ; nay, I do not think it is
at all the oneness here intended : and my reason is this, be-
cause it is perfectly invisible and imperceptible unto the
world ; and he prays for such a oneness as may convince
the world, that the world may see that they are one, and so
believe that God had sent him. It is no oneness but that
whereof love is the bond of perfection, the life, and soul,
and spirit of it, that will give conviction unto the world that
God hath sent Christ. And if this be not eminent in us,
we do what lies in us to harden the world in their unbelief.
Persons that profess the gospel, some way or other, have
framed unity and uniformity to themselves, and neglectino-
this oneness of love under them, hath been the greatest
means of hardening the world in unbelief. What great
matter is there in this, saith the world ? I can make such a
union when I list ; it is but making such and such laws
about outward observations, and tie men to the observance
of them. But the union of love no man can give but Jesus
Christ. And why will this convince the world that God
hath sent Christ when the disciples do so love one another?'
Where lies the argument ? From what topic do you aro-ue
to prove God hath sent Christ, because his disciples do so
love one another ? It lies in this, as I told you before, when
sin entered, the bond of all union and perfection arnon^ the
474 GOSPEL CHARITY.
creatures was quite broken by the loss of love ; the whole
world was irrecoverably cast under envy, wrath, 'hateful,
and hating one another.' Nothing under heaven, no means
in us could retrieve men unto love again, to pure spiritual
love. God sends Christ to retrieve this loss, to bring in a
new creation, to bring things into order, to renew the world,
and the face of things. That glorious part of the work
wrought in the heart of man, is invisible ; that which is
visible is love. The world sees here a new union brought
forth among Christ's disciples, such as is not in the world,
nor of the world, such as the world doth not partake of;
by this they know that God hath sent Christ to do this
great work. The care, kindness, condescension, love, de-
light, and concernment we have in one another, as member^
of the mystical body of Christ, exemplified in our peculiar
church relation, is the great testimony we give to the world
that God hath sent Christ, and they will be forced to see,
or say at last, A glorious work is done upon these persons
' that were foolish and disobedient, living in divers lusts
and pleasures, hateful, and hating one another ;' a glorious
work hath been done by the Son upon them, and we profess
it is from Christ, from God's sending him for this end and
purpose.
2. We have no evidence that we ourselves in particular
are the disciples of Christ without it. John xiii. 34, 35. * A
new commandment I give unto you. That ye love one an-
other; as I have loved you, that ye also love one another.
By this shall all men know that ye are my disciples, if ye
have love one to another.' I have a little inquired why this
command of love is here and in other places called a new
commandment. I told you before when sin entered into
the world, envy and hatred entered with it, and it is con-
tinued upon the same account. * Whence come wars and
fightings,' saith the apostle, ' is it not from your lusts that
war in your members V In the first revelation God gave of
himself in the law, he commanded love. Our Lord Jesus
Christ tells us so, that we are commanded to ' love the Lord
our God with all our heart, and our neighbour as ourselves.'
Whence then is this command so often called a new com-
mandment? 'A new commandment I give you. That ye love
one another,' saith he.
GOSPEL CHARITY. 475
There are divers reasons of it.
(1.) I judge one may be this. That under the law God
did indulge that carnal people in sundry things wherein
they came short of the royal law of love, by reason of the
hardness of their hearts. When Christ comes and gives
this command in its full extent, it was a new command.
Again,
(2.) They were carnal, and did not see the spirituality
of the command. And the truth of it is, you hear so
little of it in the Old Testament, and so much of it in
the New, that Christ may justly call it a new command.
Besides,
(3.) At the time when he came, there were cursed expo-
sitions of the law that went current in the whole church,
which had overthrown the whole duty of love between the
brethren and members of it ; as you may see in our Saviour's
vindicating of it. Matt. v. But Christ coming to take off
all indulgence to carnal men, by reason of the hardness of
their hearts, and to take away the darkness that was upon
their minds, whereby they could not see the spirituality of
the command, and to remove those false expositions that
were put upon the law corrupting the command ; he calls it
a new commandment.
(4.) Above all these, there is one reason more for it,
which lies here in the words I before read unto you : ' A
new commandment I give unto you, that you love one an-
other, as I have loved you, that you love one another.'
The reason why it was a new commandment was, because
there was no quickening, enlivening example of it, to ex-
press the power of love, under the Old Testament. This
was reserved for Christ. He comes and gives that glorious
instance of love in his condescension in all that he did, and
in all that he suffered. He shews that there was something
in love that they never before had an instance of in the
vvorld. Whence the command for love lies thus: * Let the
same mind be in you that was in Christ Jesus : That you
love one another, as I have loved you.' And then it is a
new commandment indeed, which it was not before. ' Here-
by,' saith he, ' men shall know that ye are my disciples ;' if
the great example I have set you, the great command I have
given you, and the great work I came into the world about.
476 GOSPEL CHARITY.
was to renew love ; by love men will know that ye are my
disciples, and not else. We have no other way to evi-
dence ourselves to be disciples of Christ. Men's parts,
gifts, wisdom, will not do it ; if there be no love, the world
has no reason to conclude that we are the disciples of Jesus
Christ.
3. It is that wherein the communion of saints doth
principally consist. There is great talk about communion
of saints, and certainly it is a great thing. We may ob-
serve it had a place in all the ancient creeds of the church :
where they profess to believe in God, in Christ, and in
the Holy Ghost, they profess also to believe the com-
munion of saints, which shews it to be a thing of great
importance.
Wherein doth it consist? There are three things in it:
(1.) The fountain and spring of it; (2.) The profession and
explanation of it; (3.) The formal reason and life of it.
(1.) The fountain and spring of the communicfn of saints
lies in their common participation of one Spirit from the one
head Jesus Christ. And you may as soon form a good so-
ciety among dead men, as work a communion among pro-
fessors, where it is not fundamentally laid in a common
participation of the same Spirit with the head Christ.
(2.) This communion is expressed principally in the par-
ticipation of the same ordinances in the same church. This
is the great expression of the communion of saints.
(3.) The life and formal reason of this communion, which
derives strength from the fountain, and communicates it
into that expression and profession, lies in love.
Truly I have a little jealousy upon my spirit, that
churches have been apt to place their communion too much,
if not solely, in the participation of the same ordinances,
depending upon the same pastor and teacher, joining together
in the celebration of the same sacred institutions. Friends,
this is but the expression of our communion, and it may bo
without any real communion. There may be a communica-
tion in the same ordinances, without any communion of
saints ; you know it is too much in the world. If we be
not acted and influenced by this love in all we do, there is
no communion. So far you are faithful unto your station
in the church of God, so far you discharge your duty.
GOSPEL CHARITY. 477
and act as living members of the church, as you find love
acting in you towards one another, and no farther. Your
utmost diligence in attending unto order, your constant at-
tendance at the celebration of ordinances, your dependance
on the doctrine and instructions afforded in the church,
may all be without communion of saints. When you have
all this, it is love makes this communion, that is the life
and formal reason of it; as you may see in the place before
quoted, Eph. iv. 15, 16. 'But speaking the truth in love,
may grow up into him in all things, which is the head, even
Christ: from whom the whole body fitly joined together,
compacted by that which every joint supplieth, according to
the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love.' It
is the greatest and most glorious description of the commu-
nion of saints, that we have in the Scripture. It begins in
love ; ' Speaking the truth in love :' and it ends in love ;
' Edifying itself in love.' And it is also carried on by love.
There is the fountain and spring of this communion, that
lies in the head, in our relation unto, and dependance upon,
Christ the head. If we hold not the head, we can have no
interest in this communion. But it is not enough there be
ahead, there must be 'a growing up into him in all things
who is the head. We shall never carry on the work of com-
munion, unless we grow up into Christ, by express depend-
ance on him, deriving life and strength from him, and return-
ing all unto his praise and glory as our head, being thereby
brought nearer, and made more like unto him. The exercise
of faith in these things, is our growing up into Christ. Sup-
pose then we go thus far in the business of communion ; we
hold the head by faith ; and by the exercise of faith and
obedience grow up into the head ; What is next ? ' From
whom the whole body is fitly framed together.' There will
be such supplies from the head Christ, being thus held
and grown up into, as will communicate such variety of gifts
and graces as shall suit the body, and every member one to
another. But how are believers cast into church-union and
order? I will not say how they are not : I know what at-
tempts there are in the world. I will plainly tell you how
they are. It is by the various communications of Christ the
head unto them all, fitting and suiting them to one another.
478 GOSPEL CHARITY.
What do they then themselves herein? They are of two
sorts, either joints or other parts. May be they are joints,
that is, either officers, or principal members, who by reason
of their gifts, yield a supply to the communication of the
effects of those gifts and graces they have received, carry-
ing on farther this supply that is received from the head.
What shall become of the other members? Not only the
joints, but every part doth so, according to the measure of
each. The graces and gifts of Christ cast every member
into what part it bears. Let none of us choose our own
part in the house of God. The graces and gifts of Christ
cast us into each part, or joint, and from thence do we sup-
ply, according to the measure of that part : and no more is
required of us. But how shall we do this ? Why, saith he,
aXi]9tvovT£g Se tv ayainj, ' Speaking the truth in love.' The
plain meaning of which is, That whatever we do in declar-
ing, or obeying the truth ; in preaching, or in a way of duty,
we do it all in love. It is not merely speaking, or declaring,
but it is a doing whatever we do in obedience to the truth.
Whatever your concern is in the truths of the gospel, let
love be acted in it ; and that is the means whereby you con-
vey your supplies from every joint and part unto the whole.
Truth requires our pity, compassion, admonition, exhorta-
tion, forbearance, and the like ; do it all in love, saith he.
How then? ' The body will be increased, and edify itself in
love.' It is all love. I have sometimes thought that Iv
ayairy^, ' in love,' may be taken for Zia ayd-mig, ' by love :'
* Shall edify itself by love.' But take it as we have rendered
it : ' Edify itself in love;' that is, love in the body shall be
increased, and where love is increased, there the body is
edified. A church full of love, is a church well built up. I
had rather see a church filled with love a thousand times,
than filled with the best, the highest, and most glorious
gifts and parts that any men in this world may be made
partakers of. Could they go beyond and exceed all we aim
at or desire ; could they ' speak with the tongues of men
and angels ; it is ten thousand times more for the glory of
God, and our own comfort, to be a company of poor saints,
who are filled with love, than with those of the highest at-
tainments, without it. We neither give testimony unto the
world that God sent Christ, nor evidence that we are his
GOSPEL CHARITY. 479
disciples, nor do we contribute any thing to the edification
of the church, unless God give us to act this grace of love
in an abundant measure. Whatever our gifts and parts are,
and whatever our wisdom is, such things are apt to puff us
up, if this love abound not in us ; we shall be thorns in the
sides of one another, and shall contribute nothing unto the
real, spiritual edification of the church. The apostle hath
not only laid this down, but so disputed it in the twelfth
and thirteeth chapters of the First Epistle to the Corinthians,
that I shall not insist upon it. ' Though 1 could,' says he,
' speak with the tongues of men and of angels, yet if I have
not love, I am but as sounding brass, or a tinkling cymbal,'
that make a little pleasant noise that comes to nothing. I
would wind up all arguments with this; If we have not
love, we have no grace. He that loves him that begets, will
love them that are begotten. If we love not the brethren,
the love of God doth not dwell in us. It is not our outward
order and form, nor our duties, nor any thing we do, or can
do, will evidence that we have any thing of the grace of
God in us, if we want this grace of love.
III. Having spoken thus far of the nature of evangelical
love, and of the reasons of its importance, I would willingly
say something to press it upon your hearts and mine own.
The whole issue of this day's work which you have
called us unto, under the care and kindness of Christ, de-
pends wholly upon this one instance of our discharging our-
selves in this one duty of love. I know not how it comes
to pass, but so it is, that professors have of late been won-
derfully harassed with sharp invectives, and bitter rebukes
for their want of love; and yet I cannot observe there is any
fruit of it, or any advantage made by it. And the reason
of it seems to be, because all those invectives have been
managed upon this principle; If you will do so and so, if
you will come up to such and such practices in things of
religion, if you will go thus far, and thus far, if you will
leave off these and those institutions and ways wherein ye
walk ; then you have love ; if not, you have none at all.
And what hath been the fruit hereof? New divisions, new
animosities, new rendings and tearings, without the least
appearance of any improvement of love whatsoever. I
480 GOSPEL CHARITY.
should be very sorry that any man living should outgo me
in desires, that all that fear God throughout the world, es-
pecially in these nations, were of one way as well as of one
heart. I know I desire it sincerely ; but I do verily believe,
that when God shall accomplish it, it will be the effect of
love, and not the cause of love. It will proceed from love,
before it brings forth love. There is not a greater vanity in
the world, in my weak apprehensions, than to drive men into
such and such away, and then suppose that love will be the
necessary consequence of that way ; to think that if by
sharp rebukes, by cutting, bitter expressions, they can but
drive men into such and such practices, that then love will
certainly ensue. We see the contrary all the world over,
that those who do most boast and glory in bringing all to
uniformity of practice, have least love among them. You
may see it in the papal church, they have obtained their
end in driving all into a uniformity in practice, and yet the
members of it are fighting with, and tearing one another. It
is a vain supposition to think to bring men to such a way,
whether they will or no, and then to love whether they will
or no. I know not truly any way that any who fear God do
walk in, though some are nearer the truth than others,
which in itself is an obstruction of love. I profess if I did,
I would fly from that way, as from a pest-house, or any thing
that was mortally destructive ; because I know the end of
all Christ's institutions is to increase love. Some may be
nearer the truth than others, some are so, but if any way
doth really in itself obstruct love, without farther conside-
ration, without debating whether it was right or wrong, I
would leave that way, for I know it is false. But for per-
sons to reflect upon any institutions of Christ, such as par-
ticular churches are, and will be proved to be, as though
they were hinderances of love, argues a great unskilfulness
in the ways of God, if not ill will towards them. Nay, they
are appointed of Christ for this end, that we may first ex-
ercise that love which he commands immediately towards
one another, that so we may learn to exercise it towards all
believers throughout the world. Pray let us not be over-
taken with any such apprehension that we cannot exercise
love, until we come to such and such a way of agreement.
GOSPEL CHARITY. 481
and so put off the duty till we have no opportunity or
ability to exercise it ; but let us address ourselves to it in
our present state and condition.
I shall close all with two or three cautions against things
that may be hinderances in the diligent practice of this
great duty I have been speaking of unto you.
1. Let us take heed of a morose, sour, natural disposi-
tion. If it doth not hinder many fruits of love, yet it sullies
the glory of its exercise extremely. Some good persons
have so much of Nabal in them, that blasts the sweet fruit
of love which comes from them ; it is soured with something
of an ill disposition, that hath no life or beauty in it. It is
a great mistake to believe that grace only subdues our car-
nal corruption, and doth not change our natural temper. I
believe grace changes the natural temper, and ennobles it ;
it makes ' the leopard to lie down with the kid,' and * the
bear to eat straw with the ox,' as it is promised ; it makes
the froward, meek ; the passionate, patient; and the morose,
benign and kind. And we are to apply grace to these ends
and purposes ; and not to humour and please ourselves, as
though such things are our natural disposition. Grace
comes to alter our natural dispositions, that are unsuited to
love, and indispose us for it. We are apt to excuse our-
selves and one another, and hope that Christ will do so too,
because this or that is much from our natural temper. Pray
let us not act thus ; our natural tempers are to be cured by
grace, or it hath not its perfect work upon us.
2. Take heed of such hinderances of love, as may attend
your peculiar state and condition. I would speak to them
who have the advantage of riches, wealth, honour, reputa-
tion in the world, which encompass them with so many cir-
cumstances, that they know not how to break through them
to that familiarity of love with the meanest member of the
church, which is required of them. Brethren, know the
gospel leaves all your providential advantages entirely unto
you, whatever you have by birth, education, inheritance,
estate, titles, places, it leaves the entire enjoyment of them.
But in things which purely concern your communion toge-
ther, the gospel lays all level; there is neither rich nor poor,
free nor bond in Christ, but the new creature. Therefore
we are so expressly commanded by the apostle James,
VOL. XVI. 2 I
482 GOSPEL CHAKITV.
chap. ii. that we should have no particular respect in the
congregation to persons upon the account of outward ad-
vantages. We all serve one common Master, the same Lord;
and he is such a Lord, that when he w^as rich in all the glory
of heaven, he became poor for our sakes. And let me beg
of you that are rich, to remember this common Lord and
Master ; and let not your outward advantages therefore keep
you at a distance from the meanest, the poorest saint that
belongs unto the congregation. If they do, your riches are
your temptation, and your place a disadvantage, which you
must labour to break through.
Something also might be said to the poorest and lowest
sort, who have their temptations too to keep them off from
the exercise of love. But I shall waive it.
3. Lastly, Take heed of satisfying yourselves, all of you,
with the duties of love, without looking after the entire
working of the grace of love. You here that are joined
with us this day, have had for a long time so great a light
and instructor, that I doubt not but you are acquainted with
all the duties of love that are required of you in your especial
relations wherein you stand, and that you have been found
in the practice of them. I only mind you to take heed, that
you be spirited with the grace of love; that which proceeds
from faith, and is acted in you by the Holy Ghost ; that
which gives you delight in, and a dear esteem and valuation
of the saints, and creates a cheerfulness and readiness in
you for the performance of all these duties.
1 thought to have given you many other directions ; but
I must conclude. If God be pleased to imprint any thing
from this word upon our hearts and spirits, we shall have
cause to rejoice in it. However remember thus much, that
you were begged and entreated, as you regard the glory of
God, the honour of the gospel, and the edification of this
church (which of two is now become one), concerning which
you must all in your places give an account, as well as I in
mine ; and as you have any respect unto the ministry of him
whom God hath set over you, that all is wound up in this
one duty of love; which if God please to increase, and make
intense ariiong us, I no way doubt but he will prosper this
day's work of our union.
SERMON XLIII*
THE CHRISTIAN'S WORK OF DYING DAILY.
/ protest by your rejoicing which I have in Christ Jesus our Lord*
I die daily, — 1 Cor. xv. 31.
These words have a great vehemency and emphasis in them,
and discover an uncommon earnestness upon the spirit of
the apostle when he wrote them : and indeed they carry a
greater appearance of such a vehemency in the original,
than in our translation. For the words we put in the last
place, ' I die daily,' are the first in the original : Ka0' vfxipav
a7roBv{]<TK(i), ' I die daily :' v?) t^v v/xeTspav Kav^V^i-v, rjv i)((jj
Iv XpicTTio 'ir^aroi) t(^ Kvpiio r]fiu)v, ' Yea I do so, by your re-
joicing, which I have in Christ Jesus our Lord.' And there
is no expression used by the apostle, that hath a greater
ardour of spirit in it than this hath.
The special reason of using it in this place, is to evidence
the stability of his faith about the resurrection of the dead.
That, you know, is the dispute he is upon. And he proves
here, that it was not an opinion that he had, but a firm
rooted faith that carried him through all difficulties and
sufferings. ' Why do we stand in jeopardy every hour? I
protest by your rejoicing which I have in Christ Jesus our
Lord, I die daily. If after the manner of men I have fought
with beasts at Ephesus, what advantageth it me, if the dead
rise not? Let us eat and drink, for to-morrow we die.' I do
evidence my faith, saith he, of the resurrection, by my rea-
diness to suffer all things in the confirmation of the truth of
it. And it is the great duty of ministers to be ready at all
times to evidence the stability of their own faith in the
things which they preach to others, by a cheerful suffering
for them.
This sermon was preached Sept. 26, 1680.
2 i2
484 THE christian's work
There are two things in the words : An assertion; and
the confirmation of it. The assertion is this : *I die daily.'
The confirmation of it : 'I protest by your rejoicing, which I
have in Christ Jesus our Lord.'
There are two or three difficulties in these words. I
shall very little trouble you with conjectures, but give you
what I think the sense of the Holy Ghost in them.
The one is from the ambiguous signification of the word
KavxwiQ, which we render here 'rejoicing.' But in other
places it is rendered, sometimes by ' confidence,' sometimes
by 'boasting,' and sometimes by * glorying.' ' Gloriation' is
the word I would use, if our language would bear it. ' And
your gloriation ;' which is an exultation of joy.
There is another difficulty in the transposition of the
words, such as are not in the Scripture again. ' I protest by
your rejoicing, which I have in Christ Jesus.' This hath af-
forded variety of conjectures unto many. But plainly the
sense of it is this ; ' By the rejoicing which you and I have
in the Lord.' And I could give instances of the like trajec-
tions in the Greek tongue, from one person to another, if it
were to your edification.
There is yet a third difficulty. The particle vy) here is a
note of an oath, or swearing ; as much as 3. in the Hebrew
tongue or in our language, ' by ;' yet sometimes it is used as
a note of strong asseveration. And we have chosen to ex-
press it by a middle word, ' I protest.' If it be a note of an
oath, then the word is used to denote the object; * I swear
by your rejoicing in the Lord ; that is, by the Lord in whom
you rejoice. As it is said expressly, ' Jacob swore by the
fear of his father Isaac ;' that is by him whom his father Isaac
feared. But I rather take it here as a note only of vehement
asseveration. And so, says he, ' it is as true, as that you and
I do glory in Christ, and rejoice in him; I die daily.'
It may have a double sense ; I am every day, by reason
of preaching the gospel, exposed to dangers and death. For
he doth speak both before and after of the dangers he under-
went in the work of preaching the gospel ; * I die daily:' or,
* I die daily,' by continually preparing myself to die ; I am
always in a preparation to die ; through the faith of the re-
surrection I am always prepared to die cheerfully and com-
fortably, according to the will of God. And this is the sense
OF DYING DAILY. 485
I shall fix upon. And it being in a necessary duty, I may
raise a general rule from a special instance in this example
of the apostle.
Observation. It is the duty of all believers to be preparing
themselves every day to die cheerfully, comfortably, and, if
it may be, triumphing in the Lord.
Observe only this, that there may be a dying safely,
where there is not a dying cheerfully and comfortably. Every
believer, whoever he be, shall die safely ; but we see many
believers do not die cheerfully and comfortably. I do not
speak of the first, how all persons may come to die safely ;
but of the latter, how believers may die comfortably and
cheerfully.
And there are two ways of dying cheerfully and comfort-
ably.
1. The one is in outward expressions to the comfort of
them that are about us. This depends much on the nature -
of the distemper whereof men may die, which may oppress
the animal spirits, and cloud the mind; and therefore it falls
not under rule, but is left to the providence of God.
2. But there is also a dying cheerfully and comfortably
in persons own souls, which, it may be in their dying mo-
ments they cannot manifest, when they are thoroughly pre-
pared for it.
Truly, brethren, all I can say is, that I am speaking to
you of the things which I have considered on my own ac-
count, before ever I thought of considering them upon yours;
and I cannot declare unto you what I have attained, which
may be little or nothing ; but only what I have aimed at, if
it may be of use to us in this 'dying time, especially among
good ministers, one or another almost every day.
I shall mention three things that in my judgment are re-
quisite unto every believer who would die cheerfully, and
come in a fit and full season into the presence of God.
I. The constant exercise of faith, as to the resignation
of a departing soul into the hand and sovereign will of God.
' I die daily.' How ? Exercising faith constantly in the re-
signation of a departing soul when the time comes, unto the
sovereign grace, good pleasure, power, and faithfulness of
God. The soul is now taking its leave of all its concerns in
this world : all that it sees, all that it knows by its senses.
486 THE christian's work
all its relations, every thing it hath been acquainted withal,
to have an eternal, absolute unconcern in them. It is en-
tering into an invisible world, whereof it knows nothing but
what it hath by faith. When Paul was taken up into the
third heaven, 2 Cor. xii. 4. we should have been glad to have
heard some tidings from the invisible world, how things
were there. He saw nothing, only he heard words. Why,
blessed Paul, may we not hear those words ? No; ' they are
not lawful to be uttered,' saith he. God will not have us
know any thing in the invisible world, but what is revealed
in the word, while we are here. Therefore the souls of them
departed, who have died and lived again, as the soul of La-
zarus, I doubt not but God supported in their being, but re-
strained all their operations. For if a separate soul had one
natural, intuitive view of God, it would be the greatest mi-
sery in the world to send it back into a dying body. God
will keep those things to be objects of faith. Lazarus could
tell nothing of what was done in heaven ; his soul was kept
in its being, but all its operations were restrained. I bless
God, I have peculiarly exercised my thoughts, according to
the conduct of the word, about the invisible world, whereof
in due time you may hear something; but in the mean time,
I know we have no notion of it, but what is by pure reve-
lation.
Whither now is the soul going ? What will be the issue
within a few moments ? Is it annihilated ? Doth death not
only separate the body and soul, but destroy our being, so
that we shall be no more to eternity ? So some would have
it, for it is their interest it should be so. Is the soul going
into a state of wandering in the air, under the influence of
more powerful spirits ? Which was the opinion of the old
pagan world, as that which caused appearances of the dead
so frequently upon the earth.
And this persuasion was taken into purgatory by the
Papists ; from whence they concluded that there were great
appearances of them that were departed continually. And
you have a thousand stories of them, which v.e know to be
all the actings and deceits of evil spirits. And such is our
darkness as to the invisible world, that the greatest part of
Christians have feigned a third state that is not in it, but the
fruit of superstition and idolatry. For this is superstition.
OF DYING DAILY. 487
to invent things in religion, suited to men's natural affec-
tions, or to gratify their lusts for their own profit ; both
which were designed in this case. For when persons thought
the souls of men that were gone into an eternal condition,
were lost, and that for ever; no, there is another venture for
them, say they; and so they pacified them, that if they were
the worst of men, yet there might be hope for them after
death. Nor has it a less tendency to gratify men in their
lusts, and encourage them to live at their pleasure. And
the whole of this they turn to their own profit who invented
it. This, by the way, only to manifest the darkness that man-
kind is in, as to this invisible world. To proceed therefore :
Doth the soul go into a state wherein it is capable of no
joy, no consolation? Brethren, let men pretend what they will,
he that never received any joy or consolation in this world,
but by his senses, or his reason exercised about the object
of his senses, doth not know, nor can believe the soul itself
should be capable of any consolation in another world. He
alone, who hath received immediately into his soul spiritual
comfort in this world, can believe that his soul is capable of
it in another. But however this is certain, no man can un-
dertake any thing about the conduct of his soul in another
world.
What is your way then in this state and condition ?
What is your wisdom ? Truly to resign this departing soul
unto the sovereign wisdom, pleasure, faithfulness, and power
of God, which is the duty we have in hand by the continual
exercise of faith. So the apostle tells us, 2 Tim. i. 12. ' For
I know,' saith he, * whom I have believed, and I am per-
suaded that he is able to keep that which I have committed
unto him against that day.' It is a mighty thing to keep a
separate soul to the day of the resurrection. Why, saith
the apostle, ' I know whom I have trusted with it ;' I trust
it with almighty power. The Lord help us to believe that
there shall be an act of almighty power put forth in the be-
half of these poor souls of ours, when departed into the invi-
sible world, to keep them to that day, when body and soul
shall be united, and come to enjoy God.
We have a glorious example for this duty and exercise of
faith. Our Lord Jesus Christ died in the exercise of it. It
was the last act of faith Christ put forth in this world : Luke
488 THE christian's wouk
xxiii. 46. ' When Jesus had cried with a loud voice' (this
was the voice of nature, but now he comes to the words of
faith) ' he said. Father, into thy hands I commend my spirit'
(my departing soul) : 'and when he had thus said, he gave up
the ghost.' Here was the last exercise of the faith of our
Lord Jesus Christ in this world, the committing of his de-
parting soul into the hands of God. And to what end did
he do it? We are told, Psal. xvi.8 — 11. ' I have set the Lord
always before me ; because he is at ray right hand, I shall
not be moved. Therefore my heart is glad, and my glory re-
joiceth ; my flesh also shall rest in hope. For thou wilt not
leave my soul in hell; neither wilt thou suffer thine holy one
to see corruption. Thou wilt shew me the path of life ; in thy
presence is fulness of joy ; at thy right hand there are plea-
sures for evermore.' These are the words of David, which
our Lord Jesus Christ made use of himself, when he said,
* Into thy hands I commit my spirit.' And the psalmist adds,
' Thou hast redeemed me, O Lord God of truth ;' Psal.
xxxi. 5. An experience of the work of redemption, commu-
nicated to us by the truth of the promise, is the greatest en-
couragement to commend a departing soul into the hands of
God.
This to me now (considering the vanishing of all these
shadows and appearances, and the eternal dissolution of
all relation to things below, and the subsisting of a soul in a
separate condition, which we are not acquainted withal) is
one of the first things we have to consider, if we will die
cheerfully and comfortably; namely, how we can resign a de-
parting soul into the hand and sovereign disposal of God.
It is both a great and eminent act of faith, and is the
last victorious act of faith so to do.
1. It is a great and eminent act of faith, Heb. xi. where
the mighty efficacy and great success of faith is spoken of.
One of the particulars, and that wherein many of the rest did
centre, is, * These all died in faith.' It was a grreat thins: to
die in faith under the Old Testament, when they were encom-
passed with so many shadows, and so much darkness, and
when their view into things invisible within the veil, was ex-
ceeding much beneath what God hath communicated unto us.
Nay, the state of things within the veil was not the same then
as now; (lierewas not Chri:^) upon ihf lltroue, arlmitiij-tering
OF DYING DAILY.
489
his office. Notwithstanding faith carried them through all
this darkness, and caused them to make a believing venture
of their souls upon God, his faithfulness, mercy, and grace.
When it comes to this consideration, it lays all things in
the balance ; in the one scale, our being, our walking, and
life in this world ; our sins, and their guilt, our fears, uncer-
tainties, and darkness of a future state, our abhorrence of a
dissolution, the consideration of all things that are round
about us ; in the other, the power, faithfulness, and mercy
of God, and his ability to receive, preserve, and keep us to
that day, and to be better to us than all these things. Here
shall be ray portion, saith faith ; all things in the other scale
are of no value, of no weight to this exceeding weight of
power and goodness of God ; this is a glorious exercise of
faith. Have you tried it, my brethren? Lay things on the
one side and the other in the balance, and see which way
the scale will draw, what faith will do in such a case.
2. It is the last victorious act of faith, wherein it hath its
final conquest over all its adversaries. Faith is the leading
grace in all our spiritual warfare and conflict ; but all along
while we live, it hath faithful company that adheres to it, and
helps it. Love works, and hope works, and all other graces,
self-denial, readiness to the cross, they all work and help
faith. But when we come to die, faith is left alone. Now
try what faith will do. The exercise of other graces cease,
only faith comes to a close conflict with its last adversary,
wherein the whole is to be tried. And by this one act of
resigning all into the hand of God, faith triumphs over death,
and cries, ' O death, where is thy sting ? O grave, where is
thy victory?' Come give me an inlet into immortality and
glory, the everlasting hand of God is ready to receive me.
This is the victory whereby we overcome all our spiritual
enemies.
I thought to have made some use of what hath been said ;
to examine whether we do live in the exercise of this grace,
or no, and what benefit we have thereby. And I should have
touched especially upon this one thing, this alone will keep
us from all surprisal of death. Not to be surprised with any
thing is the substance of human wisdom; not to be surprised
with death is a great part of the substance of our spiritual
wisdom.
490 THE christian's work
SERMON XLIV.*
I MADE an entrance upon this portion of Scripture the last
Lord's day. And I judged the subject very suitable, because
of the warnings God hath variously given us to be exercising
ourselves unto this duty. God hath since increased the
seasonableness, by taking away a great and eminent servant
of his from among us ; concerning whom, I will say this one
word, and no more.
As far as I know by thirty years acquaintance and friend-
ship, and half that time in church-fellowship, it may be the
age wherein he lived did not produce many more wise, more
holy, more useful than he in his station, if any. And so I
leave him at rest with God.
I proposed to insist upon those things which are neces-
sary for us, to obtain a peaceable and comfortable departure
out of this world. And I have spoken to one head, which
was the daily exercise of faith in the resignation of a depart-
ing soul to the sovereign power and will of God, to be treated
and entertained by him according to the tenour of the cove-
nant of grace.
I will not leave this point till I have made some use
of it. And I shall take no other measure of my time, but
the strength God is pleased to give me.
Use 1. It may be worth our while to inquire into the es-
pecial nature of this duty which we are exhorted unto ; for
we may every day more and more understand the weakness
of many, who think, it may be, they know something of it,
when they know not what it means. We may therefore
consider three things in it. (1.) What is the special and im-
mediate object of this exercise of faith. (2.) What is the
form or special nature of it. And, (3.) What is the way and
manner of its performance.
(1.) As to the especial and immediate object of this ex-
ercise of faith, and which must take with it a special motive,
that, I say, is God, under the consideration of his sovereignty,
power, and faithfulness; and this upon the motive of some
• This scriiiuii "as preached Oct. 3, 1680.
OF DYING DAILY, 491
experience of his kindness and grace. So speaks the psalmist,
Psal. xxxi. 5. ' Into thy hand I commit my spirit.' What
was it that gave him confidence so to do? 'Thou hast re-
deemed me,' saith he, * O Lord God of truth.' A sense of
redeeming grace, conveyed by the truth of the promises, is
required in all that would commit their spirits into the hand
of God. And therefore, brethren, when you come to the ex-
ercise of this great duty, you must lay this foundation, in
some sense and experience of the grace and kindness of God,
or you can never perform it in a due manner. And,
[L] Upon this motive, the first thing we consider in God,
in the resignation of our souls to him, is his sovereignty. It
is mentioned in two places in the Psalms, in both which this
duty is proposed unto us: Psal. xvi. 1, 2. * Preserve me, O
God, for in thee do I put my trust. O my soul, thou hast
said unto the Lord' (thou hast said unto Jehovah), ' Thou art
my Lord.' He doth not use the word n?iT again, but >nK,
* Thou art my Lord,' nnx >ilH who hast the sovereign dis-
posal of me ; I am going to give up my spirit to thee, and I
do it upon the consideration of thy sovereignty, that ' thou
art my Lord.' So Psal. xxxi. 14, 15. * I trusted in thee, O
Lord.' Why so? 'I said, thou art my God, my times are
in thy hand.' It is because of thy sovereignty : ' Thou art
my God,' who has the sovereign disposal of me, therefore I
commit myself to thee. It follows those words, * Father,
into thy hands I commit my spirit.' Faith regards the glo-
rious sovereignty of God, as the absolute free disposer of all
things here, and unto eternity, without any reserve but his
own pleasure, when it makes this resignation of the soul
unto him.
[2.] It hath a peculiar respect unto the power of God :
2 Tim. i. 12. ' I know whom I have believed, and I am per-
suaded that he is able to keep that which I have committed
to him against that day.' It is common for persons to go
through it in a customary manner, die th^^ must; but there
is nothing can encourage them to yield up their souls to God,
but an apprehension of such an infinite power that is able to
preserve them in eternal being in the invisible world ; espe-
cially to the day of the resurrection.
[3.] It respects the faithfulness of God, as one who hath
promised that he will take care of us when we are gone out
492 THE christian's work
of this world. 1 Pet. iv. 19. ' Wherefore let them that suflfer
according to the will of God, commit the keeping of their
souls to him in well doing, as unto a faithful Creator ;' that
is, as a God who is omnipotent, who made all things, and
is faithful in the accomplishing of his promises.
So then this duty I exhort unto, is an immediate address
unto God, an exercise of faith upon him, with special respect
unto his sovereignty, power, and faithfulness, upon an expe-
rience we have in some measure, of his goodness and grace.
The seat before my eyes is very much changed in a short
time, and I know not, brethren, how soon it may be the lot
of any of you to stand in need of understanding this thing,
and bringing it into practice. You may, if you please, re-
member it, for it is of great importance to have immediate
converse with God, with respect unto those great and awful
attributes of his sovereignty, power, and faithfulness. That
is the first thing.
(2.) As to the special form of this duty, there are two
words wherein it is expressed, and both of the same import;
for in one place it is rendered, ' commending,' in another,
* committing,' Psal. xxxi. 5. and Luke xxiii. 46. But it is a
re-commending or committing, as men commit a trust. If a
man lay a dying, and had an only child, and an estate to leave
him ; with what solemnity would he commit him to the trust
of his friend, to take care of him ? I commit this poor child,
who is helpless and fatherless, I commit him to your trust,
saith he, to your love, care, and power to look after him. He
doth it with great solemnity. The psalmist calls his soul,
' his darling,' and ' only one :' * Deliver my darling from the
dog,' and ' my only one.' And now when a person is about
to leave this world, he is to commit his soul, and leave it in
trust somewhere. Then this exercise of faith, is a leaving in
trust, or committing our ' darling,' our * only one,' that is de-
parting out of this tabernacle, unto God, under the consi-
deration of his sovereignty, power, and faithfulness. I do
not yet speak unto the life of this duty, which consists- in
committing the trust of our souls unto God, to be dealt withal,
not according to our choice, but according to the terms of
the covenant of grace, let it fall where it will, to all eternity;
that is the solemn committing.
(^.) A? to the manner of it, it ought to be done expressly
OF DYING DAILY. 493
in words that we should say to God. I do not give instruc-
tions to them who are dying, but to them that live, that they
may be prepared to die. We should say to God, Lord, I
have been thus long in this world, I have seen much variety
in the outward dispensation of things in the world, but a
thousand times more in the inward frame of my spirit, and
I am now leaving the world upon thy call ; I am to be here
no more : O Lord, after all, being to enter into a new, eter-
nal state, I commit my soul unto thee, I leave it with thee,
I put all my trust and confidence in thy faithfulness, power,
and sovereignty, to be dealt withal according to the terms of
the covenant of grace ; now I can lie down in peace.
Use 2. What benefit shall we receive hereby, if we do
thus exercise our souls? I answer. We shall receive these
advantages :
(I.) I know nothing that is more meet to keep our souls
in a constant reverence of God, which is the very life and
soul of holiness and obedience. And the best profession
where this is not, is of no value. Now nothing is more
suited to this, than an immediate access unto God every day,
frequently at least, under the consideration of his glorious
sovereignty, power, and faithfulness, as if you were imme-
diately going into his presence, and into his hands. The
more you abound in it, the greater will your reverence of
God be. We have deceitful hearts, and a very crafty adver-
sary to deal withal. We are commanded to draw nigh, and
to have our access unto God with boldness, Heb. x. ' To
come boldly to the throne of grace ;' Heb. iv. 16. And we
should do it frequently. Now nothing in this world is so
suited to take off reverence, as boldness and frequency.
Where men make bold, and where they frequent, as in a
multitude of duties many are bold and frequent, it works off
the reverence of God. That is carnal boldness. But the
more frequently you make your accesses unto God with
spiritual boldness, the more will your hearts be filled with a
reverence of God continually. And the more frequently you
make your approaches unto God in outward duties without
this holy and humble reverence, whatever your gifts be, re-
verence of God will decay. What poor, slight, withering
things have I seen some men grow to be, under a fair out-
ward conversation, and multiplication of duties ! And you
494 thp: chkistian's work
may take this measure with you in all your duties ; If they
increase a reverence of God, they are from grace ; if they do
not, they are from gifts, and no way sanctify the soul wherein
they are.
(2.) It will support us under all our sufferings. The soul
that is accustomed to this exercise of faith, will not be greatly
moved in any of its sufferings. The Lord knows we are all
moved and shaken, and ready to be so sometimes very un-
handsomely and unduly, as the leaves of the forest; but it
will keep us from being greatly moved. ' I shall not be
greatly moved,' saith the psalmist. And elsewhere it is en-
joined, ' Let them that suffer according to the will of God,
commit the keeping of their souls to God, as unto a faithful
Creator.' This will support you under all your sufferings. It
is the very case and state in Psal. xxxi. from whence I have
taken my principal testimony. * Have mercy upon me, O
Lord, for I am in trouble ; mine eye is consumed with grief,
yea, my soul and my belly. For my life is spent with grief, and
my years with sighing ; my strength faileth because of mine
iniquity, and my bones are consumed,' &c. * for I have heard
the slander of many, fear was on every side, while they took
counsel together against me ; they devised to take away my
life.' What course doth he then take in all these distresses,
sufferings, and persecutions ? Why, saith he, ' I said. Thou
art my God, my times are in thy hands.' He makes a re-
signation of himself to the sovereignty of God, and so was
at peace.
I have shewed you now, how you may exercise this duty;
and I do reckon myself to be near my account, and speak as
one that is sensible of it; would I could prevail with you to
brino- it more or less into actual exercise, before you give
rest to your eyes, or slumber to your eye-lids.
Use 3. In the next place. Who are they that do or can
perform this duty as they ought, to live in this exercise of
faith ?
I am certain that they do not do so, who live as if they
were to live here for ever. But this is an evident proof of
that distemper and confusion which is come upon the mind
and soul of man. Truly if a man of sobriety and reputation
did come to such kind of men, who live in their sensuality
and wickedness, as the world is full of them, and tell them,
OF DYING DAILY. 495
Sirs ! what do you do ? I am persuaded that there is a death
to come, and an eternal state of blessedness, or woe, near
approaching ; the way wherein you are will certainly ingulf
you in eternal destruction : — They would say to him. This is
your opinion. Yet one would think a wise man should pre-
vail with them, to do something according to his opinion.
But it is not so. They have convictions in their minds, they
must die ; they will not only say, Tt is mine, or your opinion,
but they themselves are convinced of a future state, and
profess it. But will they do any thing from an influence of
this conviction ? Nothing at all, no more than if they were
brute beasts. These are not able to come to the exercise
of their duty.
Nor those who walk at all peradventure. They know they
must die ; but they are apt to think they have other things to
do before they die ; and it will be time enough hereafter, at
one season or another, to be preparing to die. The apostle
did ' die daily' indeed ; but they have something else to do.
When death knocks at their neighbour's door, and they hear
such a one is dead ; and it comes to their own families,
and takes away this or that person ; then they have some
thoughts for a little while, but they quickly wear off, and
they return to their common frame of spirit again. 'Yet a
little more slumber, a little more sleep, a little more folding
of the arms to sleep,' a little more secure converse in the
world, attending unto our affairs ; but death will come as an
armed man, and they shall not be able to escape.
There are therefore two things required of every one that
would be found in the exercise of this duty.
(1.) That he lay the foundation of it in some comfortable
persuasion of an interest in Christ, which alone will enable
him to die safely; and having obtained that, he may labour
after that which will enable him to die comfortably and
cheerfully. Some men die safely, but upon many considera-
tions, not novf to be mentioned, they do not appear to die
comfortably. And some men die very comfortably to all
outward appearance, that do not die safely. This therefore
is necessary, that there be this foundation laid, some com-
fortable persuasion of our interest in Christ, that we may
die safely, or else it is to no purpose to expect to die com-
fortably.
49G THE CHRISTIANS M'ORK
(2.) Many think at last, a few words will do it, and there
is an end; but let me assure you, not only upon principles
of Scripture truth, but of nature, there is no man can do it,
that hath not a view into the glory of spiritual and eternal
things, outbalancing all his soul parts withal in this world.
I hear men willing to die, and I find others do, but it is to
go contrary to the principles of nature. No man under hea-
ven (it implies a contradiction) can part with that which
appears good to him, unless it be upon motives of a greater
good; he must 'part with it, but he cannot willingly and
cheerfully part with it. If you would be thus able willingly
and cheerfully to resign a departing soul unto God, labour
to have a view of those better things which are infinitely
more great and glorious, which your souls shall come to the
enjoyment of upon this departure.
The calls of God are great upon us, both public and pri-
vate, and special to this congregation; God expects a special
compliance with his calls from us, or else we shall yet be
exercised with farther tokens of his displeasure.
OF DYING DAILY. 497
SERMON XLV.*
That which I have been treating upon from these words, is
to declare the ways and duties whereby a believer may come
to die, not only safely, which all believers shall ; but also
cheerfully and comfortably, so as to have a free and abun-
dant entrance into the kingdom of God in glory.
I have spoken but to one thing, which is the exercise of
faith in the resignation of a departing soul, entering into the
invisible world, into the sovereign hand and pleasure of God,
to be disposed of according to the tenour of the everlasting
covenant.
There are two things yet remaining, necessary to the
same end, at least I find them so; which (if God will) I shall
dispatch at this time.
II. There is required unto this great end, a readiness and
willingness to part with this body which we carry about us,
and to lay it down in the dust. The soul's natural aversa-
tion to let go this body, is that which we call an unwilling-
ness to die; that hath made some say, like him of old,
' mori nolo,' Sec. ' I can be content to he dead, but I would
not die.'
There are two reasons why the soul hath a natural un-
willingness to part with the body.
1. Because it is, and hath been ever since it had a being,
the only instrument of all the operations and actings of its
faculties and powers. The whole privilege of a being con-
sists in its powers and acts. Now from the first moment of
its being, the soul hath had no instrument to act by, but the
body, and that not only in the outward actions that the body
performs, but in all its internal, rational actings, it cannot
act without the instrumentality of the body. Therefore we
know a hurt in the body, as oftentimes in the head, hath ut-
terly deprived the soul of the exercise of all its powers and
faculties during life. It cannot act rational, internal act-
ings but by the body; and how it can act without the
:body, it knows not. This hath ingrafted a natural unwilling-
ness in the soul to let go the body, whereby from the first
* This sermon was preached Ociober 10, 1680,
VOL. XVl. 2 K
498 THE christian's work
instant of its being, it hath constantly acted. That is but
one reason of it, there is yet a greater.
2. The other reason is, that strict, near, unparalleled
union, and relation between the soul and the body. There
is a near union between parents and children, a nearer be-
tween husband and wife; but they are nothing to this union
between the soul and body. There is an ineffable, incon-
ceivable union between the two natures, the divine and the
human, in the person of the Son of God ; but this union
was eternally indissoluble from the first moment of it, when
the body and soul of Christ were separated, yet they con-
tinued in their union with the person of the Son of God, as
much as before, or as now in heaven. But here is a union
that is dissoluble between a heavenly spirit, and an earthly,
sensual body, that is, two essential parts of the same nature.
Pray give me leave to speak a little to it. I have considered
what it is to die, and examined whence ariseth the diffi-
culty. Now, I say, it ariseth from this peculiar constitution
of our nature, there being no such thing in all the works of
God, in heaven above, or in the earth beneath. The angels
are pure, immaterial spirits, they have nothing in them that
can die. God can annihilate an angel ; he that made all
things out of nothing, can bring all things into nothing; but
an angel cannot die from the principles of his own consti-
tution ; there is nothing in him that can die. A brute crea-
ture hath nothing in it that can live, when death comes.
The spirit of a beast Solomon speaks of, as that which 'goeth
downward.' It is not the object of Almighty power to pre-
serve it, because it is nothing but the act of the body in its
temperature and constitution. But now man is ' medium
participationis,' he hath an angelical nature from above that
cannot die, and a nature from beneath that cannot always
live, since the entrance of sin, though it might have done so
before. And therefore in the product of man, there was a
double act of creation, and but a single act in any other
creatures. The creation of angels is not mentioned, unless
in that, * Let there be light, and there was light;' but in all
other things there was but one single act for its production.
But when God came to make man, there were two distinct
acts of creation. 'God made man of the dust of the earth.'
And what then? ' And breathed into him the spirit of life.'
OF DYING DAILY. 499
Here is something that is not in all God's creation beside.
And now upon this dissolution, all the actings of this na-
ture, as it was one person, must cease unto the day of the
resurrection. A wonderful change it is, that there shall be
no more acting of the entire nature of man, until the resur-
rection ; only one part of this nature continues to act itself
according to its own powers. And one end of God's work
upon us in the grave, is to free our bodies from all alliance,
and relation, and likeness unto the bodies of beasts. So our
Saviour tells us, Luke xx. Do not mistake, saith he, * You
shall neither marry, nor give in marriage,' nor have any one
action common to brutes, but the whole man shall be, wg
ayyeXoi, 'like unto the angels.' This is the great privilege
of our nature, as the wise man declares, Eccles. iii. 1 9. where
he answers the objection of an epicure: ' That which befalls
the sons of men, befalls beasts, even one thing befalls them;
as one dies, so dies the other ; they have all one breath ; so
that a man hath no pre-eminence above a beast ; all go unto
their own place ; all are of the dust, and all turn to dust
again.' As far as I can see it is so, saith the man. But
what saith the wise man? ' Who knoweth the spirit of a man
that goeth upward, and the spirit of a beast that goeth
downward to the earth V Alas ! you are mistaken, the dif^
ference doth not lie in this outward nature wherein man and
beast have a near alliance one to another ; but in the spi-
ritual, heavenly nature, that is from above ; and unless you
know that, you will think all are as beasts indeed. This then
is the foundation of the unalterable aversation in the mind and
soul to part with the body, this strange constitution of our
nature, which has nothing like it in the whole work of God,
nothing to give us any representation of it, but it is peculiar
imto us. And then this dissolution is but once to be made.
They observe of the old heroes, who would freely venture
their lives, and cast them away in any great attempt, that
when they came to die, when they had killed themselves, or
were killed by others, their souls went away with groanino-
and indignation: they knew not how to bear the dissolution
of the union.
And therefore this is in us all, brethren, it is our first
desire, which we have upon a prospect that we cannot con«
2 K 2
500 THE CHRISTIAN S WORK
tinue here, ' to be clothed upon,' and, as the apostle says,
' that mortality may be swallowed up of life ;' that the body
and soul together may go into immortality and glory. But
this is not God's way ; this is that he will bring us to, that
we be ready and willing to part with these bodies of ours,
notvvithstanding this union, or we cannot die cheerfully and
comfortably.
Upon what grounds, then, can a man be ready and willing
to lay down his tabernacle in the dust ?
I shall fix upon two reasons, both given us by the same
apostle.
(1.) The first is that which he gives us, Phil. i.23. ' Hav-
ing a desire to depart, and to be with Christ.' 'Eirt^vniav
'e'^w, * I have a strong bent and inclination of spirit,' The
word is that which in Scripture is used for * lust' and ' con-
cupiscence,' that is always working with strong bent and in-
clination. It is not a desire that sometimes befalls me, now
and then, when in trouble, sickness, or pain ; but I have an
habitual, constant inclination. Unto what? 'AvaXuorat, * to
depart,' to leave this body. It is usually translated in the
passive ; I have a desire ' to be dissolved.' But the plain
meaning of the word is this ; ' I do desire that the contex-
ture of my nature may be reduced unto its distinct principles,
may be analyzed.' Now analysis is the I'educing of a speech
from the present contexture into its proper distinct princi-
ples. Then here lies the difficulty. I told you the soul hath
an aversation to this dissolution; and yet the apostle saith,
I have a continual, strong inclination to it. To what? Pray
observe it: * To be with Christ.' I have no inclination to
be dissolved as the end, but only as the means for another
end, that without it I cannot be with Christ. There is my
end. And so far with respect unto that end, that which is in
itself no object of inclination, becomes an object of desire.
Brethren, I know no man dies willingly ; no man living can
have an habitual inclination to close cheerfully with this dis-
solution ; but by looking upon it as a means to come to the
enjoyment of Christ. I tell you, your bodies are better to
you than all the world, than all your goods, or any thing
else ; but Christ is better to the soul than any thing : and
therefore unless it be for the enjoyment of Christ, let men
OF DYING DAILY. 501
pretend what they will, there is no man willing to part with
the body, to be dissolved. Grow in that desire of coming to
Christ, and you will conquer the unwillingness of death.
(2.) The second reason is given us, Rom. viii. 10. ' The
body is dead because of sin, the spirit is alive because of
righteousness.' The body is not only doomed to death by
reason of original sin, as death entered upon all on that ac-
count; but the body must be brought to death, that sin may
be rooted out of it. Sin hath taken such a close, insepa-
rable habitation in the body, that nothing but the death of
the body can make a separation. The body must be dead
because of sin, Saith the sincere soul, God knows that I
have a thousand times attempted a thorough and absolute
mortification of every sin, and God hath helped me to endea-
vour that it should abide no more in me. I have sometimes
thought myself near an attainment, but I have found a dis-
appointment, and I am perfectly satisfied in it, that as long
as I have this body I shall never be without sin ; it must be
dead by reason of sin, or the fibres and roots of it will never
be plucked up, the nature of it can never be extinguished, it
can never be separated utterly from it. Here lies the great
mystery of the grave under the covenant of grace, and by
virtue of the death of Christ. What is it? Worms and cor-
ruption? No; it is God's fining-pot, his way to purify, and
there is no other way to make an eternal separation between
sin and the body, but by consuming of it in the grave. A
secret virtue shall issue out from the death of Christ unto
the body of a believer laid in the grave, that shall eternally
purify it at its resurrection from every thing of sin. I will
not say what apprehensions some have had concerning the
state of souls upon the consumption of the body in the
grave, because I will speak nothing unto you that is ques-
tionable.
This then is the second reason, That all other attempts
to eradicate sin have failed, and not had their issue ; they
have brought me to be ashamed of myself in the froward-
ness, darkness, and unbelief of my nature; I will therefore
be willing to part with my body. Such a one then will say.
This is that which God calls me unto. Go then thou poor,
mortal, sinful flesh, * Dust thou art, and unto dust thou shalt
return.' I give thee up unto the doom of the Holy One^
602 THE christian's work
whose mouth hath spoken it, that thou must return to the
dust, and there he will refine thee, and purify thee, that not*
withstanding this departure, ' my glory shall rejoice,' and
thou ' ray flesh shall rest in hope,' for the time will come,
when he ' will have a desire to the work of his hands;' and
' will call, and thou shalt answer' him out of the dust, as
Job xiv. 15. Be not afraid to enter into darkness, as there is
no sting in death, so there is no darkness in the grave whi-
ther thou art going. It is but lying so long in the hands of
the great refiner, who will purge, purify, and restore thee.
Therefore lie down in the dust in peace.
This is the second thing that is required in men that
would die with their eyes open, that would die cheerfully
and comfortably, according to the will of God ; to be willing
to leave the body to God's disposal to be laid up in the dust,
because thereby it shall come to see Christ, and likewise
shall have an end of sin.
I shall name but one thing more, and that very briefly ;
but it is the great thing that I would give in charge to my
own soul : I pray God help me so to do. And it is this :
III. Let us take heed of being surprised with death.
This is that peculiar wisdom which God calls us all unto
at this day. We' know not how soon we may be called upon
by death. It may not come in an ordinary course, by long
sickness, and give us warning ; nor when we have lived to
the age of a man, which is ' threescore years and ten,' as the
psalmist speaks ; but we may be surprised with it, when we
look not for it. He that hath not learned it for himself from
the dealings of God at this present in the world, and in this
congregation, will not believe it if one should come from the
dead and tell him so. Let this then be fixed upon our
minds, that whatsoever be our state and condition, some are
strong, young, and healthy, and some of us are old and feeble
going out of the world ; but there are none of us but may be
surprised with it. Take heed therefore that you be not sur-
prised in an ill frame. I hope there are none of you, but do
understand that there is great variety in the frames of be-
lievers, sometimes they are in a good frame, grace is active
and quick, they are ready to take impressions by the word,
and warning*, delighting in holy thoughts ; and sometimes
again, it may be the world, temptations, or self-love comes
OF DYING DAILY. 603
in, or overvaluation of our relations, and indisposes them
again, and they are very unfit and lifeless for the perform-
ance of duties with delight and vigour of spirit; and these
^;iiey lose, though they keep up to all their duties. I per-
suade myself you will confirm this with your own experience.
There is no maintaining (though there may be impressions)
of a quick, holy, lively frame, but by a sedulous contempla-
tion, and constant view of things that are above. Many will
tell you, that when God hath been pleased to keep up their
minds unto the thoughts of things above, and draw out their
affections to cleave unto them, all things have gone well with
them, every prayer had life in it, and every sermon and duty,
pleasure and joy, and their hearts have lain down and arose
in peace. But when they have lost their view of spiritual
things, all other things continue, but there is a kind of dead-
ness upon them. Why then our wisdom in this case is to
labour to keep up this spiritual view of eternal things, in a
holy contemplation of, and cleaving to them in our affections,
or death will be surprising; come when it will, you will be
surprised by it. But if this be our frame, what comes this
messenger for ? Death is a messenger sent of God ; he knocks
at the door, and what comes he for? To perfect the frame
you are in, that you may see heavenly things more clearly.
He is come to free you from that deadness you are burdened
withal, that darkness you are entangled with, and to set you
at perfect liberty in the enjoyment of those things your souls
cleave unto. How then can your souls but bid this messenger
welcome ? Pray then that God would keep up your souls
by fresh supplies of his Spirit, unto a constant view of hea-
venly things. And you must do it by prayer, that God
would give you fresh oil, to increase light in your minds and
understandings. Some can tell you by experience, that
having made it their business with all their strength and
study to live in that frame, they have found their own light
decay, so that it would not be so fixed and constant towards
heavenly things, nor so affect the heart as it had done before.
Their light would work no more, until fresh supplies from the
Holy Ghost gave quickness to it, and fresh oil to increase, to
discern the beauty of spiritual and heavenly things. In plain
terms, I speak to dying men, that know not how soon they
may die. God advise my own heart of this thing, that I
560 THE christian's m ork, &c.
should labour and watch that death might not find me out
of the view of spiritual things. If it do, if our bellies cleave
unto the dust, and our eyes are turned to the ground; if we
are filled with other things, and death approaches, do you
think it will Le an easy thing to gather in your minds and
affections to a compliance with it? You will not find it so.
When David was in a good frame, he could say, ' Thou hast
redeemed me, O Lord God of truth : O Lord, into thine
hands I commit my spirit.' I am willing to come and lay
down my tabernacle, and embrace this messenger. But Da-
vid falls from his good frame, under some decays of spirit,
Psal. xxxix. and there makes great complaint of it. Where
is the readiness now of the good man, and where is his wil-
lingness of giving up his spirit into the hand of God ? ' Spare
me a httle that I may recover my strength,' ver. 13. Not his
outward strength, but a better frame, fit to die in. And if
death overtake us irt such a frame, the best of us will be
found to cry so : * O, spare me a little to recuver my strength.'
O, the entanglements that have been brought upon me by
this and that temptation, and diversion; by this coldness
and decay ! O Lord, spare me a little. There is mercy with
God for persons in this frame ; but if it were the will of God,
I had rather it should be, * Lord, into thy hands I commend
my spirit; for thou hast redeemed me, O Lord God of
truth.'
SEVERAL PRACTICAL
CASES OF CONSCIENCE RESOLVED
DELIVERED
IN SOME SHORT DISCOURSES
CHURCH-MEETINGS.
DISCOURSE L*
Question. What conviction of a state of sin, and of the guilt
of sin, is necessary to cause a soul sincerely to look after
Christ?
Answer. There is one thing only that I shall at present
speak to, and that is this : What is the lowest condition that
hath the nature of conviction in sincerity, so as that souls
may not be discouraged from closing with Christ, because
they have had no greater convictions of sin ? And I shall
speak to it on this account ; because, although the things
that have already been spoken by others are true, and such
as those who have spoken them have found to be true by
the word, and their own experience ; yet, it may be, others
have not come up in their experience unto such a distinct
observation of the work of conviction, as hath been laid
down ; that they may be discouraged. For seeing con-
viction is so indispensably necessary, some may say, it hath
not been thus and thus with me, according as hath been de-
clared. Therefore I would only shew what I judge to be so
necessary, as that without it a soul cannot be supposed sin-
cerely to have closed with Christ. And we having all
made our profession of choosing and closing with Christ,
as I would be loath to say any thing that might discourage
any, lest they should have failed in the very necessary work
of conviction ; so I would not betray the truth of God, nor
the souls of any.
Therefore I shall place it upon this : What Jesus Christ
doth indispensably call men unto, in order to believing in
him, that is indispensably required of them. And this I
shall manifest out of two or three places of Scripture :
Mark ii. 17. ' I came not to call the righteous, but sinners
to repentance.' Now this calling them unto repentance, is
a calling them unto it by the faith which is in him. The
apostle saith, 1 Tim i. 15. ' It is a faithful saying, and
worthy of all acceptation, that Jesus Christ came into the
world to save sinners.' What kind of sinners doth Christ
* Delivered January 28, 16T2.
508 DISCOURSE r.
call ? Whom he calls to repentance, he calls to faith ; and
whom he calls to faith, that they may truly believe ; they
are sinners, opposed unto them that are righteous : ' I came
not to call the righteous, but sinners to repentance.' The
'righteous :' Who are those righteous? The Scriptures tell
us of these very men, that there were two sorts of them :
First, Such as trusted in themselves that they were righteous,
and despised other men. As long as a man trusteth in
himself that he is righteous, Christ doth not call that man
to believe. So long as a man is persuaded that his condi-
tion is good enough, he shall do well enough, that man
hath no warrant to believe. Another description of these
very persons, though upon another occasion, is given by tlie
apostle Paul, Rom. x. 3. where he says, they were ' ignorant
of the righteousness of God, and went about to establish
their own righteousness.' Though they did not come to
trust in themselves for righteousness ; yet sought righteous-
ness as it were by the works of the law, and went about to
establish their own righteousness. Jesus Christ doth not
call these men to believe : these righteous persons have no
ground for believing. What is the conclusion? Lost sin-
ners, saith Christ, this is that I require of you. So that
this is what I assert to be indispensably necessary ; namely.
That they are so far convinced that they are sinners as to
state and course, that they are not righteous in themselves,
and can have no righteousness in themselves. I say, there-
fore, when a person is not really convinced that he is not
righteous, he is not under the call of Jesus Christ : and if he
doth believe this, he is under a sovereign dispensation, and
let not such despond.
Another direction of Christ is, ' The whole need not the
physician, but they that are sick ;' Matt. ix. 12. There are
in my apprehension two things in a sick person that have
need of a physician: First, He hath an uneasiness. A man
who is sick, though he would shift it, yet his uneasiness will
cause him to send for a physician. Saith Christ, I come to
such persons who say they can find no rest nor ease in
their present condition. It may be, they have often tried
this and that, and see all will not do, they are sick still ;
conscience reflects, and their hearts are burdened, and they
must have relief, or they shall not be free. Secondly, There
DISCOURSE I. 509
is a fear that it will end in death. This puts the sick person
upon sending for a physician. When the soul is made un-
easy in its state and condition, can find no rest nor ease, it
thinks, if I abide here, I shall be lost for ever. This soul
doth Christ call ; this man will be at the charge of a physi-
cian, cost what it will.
There is another word of Christ, very remarkably speaks
just to the same purpose. Matt. xi. 28. ' Come unto me all
ye that labour, and are heavy laden, and I will give you
rest.' A soul finding itself under want, labouring after
something, whereby it may be accepted with God. I will
not confine this to extraordinary instances, for sometimes
he is found of them that sought him not ; but the ordinary
case of a labouring soul, before closing with Christ, is to
abstain from sin, pray more or less, be found in duties, and
under strong desires to be accepted with God. And what
is the end of these labours and endeavours? They labour
and are weary ; that is, they see their labour comes to no
effect; they do not find rest, and peace, and acceptance with
God. And here is the turning point; Isa. Ivii. 10. 'Thou
art wearied in the largeness of thy way ; yet saidst thou not,
There is no hope.' When the soul hath laboured for accept-
ance with God, and comes to be weary, saith Christ, ' Come
unto me.' No, saith the light of nature, come unto me,
trust unto your own endeavours. Saith the soul, I will try
what it will do ; I will not say, 'There is no hope.' Saith
another, I will not say so, I will go unto Christ: this is he
whom Christ calls.
Now these things I do account indispensably necessary,
antecedently to believing, as to the substance of them. And
this, 1 hope, hath been found in all our souls. And if we
have obtained so far, we need not then question whether our
close with Christ be sincere or not. This is all that I dare
assert to be absolutely and indispensably necessary : many-
pretend to believe though they never were convinced tho-
roughly that they were not righteous ; never were sick in
their lives, never had fears that they should die. These are
contrary to the express rule Christ hath given, ' I came not
to call the righteous, but sinners ;' not those that say, ' There
is hope ;' but those that say, 'There is no hope.'
DISCOURSE II.*
Question. Seeing the act of closing with Christ is secret and
hidden, and the special times and seasons of our conversion
unto God are unknown unto most : what are the most certain
evidences and pledges, that we have cordially and sincerely
received Christ, and returned unto God ?
Aiisiver. I do acknowledge the inquiry is very large, and
such as we may be straitened in, through the abundance of
it. I shall only speak plainly some few things that to
me are an evidence of a sincere closing with Christ, and
receiving of Christ, such as I know have been of use unto
some.
First, When there is a permanency and abiding in the
choice we have made of Christ, notwithstanding opposition
against it, that we shall be sure to meet withal. I do not
speak to the nature of the choice, or the means of it, how
the mind is prepared for it; but I speak unto the poorest,
the weakest of the flock, that may be inquiring, whether they
have made a sincere choice of Christ or not; I say, they may
try it by the permanency and abiding in their choice against
opposition.
And there are two sorts of oppositions that will try us
and shake us ; as to our choice, as I have found it, if I have
had any experience of these things.
1. Opposition from charges of the guilt of sin, and
the law.
2. Opposition from temptations unto sin.
1. There will, even after sincere believing and closing
with Christ, be many a heavy charge brought against a soul
from the law, and the guilt of sin in the conscience. Now
in such a case the inquiry is. What the soul abides by, when
it is shaken ? Why truly, if a man go only upon mere con-
victions, on such shaking impressions of the guilt of sin, he
will be very ready, and inclined in his own mind, to tack
about to some other relief. He puts out fair for his voyage,
the storm arises, the ship will not carry him, he must tack
♦ Delivered February 7, 167?,
DISCOURSE 11. 511
about for another harbour. I have known it so with some,
and experienced when the wind hath sat very strong that
way with myself: when the guilt of sin hath been charged
with all its circumstances, the soul hath been very hardly
able to keep its hold, yet notwithstanding resolved, I will
trust to Christ ; but it hath been tacking about to self
again, I must remedy this, have relief for this from myself,
I cannot abide by it, and live wholly upon Christ, and when
the storm is over, then I will out to sea again. I say this
is no good sign to me, when things are so : but when a soul
in all those charges, that sometimes come upon it, abides
the issue, here I will trust upon Christ, let the worst come
upon me ; this I call a permanency in our choice against
opposition. I hope you have experience of it.
2. There must be a permanency in our choice of Christ
against temptations unto sin, as well as against the charges
from sin. Truly the former, of abiding with Christ against
the charges from sin, is our daily work. It is sometimes
more high and pressing, but it is our daily work. But there
are also temptations unto sin, it may be to the neglect of
our duty, or to a compliance in any evil way (which we are
subject unto while in the body), and perhaps great sins.
Here Joseph's reply applied to Christ, is that which doth
argue our choice of Christ to be sincere. ' How shall I do
this great wickedness, and sin against God V When the
soul can draw a prevailing argument from that : How shall
I do this, and relinquish my Lord Christ? I will not do
this against him, whom I have chosen. This is a good ar-
gument, if frequently reiterated, that our choice of Christ is
sincere.
Secondly, Growing up in a love unto the person of Christ
is a great evidence to me of a sincere choice of Christ. It
is a blessed field that is before me, but I shall but hint
things unto you. When the soul hath received Christ, it
cannot but study Christ : and though it is no argument
against the sincerity of a man's faith and grace, that he
doth principally regard the offices, and graces of Christ,
and the benefits we have by him, yet it is an argument
against the thrift and growth of it. For a thriving faith and
grace will come to respect principally the person of Christ.
I mean this : when the soul studies the person of Christ,
512 DISCOURSE II.
the glory of God in him, of his natures, the union of them
in one person, of his love, condescension, and grace; and
the heart is drawn out to love him, and cry, ' Doubtless I
count all things but loss and dung for the excellency of
Christ Jesus my Lord : What is thy beloved more than an-
other beloved ? My beloved is white and ruddy, the chiefest
among ten thousands ; he is altogether lovely :' to see an
excellency, a desirableness in the person of Christ, so as to
grow in admiration and love of him, is to me an evidence,
that when all fails besides, will greatly support the soul and
persuade it, that its choice is true. Nay, it is one of the
most spiritual evidences ; for I much question, whether an
unregenerate man can love Christ for his own sake at all.
But it is a good sign of growth, when our love to the person
of Christ grows, when we meditate much upon it, and
think much about it. I could shew you wherein the beauty
of Christ's person doth much consist, but I have not time
now to do it.
Thirdly, Another evidence to me of the soul's having
made a sincere choice of Christ is, when it continues to ap-
prove, judge well of, and every day more and more to see
.the glory, the excellency, the holiness, the grace which is
in the way of salvation by Jesus Christ, approves of it as
not only a necessary way, a way it has betaken itself to,
because it must unavoidably perish in any other way ; but
when it approves of it to be a most excellent way, in par-
doning sin freely through the atonement he hath made, and
the imputation of his righteousness unto us ; while the
righteousness, the holiness, and the grace of God in all this
is glorified. Saith the soul. What a blind, wretched creature
was I, that I did not see an excellency in this way before !
It is better than the way of the law, and the old covenant ;
I approve of this way with all my heart ; if all other ways
were set before me, and made possible, I would choose this
way of going to God by Jesus Christ, as the best way, that
brings most glory to God, and most satisfaction unto the
creature, and is most suited to the desires of my heart; I
would have no other way. ' 1 am the way, the truth, and
the life,' says Christ ; and this I will abide by, whatsoever
becomes of me, replies the soul ; though I should perish, I
will abide by it, since God hath given me such a discovery
DISCOURSE in. 513
of the glory of saving sinners by Christ, that is inferior to
nothing but the glory of heaven. I see that glory to God
in it, that exaltation to Christ, whom I would love, that ho-
nour to the Holy Spirit, and safety to my own soul, that I
will abide by it. A growing in the approbation of this way
gives some assurance that we have made a true and sincere
choice of Christ.
Give me leave to add this one thing more :
Fourthly, That a delight in obedience unto God by
Christ, in the ways of his own appointment, is a great evi-
dence that we have chosen Christ and he us ; chosen him as
our king, prophet, and priest. The ways of the worship of
God in his church and ordinance are the ways and worship
of God in Christ, which he hath appointed : take these things
abstractedly and in themselves, and we should be apt to say
of them, as was said of Christ, ' There is no beauty in them,
nor glory, that they should be desired.' There is much more
outward beauty and glory in other ways that Christ hath not
appointed. But if we love the ways Christ hath appointed,
because he hath appointed them, then we choose those ways
because we have chosen him to be our king; and that is it
which gives them beauty and life. And when the ways of
Christ's appointment grow heavy and burdensome to us, we
are weary of them, and are willing to have our neck from
under the yoke; it is a sign we grow weary of him, who is
the author of them ; and this is a great sign that we never
made a right and sincere choice of him.
Many other things might be offered as evidences of sin-
cere closing with Christ; but these are some which have
been of use to me, and I hope they may be so unto some
of you.
DISCOURSE III.
Question. What concern have we in the sins of the day
wherein we live?
Answer. All sins may be referred to two heads.
First, Irreligion.
Secondly, Immorality.
VOL. XVI. 2 L
514 DISCOLRSi, HI,
First, Irreligion. And that may be reduced to two
heads : Atheism, and false worship: you may add also par-
ticularly, the contempt of all instituted worship. It takes
up much of the sins against the first table; however at pre-
sent I shall only speak of the first of them.
As to atheism, then, it may be no age can parallel that
wherein we live, consider all the ways whereby the atheism
of man's heart may discover itself. For take it absolutely
and in the seat of it, it is found only in the heart of man ;
unless some one or other prodigious instance breaks out
sometime, as we have had in our days ; but otherwise, ' The
fool hath said in his heart. There is no God.' The heart is
the seat of atheism.
But we consider the ways whereby this atheism may and
doth manifest itself.
(1.) By horrid, cursed, blasphemous swearing, which is
a contempt of the name of God. And when did it ever more
abound in this nation?
(2.) By reproaching of the Spirit of God. Perhaps this
is the peculiar sin of the nation at this day, and that the like
hath not been known, or heard of, in any nation under the
sun.
(3.) By scoflBng at all holy things, at the Scriptures, at
every thing that carries a reverence and fear of God ; so that
a man who dare profess a fear of God in what he doth,
makes himself a scorn.
(4.) Contempt of all God's providential warnings, is an-
other proof of atheism. Never had a nation more warnings
from God's providence, nor ever were they more despised.
These things, brethren, are not done in a corner, they are
perpetrated in the face of the sun. The steam of them
darkens the whole heaven, and they abound more and more
every day.
Secondly, Shall we go to the other head, viz. Immora-
lity, and see how it is there? It would be an endless thing
to go over the sins that reign among us ; oppression, blood,
uncleanness, sensuality, drunkenness, all to the height raging
and reigning in the nation. I mention these things as a
matter to be bewailed before the Lord by us this day, and we
ought to be affected with the consideration of them.
Unto this great prevalency and predominancy of sin in
discouusl: hi. 515
the whole nation, there is added a strange and unspeakable
security. The truth is, men were a little awakened one
while in the nation, when the judgments of God, the pesti-
lence, the fire, the sword, and the year after another warning
from heaven were upon us ; then there was a little awaken-
ing, like a man out of a dead sleep that lifts up his head and
rubs his eyes for a time. But I can say this, that it is now
towards forty years since God enabled me to observe some-
thing in the world, and to my knowledge, I never observed
this nation in that state of security, wherein it is at this day.
For even in former time there were warnings continually that
God had a controversy with the nation, and those that had
any fear of God spake one to another about it, and we saw
and found their warnings were not in vain. But here is now
a general security. Men complain of straits, want, poverty,
and the like; but as to any thing wherein God hath to do
with the world, either my observation doth greatly deceive
me, or I never saw, I think, so general a security as at this
day in this nation. And this security hath reached us all,
even the churches of God themselves.
These things are matter of fact. The whole question is.
Whether we are greatly to be concerned in these things or
not ? They are the sins of wicked men, and they are the sins
of the persecutors of God's people and the like ; and what
have we to do with them?
The psalmist of old said, that ' Rivers of tears ran down
his eyes, because men did not keep the law of God.' And
you know that God doth set a special mark upon those, not
that are free from the abominations of the age; but upon
those that mourn for the abominations that are in the midst
of us. It will not be enough for us, that we are free from
those abominations, unless we are found to mourn for them.
Brethren, our own hearts know we are guilty in this matter,
and that we had need seek the face of God this day to give
us a deeper sense of these things, than we have obtained.
The name of God is blasphemed, the Spirit of God reproached,
a flood of iniquity spreads itself over the nation, the land of
our nativity, over the inheritance of Christ, over a nation
professing the reformed religion ; all things go backward ;
every thing declines. Indeed, brethren, if you will not, I do
acknowledge here before you, and to my own shame, I have
2 L 2
516 DISCOURSE in.
great guilt upon me in this matter, that I have not been sen-
sible of the abominations of the nation, so as to mourn for
them and be humbled for them, as I ought to have been.
And you will do well to search your hearts, and consider how
it is with you ; whether indeed you have been affected with
these things, or whether you have not thought all is well,
while all hath been well with yourselves and families, and it
may be with the church that may have no trouble upon that
account. The security that is upon the nation is dismal,
and, I may say, I see no way or means whereby the nation
should be freed from this security. The conduct of the mi-
nistry which they are under generally, is not able to free
them from this security, nor the dispensation of the word;
that it seems to be a security from God to lead on the nation
to judgment, the means for the removal of it, and the
awakening of us being laid aside. And if it comes this way,
or that way, any way, though we see not the morning of it,
you will find yourselves concerned in it. ' Who may abide
the day of his coming !'
We may do well, brethren, to consider the state of the
church of God in the world, among ourselves, and our own
condition. I need not tell you how it is in the world ; but
this I can say, that to ray apprehensions, the interest of
Christ and the gospel was never so fast going down in the
world since it came into it, as at this day. I will give you
my reason of what I say. When the gospel was first planted
and brought into the world, the devil was not able to bring
the church into its apostacy, under six, or seven, or eight
hundred years, and that by degrees. Since the time of the
reformation, the church was progressive for about seventy
years ; it stood at a stay about the same proportion of time ;
and ever since, it hath been going backward, straitened
in all places, the power of it decays, and the peace of it is
taken away, and destruction everywhere seems to lie at the
door. Many indeed are in great misery and distress : some
I have heard of lately, sold for slaves for the testimony of
their conscience. How is it with the church of Christ in this
nation ? Truly some in great poverty, in great affliction, in
great distress; and, I am afraid, we and others have not
hearts to relieve them as we ought to do in a due manner:
however, let us help them with our prayers. And that which
DISCOURSE III. 517
is worst of all, there seems to me, I must acknowledge it, to
be a very great decay in all churches of Christ in the nation,
especially among those of us who have had most peace,
most prosperity. That which we call zeal for God is almost
quite lost among us. Some of us have almost forgot whether
there be such a thing as the cause and interest of Christ in
the world. We who have cried and prayed about it, and had
it upon our hearts, have sat down in our narrow compass,
and almost forgot there is such a thing as the interest of
Christ in the world, so as to have an active zeal for the ordi-
nances of God according to rule, as God requires of us. Our
primitive love, how is it decayed ! Value of the ordinances
of Christ, and the society of his people for edification, how
cold are we grown in these things ! How little is the church
society upon our hearts, which some of us remember, when
it was the very joy of our souls ! Truly we have reason to lift
up our cry to God, that he would return and visit the
churches, and pour out a new, fresh, reviving spirit upon
them, that we fall not under the power of these decays, till
we come to formality, and God withdraws himself from us,
and leaves us, which he seems to be at the very point of doing.
Then, brethren, let us remember our own church, that
God woiild in an especial manner revive the spirit of life,
power, and holiness among us : that he would be pleased to
help the officers of the church to discharge their duty, and
not suffer them to fall under any decay of grace or gifts, un-
fitting of them to the discharge of their office to the edifica-
tion of the church : that he would give them also to beware
and take heed of formality, as to the exercise of gifts in their
administration ; and that he would take care of us, since we
are apt to fall under these things. Let us pray, that we may
be acted by the Spirit of God, and enlivened by the grace of
God in all things we do.
Have any of us any particular occasions in reference to
temptations, trials, and troubles, we may bear it upon our
Jiearts to the Lord this day. This is much better than by
multiplying a company of formal bills. The Lord help us to
know the plague of our own hearts, and to be enabled to
plead with the Lord upon this opportunity, for grace and
mercy to help us in every time of need.
518
DISCOURSE IV.*
Question. How may we recover from a decay of the principle
of grace?
Answer. We have been speaking concerning the decay of
the principle of grace ; and I will now offer you some few
thoughts that may be applied unto our recovery from the
decay of this principle ; in doing which, I shall tell you no
more than I think I have found myself.
If we would recover spiritual life, we must come as near
as we can unto, and abide as much as we are able at, the
well-head of life. Christ is the spring of our spiritual life ;
he is every way our life. It is in a derivation of life from
Christ, and in conformity to him, that we must look for our
spiritual life.
Before I mention how we should approach unto, and lie
at this well-head of life, let me observe to you this one thing :
That when there is a general contagious disease, the plague,
or the like, every man will look to his health and safety with
reference to other occasions, but will be most careful in re-
gard to the general contagion. Now, if forsaking this spring
of life be the plague of the age, and the plague of the place
where we live, and the plague of Christians, we ought to be
very careful, lest this general contagion should reach us
more or less, one way or other. It is evident to me, who
have some advantage to consider things, as much as ordinary
men, that the apostacy, the cursed apostacy that spreads it-
self over this nation, and whose fruits are in all uno;odliness
and uncleanness, consists in an apostacy from, and forsaking
the person of Christ. Some write of how little use the per-
son of Christ is in religion; none, but to declare the doctrine
of the gospel to us. Consider the preaching and talk of
men. You have much preaching and discourse about virtue
and vice; so it was among the philosophers of old ; but Je-
sus Christ is laid aside, quite as a thing forgotten, as if he
was of no use, no consideration in religion ; as if men knew
not at all how to make any use of him, as to living to God.
• Delivered March 24, 1675-6.
DISCOURSE IV. 519
This being the general plague, as is evident, of the apo-
stacy of the day wherein we live, if we are wise we shall con-
sider very carefully, whether we ourselves are not influenced,
more or less, with it ; as where there is a general temptation,
it doth, more or less, try all men, the best of believers, and
prevail, more or less, upon their spirits. I am afraid we have
not> some of us, that love for Christ, that delight in him,
nor do make that constant abode with him, as we have done.
We have very much lost out of our faith, and our affections,
him, who is the life and centre, the glory and the power of
all spiritual life, and of all we have to do with God, Jesus
Christ himself. I brought it in only to let us know, that if
we would revive our spiritual life (and believe it, if any of us
are not concerned in our spiritual decays, these are sapless
things, and will be heard with as much weariness, as spoken),
we are to abide more at the well-head of life : it is the di-
rection of our Lord Jesus Christ, * Abide in me : unless ye
abide in me, you can bring forth no fruit.' And every such
branch shall be so and so purged.
But you will say. How shall we do so ? How shall we
abide, more than we have done, at this well-head of life ?
1 . We are to abide at tlie well-head of life by a frequency
of the acts of faith upon the person of Christ. Faith is that
grace, not only whereby we are implanted into Christ, but
whereby we also abide in him: if so, methinks the frequent
actings of faith upon the person of Christ, are a drawing
near to the well-head of life. And though we are to put
forth the vigour, the earnestness, the watchfulness of our
hearts unto obedience; yet a ceasing to continue in the act-
ing of faith upon the person of Christ, even under the vigour
of our own endeavours by those general, outward desires of
walking with God, and living to him, will weaken us, and
we shall find ourselves losers by it. Do you all understand
me ? I am not teaching the wise, and more knowing of the
flock ; I would speak unto the meanest. I say, suppose we
should resolve with great earnestness, diligence, watchful-
ness to abide in duties, in inward duties, to watch over our
hearts, which is required of us; yet, if in our so doing we
are taken off thereby from frequent actings of faith upon
Christ, as the spring of our life, we shall decay under all
our endeavours, watchfulness, and multiplication of duties.
520 DISCOURSE JV.
Wherefore, my brethren, let me give you this advice ; that
you would night and day, upon your beds, in your ways,
upon all occasions, have the exercise of faith upon the per-
son of Christ; faith working by a view of him as represented
in the gospel, by trust in him, and by invocation of him,
that he may be continually nigh unto you. And you can-
not have him nigh unto you, unless you make yourselves
by these actings of faith, through his grace, continually nigh
unto him : so you will abide at the well-head.
I could shew you those excellent advantages that we
should have by continually being near to Christ, who is the
overflowing spring of grace, and from whence it will issue
out to us, if we abide with him, be nigh to him, and keep up
to this well-head.
2. Abide with him in love. Oh, the warm affections for
Christ, which some of you can witness concerning your-
selves, that your hearts have been filled withal towards
Christ, when you have been under his call to believe on
him ! And it is a marvellous way of abiding with Christ,
to abide with him by love, which is called ' cleaving to God
and Christ ;' it is the affection of adhesion, and gives a sense
of union.
How then shall we get our hearts to abide with Christ by
love?
This is a subject that if I were to preach upon, how many
things would presently offer themselves to us, from the ex-
cellency of his person, from the excellency of his love, from
our necessity of him, the advantages and benefits we have
by him, and his kindness towards us ? All these things, and
many more, would quickly present themselves unto us.
But I will name but one thing, and I name it the rather,
because I heard it mentioned in prayer since I came in :
Labour to have your hearts filled with a love to Jesus Christ,
as there is in him made a representation of all divine excel-
lencies. This was God's glorious design. It is not to be
separated from his design of glorifying himself in the work
of redemption ; for a great part of God's glorious design in
the incarnation of Christ, was in him to represent himself
unto us, who ' is the image of the invisible God, the express
image of his person.' Now if you do but consider Christ, as
God is gloriously represented unto you in him, you will find
DISCOURSE jv. 62i
him the most proper object for divine love, for that love
v^rhich is wrought in your hearts by the Holy Ghost, for that
love that hath sweetness, complacency, satisfaction in it.
Then let us remember that we exercise our minds to consi-
der Christ, as all the lovely properties of the divine nature
and counsels of his will, as to love and grace, are manifested
by Christ.
If we would abide at the well-head of life, we must abide
in these things : and let love be excited to Christ under this
especial consideration, as he who represents the supreme
object of your love, God himself, in all the glorious proper-
ties of his nature.
.3. Add meditation heremito ; study Christ more, and all
things of Christ; delight more in the hearing and preach-
ing of Christ: he is our best friend : let not the difficulties
of the mystery of his person and grace deter you. There
are wonderful things of the counsels of heaven, and of the
glory of the holy God in the person of Christ, as the head
of the church ; if you would be found inquiring into them,
an unsearchable treasure of divine wisdom, grace, and love,
are laid up in Christ; therefore meditate upon them more.
Let me assure you, this will prove the best expedient for
the recovery of our spiritual life. And I will abide by this
doctrine to eternity, that without it we shall never recover
spiritual life to the glory of God in Christ.
4. And then, brethren, seeing we have in the next place
felt decays in the midst of the performance of multiplied
duties, labour to bring spirituality into your duties.
What is that, you will say, and wherein doth it consist?
It is the due exercise of every grace that is required to
the discharge of that duty. Let every such grace be in its
due exercise, and that is to be spiritual in duty: as for in-
stance ; would a man be spiritual in all his prayers ? Let
him then consider what grace, and what exercise of grace
is required to this duty: a due fear and reverence of the
name of God, faith, love, and delight in him; an humble
sense of his own wants, earnest desires of supply, depend-
ance upon God for guidance, and the like. We all know
that these are the graces required to the discharge of this
duty of praying by the Holy Ghost. And let these graces
be in a due exercise, and then you are spiritual in this duty.
522 DISCOURSE IV.
Is the duty charity, giving a supply to the poor? There is
to be a ready mind, a compassionateness of heart, and obe-
dience unto the command of Christ in that particular; these
are the graces required to the discharge of that duty, and to
watch against the contrary vices. So that if we would bring
spirituality into duty, it is to exercise the graces that are
required by the rule to the performance of that duty.
I shall only farther give you this one caution : Have a care
that your head in notion, and your tongue in talk, do not
too fast empty your hearts of truth : we are apt to lay it up
in our heads by notions, and bring it forth in talk, and not
let it be in our hearts ; and this weakens spiritual life greatly.
We hear the word preached, and it is of great concernment
what account we shall give of the word that hath been
preached unto you ; for we that preach must give an ac-
count of our preaching ; and so must you of what you hear :
and many a good word is spoken truly, and yet we see but
little fruit of it. And the reason of this is, that some when
they hear it, take no farther regard of it, but * let it slip,' as
the apostle speaks, Heb. ii. 1. And if we complain of the
treacherousness of our memories, it is the most harmless
way of the slipping out of the word. It is not the treachery
of our memories, but of our hearts and affections, that makes
the heart like a broken vessel, that makes all the rents in it
where the water runs out, as the comparison is. The word
slips out by putting your affections into carnal exercise ;
and it quickly finds its way to depart from the heart that
gives it no better entertainment. We talk away a sermon,
and the sense of it ; which robs us both of the sermon, and
the fruit of it. A man hears a good word of truth, and in-
stead of taking the power of it into his heart, he takes the
notion of it into his mind, and is satisfied therewith : but
this is not the way to thrive. God grant that we may never
preach to you any thing, but what we may labour to have
an experience of the power of it in our own hearts, and to
profit ourselves by the word, wherewith we design to profit
others. And I pray God grant that you also may have some
profit by the word dispensed to you, that it slip not out
through carnal affections, and be not drawn out through
notions and talk, with a regardlessness to treasure it up in
your hearts.
DISCOURSE V. 523
These things we are diligently to attend unto, if we would
recover our spiritual losses, that we are complaining of, and
that not without just cause.
DISCOURSE v.*
Question. It was queried by some, how we may make our
application unto Christ, not in general ; but under what no-
tion and apprehension of the person of Christ ?
Answer. Because some seem to apprehend there might
be danger in terminating our worship upon the nature of
Christ as a creature, I shall give you my thoughts and di-
rections in it. And,
First, You must observe, we are to have no conceptions
in our acting of any duty towards Christ or about him, but
with respect unto his person, as he is God and man in one
person. It is not lawful for us to have any apprehensions of
Christ, to make any application to him as man only. Nor
is it lawful for us to have any apprehensions of him as God
only. But all our apprehensions of Christ, and all our ad-
dresses unto him, must be as God and man in one person.
So he is, andso he will be to all eternity. The union is in-
separable and indissoluble. And for any man to make his
application unto Christ either as God, or as man, is to set
up a false Christ; Christ is God and man in one person,
and no other. So in all our actings of faith upon him, and
application unto him, we ought to consider him, as he was
' the seed of David,' and as ' God over all blessed for ever,'
in one person. This makes the great idolatiy among the
Papists ; in the image of Christ they represent the human na-
ture of Christ separated from his Deity, for they can make no
representation of one, that is God and man in one person :
hereby they become guilty of double idolatry, referring the
mind unto one that is a man, and no more ; and doing it by
means of an image.
Secondly, The person of Christ is the immediate and
proper object of all divine worship. The worship of Christ
is commanded in the first commandment. By worship, I in-
* Delivered April 7, 1676,
524 DISCOURSE V.
lend faith, love, trust, subjection of soul, invocation on the
name of Christ, every act of the soul and mind, whereby we
ascribe infinite divine excellencies unto God, which is the
worship of the mind. See John v. 23. ' It is the will of God,
that all men should honour the Son, even as they honour
the Father.' How do we honour the Father? By divine
faith, trust, love, and worship, making him our end and our
reward. So the Son is to be honoured. And as to the divine
person of the Son of God, being of the same nature, essence,
and substance with the Father, there is no dispute of that
among them by whom his Deity is acknowledged.
Thirdly, The divine person of the Son of God lost no-
thing of his glory and honour, that was due unto him, by
the assumption of our human nature. Though thereby he
became the Son of man, as well as the Son of God, a Lamb
for sacrifice ; yet he is still in his whole and entire person,
the object of all that worship I spake of before ; and the
whole church of God agree together in giving that worship
unto him. Rev. V. 8, 9. 11 — 13. 'And when he had taken the
book, the four beasts and four and twenty elders, fell down
before the Lamb, having every one of them harps, and golden
vials full of odours, which are the prayers of saints. And
they sung a new song, saying. Thou art worthy to take the
book, and to open the seals thereof: for thou wast slain, and
hast redeemed us unto God by thy blood out of every kindred,
and tongue, and people, and nation. And I beheld, and I
heard the voice of many angels round about the throne and the
beasts and the elders ; and the number of them was ten thou-
sand times ten thousand, and thousands of thousands ; say-
ing with a loud voice. Worthy is the Lamb that was slain to
receive power, and riches, and wisdom, and strength, and ho-
nour, and glory, and blessing. And every creature which is in
heaven, and on the earth, and under the earth, and such as are
in the sea, and all that are in them, heard I saying, Blessing,
and honour, and glory, and power, be unto him that sitteth
upon the throne, and unto the Lamb forever and ever.' Jesus
Christ is here distinguished from the Father ; there is ' He that
sitteth upon the throne ; and the Lamb ;' and he is considered
as incarnate, as a Lamb slain : and yet there is all the glory,
honour, praise and worship, that is given to him that sitteih
upon the throne, the Father, given to Jesus Christ, God and
man, the J^amb slain, who hath redeemed us with his blood.
DiscouiisK V. 525
Fourthly, This person of Christ, Gocl-man must not be
so much as severed by any conception of the mind. For
distinction, as God and man he may be considered two ways ;
either absolutely in himself, or in the discharge of his me-
diatory office. And this double consideration produceth a
double kind of worship to the person of Christ.
1. Consider Christ absolutely in his own person, as the
Son of God incarnate, and so he is the immediate and ulti-
mate object of our faith, prayer, and invocation. So that
a man may lawfully, under the guidance and conduct of the
Spirit of God, direct his prayer immediately to the person of
Christ. You have the example of Stephen in his last prayer.
' Lord Jesus,' saith he, ' receive my spirit.' These were the
words of our Lord Jesus Christ, when he died : ' Father, into
thy hands I commit my spirit.' And Stephen, when he died,
committed his spirit into the hands of Jesus Christ: 'Lord
Jesus,' (for that is the name of the Son of God incarnate,
' He shall be called Jesus, for he shall save you from your
sins'), * into thy hands I commit my spirit.' So that a person
may make an immediate address in his prayers and suppli-
cations unto the person of Christ, as God and man. I look
upon it as the highest act of faith that a believer is called
unto in this world, to resign a departing soul into his hands,
letting go all present things, and future hopes ; to resign, I
say, a departing soul quietly and peaceably into the hands
of Christ. Now this Stephen did with respect unto Jesus ;
* Lord Jesus, receive my spirft.' There he left himself by faith.
So we may apply ourselves unto him upon any other account,
in the acting of faith upon any other occasion.
2. Consider Christ in the discharge of his mediatory
office. And under that formal consideration, as discharging
his mediatory office, he is not the ultimate object of our
faith and invocation ; but we call upon God, even the Father,
in the name of Jesus Christ. ' We through Christ have be-
lieved in God,' saith Peter in one of his epistles. And it
implies a contradiction to have it otherwise: for the calling
him Mediator sheweth he is a means between God and us ;
and so it is contradictory to say, our faith is terminated in
his mediatory office. This he calls asking the Father in
his name. * You shall ask the Father in my name:' that is,
expressly plead the intervention of the mediation of Christ.
And so the apostle tells usin that grand rubric and direc-
526 DISCOURSE VI.
tory of church worship, Eph. ii, 18. ' By whom we have ac-
cess by one Spirit unto the Father.' The Father is pro-
posed as the ultimate object of access inourworship ; and the
Spirit is the effecting cause, enabling us unto this worship,
and the Son is the means whereby we approach unto God.
All that I shall add hereunto is this : Seeing there is in
Scripture a double worship of Christ that is immediate (for
his person is considered absolutely, and as mediator between
God and man), which of these ought we principally to apply
ourselves unto ?
I answer plainly,
(1.) Our direction for solemn worship in the church,
generally respects Christ as mediator in Scripture. The
general worship that is to be performed unto God in the as-
semblies of the saints, doth look upon Christ as executing
his mediatory office ; and so our address is unto the throne
of grace by him. By him we enter into the holy place ;
through him and by him unto God. ' I bow my knees unto
[God] the Father of our Lord Jesus Christ;' Eph. iii. 12.
God, considered as the Father of our Lord Jesus Christ, is
the proper, ultimate object of the solemn worship of the
church.
(2.) In treating and dealing about our own souls, under
the conduct of the Spirit of God, it is lawful and expedient
for us in our prayers and supplications to mak addresse s to
the person of Christ, as Stephen did.
DISCOURSE VL*
Question. How may we make our addresses to Christ for
the exercise of grace ; that is, that we may have grace
strengthened, and be ready for all exercise ? Or, how may
we make application to Christ that we may receive grace
from him to recover from decays ?
Answer. I think the direction given by our Saviour himself
is so plain, and doth so fall in with our experience, that we
need not look much farther. Saith he, * Unless ye abide
in me, ye cannot bear fruit.' The business we aim at is
fruit-bearing ; which consists as much in the internal vigor-
• Delivered April 19, \676.
DISCOURSE vr. 527
ous actings of grace, as in the performance of outward du-
ties ; to be faithful in our minds and souls, as well as in our
lives. The way for that, saith our Saviour, is, ' abide in me.'
And unless we do so, he tells us plainly, do we whatever we
will else, we 'cannot bring forth fruit.' So that the whole of
our fruitfulness depends upon our abiding in Christ: there
cannot then be much more said unto this business, but to
inquire a little, what it is to abide in Christ.
Certainly it is not a mere not going off from Christ, as we
say, a man abides when he doth not go away. For I hope,
that under all the decays we have complained of, and want of
fruitfulness ; yet we have not left Christ, and gone away from
him. We have so far abode in him, as the branch abideth
in the root, from whence it hath its communication and sup-
plies. Therefore there is something in particular included
in this abiding in Christ, dwelling in Christ, and Christ
dwelling in us.
And there seems to be this in it. That to abide in Christ,
is to be always nigh unto Christ, in the spiritual company of
Christ, and in communication with Christ. It doth not lie
in a naked, essential act of believing, whereby we are im-
planted into Christ, and will not go from him ; but there is
something of an especial, spiritual activity of soul in this
abiding in Christ; it is abiding with him, and in his presence.
And as this abiding with Christ must be by some acts of
our souls, let us consider what acts those are, which may
give a little farther light into this matter. And,
First, It must be certainly by some act of our minds.
Secondly, By some act of our wills.
Thirdly, By some act of our affections.
And thus we abide with Christ, which is the way cer-
tainly to bring forth fruit.
First, There is an abiding with Christ in our minds. Now
this to me is in contemplation, and thoughts of him night
and day : * I sought him on my bed, in the night,' saith the
spouse : to consider very much the person of Christ, to con-
template upon him as vested with his glorious office, and as
intrusted and designed by the Father to this work. 'We
all,' saith the apostle, ' with open face beholding the glory
of God, as in a glass, are changed into the same image from
glory to glory by the Spirit of the Lord.' My brethren I
528 DrscouusL vi.
that which you and I are aiming at, is to be ' changed into
the same image ;' that is, into the image and likeness of the
glory of God in Christ. I dare boldly say, that by those of
us, who have reason to have daily apprehensions of our going
out of the world, and leaving this state of things, that we
have no greater desire, nor is there any thing more frequent
in our minds than this, that we may be more and more
changed into that image before we go out of this world ; for
we are looking after perfection in likeness to Christ. There-
fore aged Christians especially will bear witness, that there
is nothing now we long for more, than to be more and more
changed into the image and likeness of Christ. How shall
we get to this? Why, saith he, the way is by looking steadily
upon Christ, as a man looks with an optic glass to an object
at a o-reat distance. We behold him, saith he, by looking
steadily upon Christ himself, and the glory of God in him.
Now there is a wonderful large object for us to behold ; for
when you look upon the glory of God in Christ, you have
what you please of Christ for the object of your eye and
view ; the person of Christ, the office of Christ, the merit of
Christ, the example of Christ, the death of Christ, and what
you will, so you be much intent in your thoughts and minds,
much in immediate contemplation about Christ. I do not
know how you find it, brethren ; but it is the advice I would
give you, who are aged Christians, and not likely to continue
long in this world, to exercise yourselves in immediate con-
templations upon Christ. All the teachings you have had
from ministers, the principal end of them have been to ena-
ble you to this ; and really if I know any thing, we shall find
them accompanied with a sweet, transforming power, beyond
what we have had experience of in other ways and duties.
'We shall be changed into the same likeness.'
Well then, we abide with Christ in the acts of our mind,
by immediate thoughtfulness and contemplation upon Christ
in the night, and upon our beds, and in our walkings, and by
the way side, and in times we set apart for meditation ; we
are greatly to labour after an intuitive view of Christ, that is
a direct view in the contemplation of Christ.
Secondly, If you will abide with Christ there must be an
acting of your will in it also ; and that is in great diligence
and carefulness about that obedience which Christ doth re-
DISCOURSE VI. 529
quire in all the instances of it. This is a great way of abid-
ing with Christ, when we labour to have our wills in a rea-
diness unto all the instances of obedience that Christ re-
quireth at our hands. Let that be the question, whether it
be the will of God that we should do thus, or not. And if
it be so, pray let us be ready to shew we do abide with Christ,
by yielding cheerful and willing obedience to him in this
instance and duty which he calleth us unto, and so in all
other things. I would have every one of us think often of
this matter, what it is Christ requires of me personally, in a
way of duty and obedience. And I would have us labour to
have in great readiness all things which Christ requires of
us. And especially, brethren, I would have this in a readi-
ness, that Christ requires of me to walk very circumspectly
and carefully, to keep myself from spots, and pollution, and
defilements, by converse in the world. This Christ requires
at all times, in all instances, and upon all occasions. What
have we been preaching ? What have former teachers been
instructing us in ? All that you are taught is, that you should
come to the knowledge of all instances of duty, and the way
of them which Christ requires at your hands. And 'if ye
know these things, happy are ye if ye do them.'
This is your fruit-bearing, a direct contemplation upon
Christ; wherein I would beg, that both you and my own
soul might be found more to abound, while we are in this
world, and you will find Christ in the discharge of this duty
will make very near approaches, and frequent visits to your
hearts, more in the discharge of this duty, than of any other ;
and to have our hearts in a readiness to comply with every
instance of obedience Christ requires at our hands.
Thirdly, There is an abiding with Christ in point of af-
fection. There may be love and delight in all these things ;
if there be not, very spiritual contemplations will be a bar.
There is no duty, that is required of any man in this world
so spiritual, so heavenly, so evangelical, but through want
of love and delight, a man may be slothful in performing of
it. I may tie myself to do so this hour, or that hour, and
have no benefit to my own soul, nor give any glory unto
God,if there be not love and delight in it. They will sweeten
the duty, and refresh the heart of God and man, Christ and
us. So labour, brethren, and pray greatly for it, that you
VOL. XVI. 2 M
530 DISCOURSE VI r.
may abide with Christ with delight, that you may find a
sweetness and refreshment in it, and that every season of re-
tiring unto Christ may bring a kind of spiritual joy and glad-
ness to your hearts. Now you have a great opportunity,
having shaken off the occasions of life and other concern-
ments, to dwell with Christ, now it is a good time.
DISCOURSE VII.*
Question. When our own faith is weakened as to the hearing
of our prayers ; when we ourselves are hindered within our-
selves from believing the answer of our prayers ; have no
ground to expect we should be heard, or ground to believe
we are heard : what are those things, that greatly weaken
our faith, as to the answer of our prayers ; that though we
continue to pray, yet our faith is weakened as to the hearing
of our prayers ? And what are the grounds that weaken
men's faith in such a state ?
Answer. If our hearts are not duly prepared to the consi-
deration of the great and glorious properties, presence, and
holiness of God, and duly affected with them in our prepa-
ration for prayer, it is certain we can have no faith for the
hearing of our prayers.
It is also of great importance, that we consider aright in
what state the things we seek for are promised ; whether
temporal things, that are left to God; or spiritual, that lie
under a promise, and so we may press God immediately
about them.
There are two things that are certainly great weakeners
of our faith as to God's hearing our prayers.
First, The one is, that intermixture of self, which is apt
to creep into our prayers, in public especially, in the congre-
gation and assemblies, self-reputation in the exercise of
gifts, or whatever it be, weakens our faith as to the expec-
tation of God's hearing our prayers.
Secondly, The other is, that we pray with earnestness
and fervency, with noise and clamour of speech; but do not
industriously pursue the things we pray for. Unless we
• Delivered March Q2, 1676.
DISCOURSE VII. 531
watch and follow after these things, we shall not have
ground of faith for the hearing of our prayers. As for in-
stance ; when the soul is burdened with a corruption, there
is nothing we are more fervent in prayer unto God against ;
yet when we have done this, we take no more care to get it
mortified. Where is our faith, that our prayers may be
heard in this thing? we must pursue our prayers, or it
will weaken our faith as to the hearing of them. We all
pray ; but do we believe that God will hear and answer our
prayers ?
I shall not speak unto the nature of that faith we exer-
cise, or what assurance we may have of God's hearing our
prayers; but I will tell you plainly what hinders in us the
answer of our prayers.
1. We are not clear that our persons are accepted. God
had respect unto Abel, and his offering ; and not unto Cain,
and his offering. We can have no more faith that our prayers
are heard, than we have faith that our persons are accepted.
How many of us are dubious, and know not whether we be-
lieve or no? or are the children of God or no? According
as our faith is, as to the acceptance of our persons ; so ordi-
narily our faith will be, as to the hearing of our prayers. I
do acknowledge, that sometime under extraordinary dark-
ness, or temptation, whilst a person doth not at all know,
nor hath any assurance, what is his own condition, whether
approved, or rejected of God; yet the Holy Spirit of God
many times gives assurance of the hearing of that prayer,
■which is poured out in the anguish of the soul. But let us
bring things unto a good issue between God and our souls,
and not complain that our prayers are not heard, when we
are negligent to come unto the assurance of faith about the
acceptance of our persons. We have had many days of
prayer, and have not seen that return of our prayer, that we
designed. This evil lies at the bottom, that we have been
dubious as to our state of acceptance with God. Let us la-
bour to amend it.
2. Another thing is this ; pray while you will, you will
not believe your prayers are answered, if you indulge any
private lust, or do not vigorously endeavour the mojtifi-
cation of it, according to what the Scripture and duty re-
quire. If any lust ariseth in the soul, and we do not
2 M 2
532 DISCOURSE VII.
immediately engage to mortify it, as God requires, it will
break out, and weaken our faith in all our prayers. There-
fore if you will be helped to believe the answer of your
prayers, labour to search your hearts. Do not think that no
corruption is indulged, but such as break out into open sin.
It may be, you do not know the corruption you indulge ; la-
bour therefore to find it out, and you will find how your
faith is weakened thereby.
3. Again, want of having treasured up former experiences
of the hearing of prayer. We have not provided as we ought
in this matter. If we had laid up manifold experiences of
God's having heard our prayers, it would strengthen our
faith that God doth hear them. It maybe some have prayed
all their days, God hath kept their souls alive, that they have
not wickedly departed from God, and they have obtained
particular mercies; why such ought to keep a constant re-
cord of God's hearing their prayers. Every discovery made
of Christ that draws our souls more to love him, and en-
gageth us to cleave unto him, is our experience of God's
hearing our prayers.
4. I might add; when we ourselves are not sensible that
we arise unto that fervency of prayer, that is required of
them that believe. If we pray in the congregation, in our
closets, or families, and when we have done are not sensible
that we have risen up unto that fervency that is required, we
cannot believe our prayers are answered.
It is the duty of all men to pray unto the Lord; but it is
incumbent on none more than those, who have really and
sincerely given up themselves unto God, and yet in truth
have no comfortable persuasion concerning their condition.
That is a state wherein I am so far from discouraging prayer,
that it is your season for prayer, in the whole of your lives.
When Paul was first called, before such time as he had evi-
dence of the pardon of his sins, it is said, ' Behold, he prays.'
If they truly attend unto their state and condition, they may
be sure to be the persons of whom also it will be said. Be-
hold, they pray. And even in these prayers they may exer-
cise faith, when they have not faith to believe that their
prayers are heard. But while in this condition, it will be
hard to believe that their prayers are heard, when they can-
not believe that their persons are accepted.
533
DISCOURSE VIII.
Question. When may any one sin, lust, or corruption be
esteemed habitually prevalent?
Ansiver. I shall premise some few things, before I come
to answer the question.
First, All lusts and corruptions whatsoever, have their
root and residence in our nature, the worst of them. For,
saith the apostle. Jam. i. 14. 'Every man is tempted of his-
own lust.' Every man hath his own lust, and every man hath
all lust in him ; for this lust, or corruption, is the deprava-
tion of our nature, and it is in all men. And in the root and
principle of it, it is in all men even after their conversion. So
saith the apostle concerning believers, Gal. v. 17. 'The flesh
lusteth against the Spirit, so that ye' (believers) * cannot do
the things that ye would.' What doth the flesh lust unto?
Why it lusts unto the works of it. What are they? Adul-
tery, fornication, uncleanness, licentiousness, idolatry,
witchcraft, hatred, strife, sedition, heresy, envy, murder,
drunkenness, revelling, and such like. The flesh lusteth
unto all these things in believers, the worst things that can
be mentioned. Whence is that of our Saviour, which yields
to me a doctrine which is a sad truth ; but so plain, that
nothing can be more. He foretells marvellous troubles, great
desolations and destructions, that shall come upon the world,
and befall all sorts of men, and says, it is a day that as * a
snare shall come on all them that dwell on the face of the
whole earth.' Nothing makes me more believe that day, that
terrible day of the Lord, is coming upon the face of the
whole earth, than this, that it comes as ' a snare.' Men
do not take notice of it, do you therefore take heed to your-
selves, you that are my disciples, believers, 'take heed to your-
selves, lest at any time your hearts be overcharged with sur-
feiting, and drunkenness, and the cares of this life, and so
that day come upon you at unawares.' The doctrine I ob-
serve from thence is this : That the best of men have need to
be warned, to take care of the worst of sins in the approach
of the worst of times. Who would think, when such trou-
bles, distresses, desolations, were coming upon a nation, in
534 DISCOURSE VIII.
that place the disciples of Christ should be in danger of being
overtaken with surfeiting, and drunkenness, and the cares of
this life? Yet he, who is the wisdom of God, knew how it
would be with us. Nay, what if a man should say from ob-
servation, that professors are never more in danger of sensual,
provoking sins, than when destruction is lying nearest at the
door? • In that day,' saith he, ' take care.'
Secondly, Another thing I would premise is this: That this
root of sin abiding in us, as I have shewed, will upon its ad-
vantage, work unto all sorts of evils; which should give us
a godly jealousy over our souls, and over one another. Saith
the apostle, Rom. vii. 8. 'Sin wrought in me all manner of
concupiscence.'
Thirdly, If it be so, that sin doth thus always abide in us,
and will upon occasions work to all its fruit, to all manner of
concupiscence; then the mortification of sin is a continual
duty, that we ought to be exercised in all our days. Col.
iii, 3. ' Ye are dead, and your life is hid with Christ in God.*
A blessed state and condition ! I desire no better attainment
in this world, than this holds out. But what duty does the
apostle infer from thence? ' Therefore,' saith he, 'mortify
your members, which are upon the earth.' What, 1 pray?
' Fornication, uncleanness, inordinate affections, evil con-
cupiscence, and covetousness, which is idolatry.' The
mortification of sin is a duty incumbent upon the best of
saints.
Fourthly, The fourth thing I would premise is this : That
a particular sin doth not obtain a signal prevalency, without
it hath some signal advantage : for our corrupt nature is uni-
versally and equally corrupt ; but a particular sin obtains
prevalency by particular advantages.
It would be too long to speak of all those advantages ; I
shall name two, whereunto others maybe reduced.
1. The inclination of constitution gives particular advan-
tages unto particular sins. Some may be very much inclined
to envy ; some to wrath and passion ; and others to sensual
sins, gluttony, drunkenness, uncleanness, to name the things
which our Saviour names, and warns us of. It is with re-
spect hereunto, that David said he * would keep himself from
bis iniquity,' as some think. I have only this to say ; that it
hath been much from the fallacy of the devil, that men have
DISCOURSE VIII. 535
been apt to plead constitution, and the inclination of their
constitution to the extenuation of their sin, when indeed it
is an aggravation. I am apt to be passionate in my nature,
saith one ; I am sanguine, saith another, and love company.
They make their natural inclinations to be a cover and excuse
for their sin. But this I must say as my judgment, that if
grace does not cure constitution sins, it hath cured none •
and that we can have no trial of the efficacy of grace, if we
have it not in curing constitution sins. The great promise
is, that it shall change the nature of the wolf and the lion, of
the bear, the asp, and the cockatrice, and that they shall be-
come as lambs ; which it can never do, if it doth not change
it by an habitual counterworking of inclinations arising from
constitution. If grace being habitual doth not change the
very inclination of constitution, I know not what it doth.
That is the first advantage whereby particular sins come to
have signal advantage and prevalency.
2. Outward occasions. And I refer them unto two heads.
(1.) To education; particular sins get advantage by edu-
cation. If we do even in education instruct our children to
pride by their fineries, and deportment to themselves, if we
teach them to be proud, we heap dry fuel upon them, till
such time as lust will flame. Let us take heed of this. It is
an easy thing to bring forth a proud generation by such
means.
(2.) Society in the world, according to occasion of life,
is that which inflames particular corruptions. According as
men delight in their converse, so corruption will be provoked
and heightened by it.
I have spoke all these things previously to shew you
where lies the nature and principle of the danger we are going
to inquire into, and how it comes to that condition.
Now I shall inquire a little into the question itself : How
we may know whether a particular corruption be habitually
predominant or no ?
Brethren, I take it for granted, the vilest of those lusts
which our Saviour and his apostles warn us against to mor-
tify and crucify, may be working in the hearts and minds of
the best of us ; and that a particular lust may be habitually
prevalent, where, for particular reasons, it never brings forth
536 DISCOURSE VIII.
outward effects ; therefore, look to yourselves. I say then,
when the mind and soul is frequently and greatly, as
there are occasions, urged upon and pressed with a particu-
lar lust and corruption, this doth not prove that particular
lust and corruption to be habitually prevalent ; for it may be
a temptation. This may all proceed from the conjunction of
temptation with indwelling sin, which will make it fight and
war, and use force, and lead captive.
But suppose a person be in that condition, how shall he
know whether it be a temptation in conjunction wiih indwell-
ing sin in general ? Or, whether it be an habitual prevalency
of a particular corruption ?
I answer,
I. It is not from the prevalency of corruption these three
ways :
1. If the soul be more grieved with it, than defiled by it,
it is a temptation, and not a lust habitually prevalent. In
this case, when a heart is so solicited with any sin, sin and
grace are both at work, and have their contrary aims. The
aim of grace is to humble the soul, and the aim of sin to de-
file it. And the soul is so far defiled, as by the deceitfulness
and solicitations of sin, consent is obtained. Defilement
ariseth not from temptation, as active upon the mind ; but
from temptation, as admitted with consent : so far as it con-
sents, whether by surprisal, or long solicitations, so far it is
defiled. It is otherwise if the soul be more grieved with it,
than defiled by it.
2. It is so when the soul can truly, and doth look upon
that particular corruption, as its greatest and most mortal
enemy. It is not soldiers who have ruined my estate, nor a
disease that hath taken away my health, nor enemies who
have ruined my name or opposed me ; but this corruption,
which is my great and mortal enemy. When the soul is
truly under this apprehension, then it is to be hoped, it is
the power of temptation ; and not the prevalency of lust, or
corruption.
3. It is so also when a man maintains his warfare and
his conflict with it constantly, especially in those two great
duties of private prayer and meditation; which if once the
soul be beat off from, it is driven out of the field, and sin is
DISCOURSE VIII. 537
conqueror. But so long as a man maintains the conflict in
the exercise of grace in those duties, I look upon it as a
temptation, and not an habitual, prevalent lust.
II. I shall now proceed to shew when a corruption is
habitually prevalent.
And here is a large field before me, but I shall only
speak some few things.
1. When a man doth choose, or willingly embrace known
occasions of his sin, that sin is habitually prevalent. There
is no man that hath the common imderstanding; of a Chris-
tian, and hath any corruption or lust working in him, but
he knows what are the occasions that provoke it. No man,
unless he is profligately wicked, can choose sin for sin's
sake. But he who knows what are the occasions that stir
up, excite, and draw forth any particular corruption, and
doth choose them, or willingly embrace them, there is the
habitual prevalency of sin to a high degree in the mind of
that man, whosoever he be : for sin is to be rejected in the
occasion of it, or it will never be refused in the power of it.
2. Let a man fear it is so, when he finds argument
against it to lose their force. No man is under the power of
particular corruption, but will have arguments sugo-ested to
his mind from fear, danger, shame, ruin, against continuing
under that corruption. When a man begins to find these
arguments abate in their force, and have not that prevalency
upon his mind they have had, let him fear there is an ha-
bitual prevalency of his corruption.
3. When a man upon conviction is turned out of his
course, but is not turned aside from his design, when he
traverseth his way like the wild ass : ' In her occasion who
shall turn her aside V If you meet her, or pursue her, you
may turn her out of her way; but still she pursues her de-
sign. Men meet with strong convictions of sin, strono- re-
bukes and reproofs ; this a little puts them out of their way,
but not from their design or inclination ; the bent of their
spirit lies that way still, and the secret language of their
heart is, that it was free with me, to be as in former days.
Certainly a corruption is habitually prevalent, if it seldom
or never fails to act itself under opportunities and tempta-
tions. If a man who trades cheats every time he is able to
do so, he hath covetousness in his heart. Or if a man when-
538 DISCOURSE IX.
ever opportunity and occasion meet together to drink, doth
it to excess ; this is a sign of an habitual corruption, if he
be not able to hold out scarce at any time against a con-
currence of temptation and opportunity.
4. When the soul, if it will examine itself, will find it is
gone from under the conduct of renewing grace, and is at
the best but under the evidence of restraining grace. Be-
lievers are under the conduct of renewing grace, and I grant
that sometimes, when under the power of corruption and
temptation, even they have broken the rule of renewing
grace, God will keep them in order by restraining grace, by
fear of danger, shame, and infamy; by outward considera-
tions set home upon the mind by the Spirit of God, which
keeps them off from sin ; but this is but sometimes. But if
a man finds his heart wholly got from under the rule of re-
newing grace, and that he hath no leading or conduct but
restraining grace, his sin hath got the perfect victory over
him; that is, he would sin on to the end of his life, were it
not for fear of shame, danger, death, and hell ; he is no
longer acted by renewing grace, which is faith and love,
faith working by love. A man who hath a spiritual under-
standing may examine himself, and find under what conduct
he is.
5. Lastly, when there is a predominant will in sinnino-,
then lust is habitually prevalent. Sin may entangle the
mind, and disorder the affections, and yet not be prevalent;
but when it hath laid hold upon the will, it hath the mastery.
DISCOURSE IX.*
Question. Whether lust or corruption habitually preva-
lent, be consistent with the truth of grace?
Answer. This is a hard question, there are difficulties in
it, and it may be it is not precisely to be determined. I am
sure we should be wonderful careful what we say upon such
a question, which determines the present and eternal con-
dition of the souls of men.
• Delivered April 19, 1677.
DISCOURSE IX. 539
Supposing we retain something of what was spoken in
statino- a lust or corruptions© habitually prevalent, because
this is the foundation of our present inquiry, I shall bring
what I have to say upon this question to a few heads, that
they may be remembered.
I say then.
First, It is the duty of every believer to take care, that
this may never be his own case practically. We shall meet
with straits enough, and fears enough, and doubts enough
about our eternal condition, though we have no lust, nor
corruption habitually prevalent. Therefore, I say, it is the
duty of every believer to take care this may never be his
case : David did so, Psal. xix. 12, 13. 'Who can understand
his errors?' saith he, ' Cleanse thou me from secret faults.
Keep back thy servant also from presumptuous sins : then
shall I be upright, and free from the great offence.' He ac-
knowledges his errors and sins, and prays for cleansing,
purifying, pardon ; but for presumptuous sins, sins with a
high hand, and every habitual corruption which hath some-
thing of presumption. Lord, ' keep back thy servant from
them,' saith he. The apostle's caution is to the same pur-
pose, Heb. xii. 15. ' Looking diligently, lest any man fail
of the grace of God, lest a root of bitterness spring up.'
There is the root of bitterness in every one, which I look
upon as a corruption in some measure habitual, if it springs
up unto great defilement. And I beseech you, brethren,
beg of God for your own souls and mine, that we may be
careful this be never our case.
Secondly, The second thing I would observe is this :
Whatever may be said concerning its consistency with grace,
it is certainly inconsistent with peace. I wish we would
remember what description was given before of this preva-
lent corruption, that we might consider the things now ap-
plied unto it. Here though I would be as tender, as of the
apple of mine eye, in these things, I will not fear to say
this : that the peace which any one hath concurring with a
prevalent corruption, is security, not peace. I know men
may be at great peace under prevalent corruptions, and live
upon good hopes, that they shall be accepted with God, that
it shall be well with them in the latter end, and that they
shall have power one time or other against this corruption,
540 DiscouRsr. ix.
and will leave it when it is seasonable, and strive against it
more than they have done. But all such peace is but se-
curity. Under prevalent coriuption there is a drawing back;
for I would state the matter thus : a person who is a profes-
sor, and hath kept up to duties and obedience, till some lust
hath gotten strength by constitution, temptations, or occa-
sions of life, and hath drawn him off from his former reno-
vation in walking with God ; there is then a drawing back.
' Now,' saith the apostle, ' if any man draw back, my soul
hath no pleasure in him;' Heb. x. 38. And when God hath
no pleasure according to the several degrees of backsliders
(it may be that is meant of final apostacy), he doth not
intimate any thing that is a ground of peace to that soul.
So Isa. Ivii. 17. ' For the iniquity of his covetousness I was
wroth, and hid myself from him.' If there be an incurable
iniquity of covetousness, or any other iniquity, whether
manifest unto us or no, God is angry and doth hide himself
from us. I pray, brethren, let us examine our peace ; and
if we find we have a peace that can maintain its ground and
station under prevalent corruption, trust no more to that
peace, it will not stand us in stead when it comes to a trial.
Thirdly, The third thing I would say is this : That if a
prevalent corruption be not inconsistent with the truth of
grace, it is certainly inconsistent with the true exercise of
grace. It is not indeed inconsistent with the performance
of duties, but it is inconsistent with the true exercise of
grace in the performance of duties. It is often seen and
known, that persons mider prevalent corruption will multiply
duties, thereby to quiet conscience, and to compensate God
for what they have done amiss. Persons may multiply
prayers, follow preaching, and attend to other duties, when
they use all these things, through the deceitfulness of sin,
but as a cloak unto some prevailing corruption. But in all
those duties there is no true exercise of grace.
The true determination of this question depends upon a
right exposition of 1 John ii. 15. if we could understand that
verse, it determines this point : * Love not the world, neither
the things that are in the world : if any man love the world,
the love of the Father is not in him.' There is the question
whether prevalent corruption be inconsistent with true grace ?
1 know the words may have this construction. If any man
DISCOURSE IX. 541
do make the world his chiefest good, if any man put the
world in the place of God, then the love of the Father is not
in him ; he hath either received no love from God, or he
hath no love to God, as a Father in Christ. But indeed, the
apostle speaking unto believers, I am apt to think, speaks
not of the whole kind, but degrees : if there be a prevalency
of love of the world, there is no prevalency of the actings of
the love of the Father; that they do not concern the habi-
tual principles of the love of the world, and of the love of
the Father, but the prevailing actings of the one and the
other. And accordingly it may be said of all other graces
whatsoever, that where there is a prevalency of the acting of
sin, there is a suspension of the exercise of grace. Brethren,
if any of us have been under the power of prevalent corrup-
tion (I will be still tender, and speak what ought to be re-
ceived and believed, whether people do or not), it is much to
be feared, we have lost all our prayers and hearing, because
we have not had a true exercise of grace in them. Some ex-
ercise there may be, but a due and true exercise of grace will
be laid asleep by prevalent corruption. And therefore let us
take heed of prevalent corruption, as we would take heed of
losing all things that we have wrought, our praying, hearing,
suffering, charity, for want, nf a Hup. evprcise of grace in
them.
Fourthly, I shall grant this, that spiritual life may be in
a swoon, when the spiritual man is not dead. There is a kind
of deliquium of the spirits, called swooning away, that
may befall believers, which suspends all acts of life, when
yet the man is not dead. So I say, though I should see a man
through the prevalency of corruption 'have all the evidences
of a spiritual life cast into a swoon, yet I will not presently
conclude the spiritual man is dead. Take the case of David,
from the time of his great fall and transgression in the mat-
ter of Uriah, until the coming of Nathan the prophet. Per-
sons are generally inclined to believe,that the spiritual life
was in a swoon, when the spiritual man was not dead. His
fall, as an honest man said, beat the breath out of his body,
and he lay a long time like a man dead, by reason of that
power, which one signal sin left in his soul. And take that
as a great instance, that one sin, not immediately taken off
542 DISCOURSE IX.
by great humiliation, leaves great and even habitual inclina-
tions in the soul to the same sin. So that some ascribed it
unto the corruption of our nature. For it is a great and dif-
ficult question in divinity, how one particular sin, as the sin
of Adam was, should bring in habitual corruption to our na-
ture. To which some answer thus : That any one, single,
moral act performed with a high hand, hath great obliquity
in it, disposing our whole nature to corruption. David, by
that single act of flagrant wickedness, did continue in it for
so long a space of time, till Nathan came and administered
some good spirits to him that relieved him out of his swoon.
Wherefore I say that I will not judge a person to be spiri-
tually dead, whom I have judged formerly to have had spi-
ritual life, though I see him at present in a swoon as to all
evidences of the spiritual life. And the reason why I will •
not judge so, is this; Because if you judge a person dead, you
neglect him, you leave him ; but if you judge him in a swoon,
though never so dangerous, you use all means for the retriev-
ing of his life. So ought we to do to one another, and our
own souls.
Fifthly, There is a prevalency of sin that is inconsistent
with true grace, which may befall those who have been pro-
fessors. So the apostle doth plainly declare, Rom. vi. 16.
' Know ye not, that to whom ye yield yourselves servants to
obey, his servants ye are to whom ye obey ; whether of sin
unto death, or of obedience unto righteousness?' There is
such a serving of sin, as puts a man into a contrary state.
Sixthly, I shall add but one thing more, and that is this :
There may be a corruption, sin, or lust, habitually prevalent
as to whatsoever evidences the person in whom it is, or
others can discern ; and yet the root of the matter, the root
of spiritual life be notwithstanding in the person.
Suppose then there be such a prevalency, that the soul
judges to be habitual, how shall we know, whether the root
of the matter be in such a person or no ?
If the soul hath any thing left of spiritual life, there will
be something of vital operations in that soul. Now the vital
operations that give evidence the soul is not absolutely slain
by prevalent corruption, are opposition, and humiliation. So
long as the soul, though it be never so much captivated, is
DISCOURSE IX. 543
conscious to itself of a sincerity in the opposition it makes,
there is an evidence of a vital operation, as likewise where
it is constant in its humiliation on that account.
But if it be farther inquired how it may be known that
this humiliation is sincere?
I answer, It cannot be known from its vigour and eflScacy ;
for that overthrows the question. For if the opposition was
vigorous and effectual, it would break the power of lust and
corruption, so that it would be no more prevalent. But two
ways it may be known.
1. By its constancy. If the root of the matter be still in
us, there will be a constant opposition to every act of any
prevailing corruption whatsoever. I do not speak about
violent temptations, but ordinary cases, in which I know not
whence we should conclude the root of the matter is in that
man, who doth not make a sincere opposition to every in-
stance of the acting of prevalent corruption. If a man can
pass over one and another instance of prevalent corruption
without any humiliation for it, the holy sovereign God shew
him grace and mercy ; but it is to me the way of a serpent
upon a stone, I see it not, I know it not.
2. It is sincere if it be from its proper spring, that is, if
the opposition be not from conviction, light, or conscience
only ; but from the will of the poor sinner. I would do other-
wise, I would have this sin destroyed, I would have it rooted
out, that it should be no more in me, my will lies against it,
however it hath captivated my affections and disturbed my
course.
This is all I dare say upon this question : that there may
be an habitual prevalency of corruption which may seem so
to them in whom it is, as also to those who converse with
them, and yet the root of the matter be in them. We may
know the root of the matter by the acting of spiritual life, in
, opposition going before, and humiliation coming after. We
may know the sincerity of these vital actings by their con-
stancy, and by their spring, if we are constant in them, and
if they arise from our wills.
644
DISCOURSE X.*
Question. What shall a person do who finds himself under
the power of a prevailing corruption, sin, or temptation?
Answer. I shall premise only this one thing, and then in-
quire whether it belongs to us, or no.
This prevalency hath many degrees. It may be a pre-
valency to outward scandal, or to the utter loss of inward
peace, or to tlie disquieting and divesting of us of that tran-
quillity of mind, usually which Christ calleth us unto. Now
pray consider, that I speak to it equally and in every de-
gree. And perhaps there may be none of us, but at one
time or other, after inquiry, will have had experience in one
degree or other, either to disquietment, loss of peace, or
scandal.
What shall such a person then do, who finds it so with
him?
I answer.
First, He should labour to affect his mind with the dan-
ger of it. It is not conceivable how subtle sin is to shift off
an apprehension of the danger of it. Notwithstanding this,
says the man, yet I hope I am in a state of grace, and shall
be saved, and come to the issue of it at one time or other:
and so the mind keeps off a due sense of the danger of it.
I beseech you, brethren and sisters, that if this be your con-
dition, labour to affect your minds, that this state, as far as I
know, will end in hell. And let not your minds be relieved
from the apprehension, that upon due and good grounds of
faith, these ways go down to the chambers of death. Do not
please yourselves imagining you are members of the church,
and have good hopes of salvation by Jesus Christ; but con-
sider whither this tends ; and affect your minds with it.
Secondly, When the person is affected with the danger
of it, the next thing to be done is, to burden his conscience
with the guilt of it. For the truth is, as our minds are
upon many pretences slow to apprehend the danger of sin;
so our consciences are very unwilling to take the weight
of the burden of it, as to its guilt. I speak not of men of
• Delivered May 4, 1677.
DISCOURSE X. 545
searea consciences, that lay what weight you will upon them,
will feel none; but even the consciences of renewed men,
unless they use all the ways and means whereby conscience
may be burdened, as by apprehensions of the holiness of
God, of the law, of the love of Christ, and of all those things
whereby conscience must be made to feel the weight of its
guilt. No sooner doth it begin to be made a little sick with
a sense of the guilt of sin, but it takes a cordial presently.
Here this sin hath taken place, it hath contracted this and
that guilt ; I have been thus long negligent in this or that
duty ; 1 have thus long engaged in this and that folly, and
been so given up unto the world ; I must take to Christ by
faith, or I am undone : it is afraid of making its load. But
let conscience bear the burden, and not easily shift it off,
unless it can, by true faith guided by the word, load it upon
Christ, which is not a thing of course to be done.
Thirdly, What shall we do in case we have this appre-
hension of its danger, and can be thus burdened with its
guilt? Pray for deliverance. How? You will say. There is
in the Scriptures mention of ' roaring;' Psal. xxxii. 3. The
voice of my roaring. And likewise of * shouting;' Lam. iii. 3.
' I shouted and cried.' This is a time to pray, that God
would not hide his face from our roaring, nor shut out our
prayers when we shout unto him ; that is, to cry out with all
the vigour of our souls. Christ is able * to succour' and help
them that ' make an outcry' to him. The word signifies so,
and our word ' succour,' signifies a running in to help a man
who is ready to be destroyed. These may seem hard things
to us, but it is a great thing to save our souls, and to deliver
ourselves from the snares of Satan.
Fourthly, Treasure up every warning, and every word
that you are convinced was pointed against your particular
corruption. There is none of you who may have the power
of particular corruptions, but God at one time or other in
his providence or word, gives particular warning, that the
soul may say, This is for me, I must comply with it : but ' it
is like a man that sees his face in a glass, and goes away,
and immediately forgets what manner of man he was :' there
is an end of it. But if God give you such warnings, set
them down, treasure them up, lose them not, they must be
vol.. XVI. 2 N
546 DISCOURSE XI.
accounted for. ' He that being often reproved, hardens his
heart, shall perish suddenly, and that without remedy.'
Fifthly, I shall mind you of two rules, and so have done.
1. In your perplexities, as to the power of sin, exercise
faith, that notwithstanding all, you see and find that you are
almost lost and gone, there is a power in God, through
Christ, for the subduing and conquering of it.
2. It is in vain for any to think to mortify a prevailing sin,
who doth not at the same time endeavour to mortify all sin,
and to be found in every duty. Here is a person troubled and
perplexed with a temptation or corruption ; both are the same
in this case : he cries, O, that I were delivered ; I had ra-
ther have deliverance than life; I will do my endeavour to
watch against it. But it may be this person will not come
up to a constancy in secret prayer; he will go up and down,
and wish himself free, but will not be brought up to such
duties wherein those lusts must be mortified. Therefore
take this rule along with you; never hope to mortify any
corruption whereby your hearts are grieved, unless you
labour to mortify every corruption by which the Spirit of
God is grieved; and be found in every duty, especially those
under which grace thrives and flourishes.
DISCOURSE XI.
Question. What is our duty with respect to dark and difficult
dispensations of God's providence in the world?
Answer. In answer unto this question, three things are
to be considered.
First, What are, in a Scripture sense, those things that
make a season of providence dark and difficult?
Secondly, What are the open signs of the coming and
passing of such a season over us? And,
Thirdly, What are our special duties in reference to our
entering into, and passing through, such a season?
First, What are those things that make a season of pro-
vidence dark and difficult?
DISCOURSE XI. 547
I find four things in Scripture that make a dark season
of providence ; and, if I mistake not, they are all upon us.
1. The long-continued prosperity of wicked men. This
you are sensible is the most known case of all the Old Tes-
tament, Psal. Ixxiii, Jer. xii. 1 — 3. Hab. i. 4. 13. and many
other places. The holy men of old did confess themselves in
great perplexity at the long-continued prosperity of wicked
men, and their long-continued prosperity in ways of wicked-
ness. Give but this one farther circumstance to it, the long-
continued prosperity of wicked men, in their wickedness
when the light shines round about them to convince them of
that wickedness, and God speaks in and by the light of his
word against them, that is a trial. When all things were
wrapped up in darkness and idolatry, it is no wonder at the
patience of God ; but when things come in any -place to that
state, that many continue prosperous in wickedness when
the day is upon them that judges them, it is a difficulty.
2. It is a difficult season of providence, when the church
is continued under persecution and distress in a time of
prayer, when they give themselves to prayer. The difficulty
seems mentioned, Psal. Ixxx. 4. ' O Lord, how long wilt
thou smoke against the prayer of thy people V This made it
hard, that God should afflict his church, and keep her under
distresses, and suffer the furrows to be made long upon her
back, and continue her under oppression from one season to
another; there may be evident reason for that. But, saith
God, 'Call upon me in the time of trouble, and I will hear.'
God bath promised to hear the church. 'Will not God
avenge the elect that call upon him day and night? He will
do it speedily.' Now when God seems to be angry with the
prayers of his people, that is a difficult season : when they
cry and shout and God shuts out their prayers, that makes
a dark providence.
As the other difficulty is evidently upon us ; so I hope we
have this difficulty to conflict withal, that the anger of God
continues to smoke against the prayers of his people, as
having stirred up many a blessed cry to himself, for there is
a time when he will hear and ansvt^er their prayers.
3. It is a dark and difficult dispensation of providence,
when the world, and nations of the world, are filled with con-
fusion and blood, and no just reason appearing why it should
' 2 N 2
548 DISCOURSE XI.
be BO. When our Saviour foretells a difficult season, Matt.
xxiv. and Luke xxi. he says, There shall be terrible times,
such as never were ; nation shall rise against nation, and
kingdom against kingdom, and there shall be wars, blood-
shed, and earthquakes ; and the very elect shall hardly
escape. Therefore God calls such a time, a day of darkness,
yea,of thick darkness, Joel ii. 2. a dark gloomy day. There
is nothing to be seen in all the confusions that are in the
world at this day, but that the frogs of unclean spirits are
gone forth to stir up the lusts of men to make havoc of one
another.
4. It adds greatly to the difficulty of a season, when we
have no prospect whither things are tending, and what will
be their issue.
There are two ways whereby we may have a prospect of
things that are in being: By the eye of God's providence,
when we perceive which way that looks: and by Scripture
rule. The truth is, we are in a time wherein no man can dis-
cern a fixed eye of providence looking this way or that way.
What will be the issue of these things ; whether it will be the
deliverance of the church, or the desolation of the nation and
straitening of the church; whether God will bring good
out of them in this generation, or any other time, none
knows : this makes it difficult. Psal. Ixxiv. 9- ' We see not
our signs,' have no tokens what God intends to do, ' neither
is there among us any to tell us how long.'
There is none of these things but make a season difficult,
and providence dark ; but when all of them concur together,
they cannot but greatly heighten it: and I think they are all
iipon us.
Secondly, What are the open signs of the coming and
passing of such a season over us?
There are three tokens or outward evidences of a difficult
season. It is so,
\. When God's patience is abused. You know that
place, Eccles. viii. 11. ' Because judgment is not speedily
executed upon an evil work, therefore the heart of the sons
of men is fully set in them to do evil.' Things pass thus;
men fall into wickedness, great wickedness; their con-
sciences fly in their faces, and they are afraid ; the power of
their lusts carry them into the same wickedness again, and
DISCOURSE xr. 549
their consciences begin to grow a little colder than they
were; no evil comes of it; and judgment is not speedily exe-
cuted ; and so their hearts at last come to be wholly set to
do evil. Hence others that look on say, here are men given
up to all wickedness, surely judgment will speedily come
upon these men; judgment doth not come, God is patient,
and so they themselves turn as wicked as the former. Abus-
ing of God's patience is an evident sign of a dispensation of
the displeasure of God in his providence : and if ever it was
upon any, it is upon us, and men learn it more and more
every day. Every one talks of other men's sins, and seeing
no judgment falls upon them, they give up themselves to the
same sins.
2. It is so when God's warnings are despised. * When
thine hand is lifted up, they will not see. That is a difficult
season, for, saith God, ' The fire of thine adversaries shall
consume them.' Never had people more warnings than we
have had ; warning in heaven above, and warning on the
earth beneath; warnings by lesser judgments, and warnings
by greater ; and warnings by the word. God's hand hath
been lifted up, but who takes notice of it? Some despise it,
and others talic of it as a tale to be told, and there is an end
of it. Who sanctifies the name of God in all the warnings
that are given us? 'The Lord's voice crieth unto the city,'
Micah vi. 9. but it is only * the man of wisdom,' of substance,
that seeth the name of God in these his cries unto the city
by his warnings from heaven and earth, signs and tokens,
and great intimations of his displeasure.
3.' An inclination in all sorts of people to security, and
to take no notice of these things. I have spoken unto this
business of security formerly, and I pray God warn you and
myself of it ; for I believe none of us are such strangers to
our hearts, but we can say, that under all these warnino-s
there is an inclination to security; if God did not prevent it,
we should fall fast asleep under all the judgments that are
round about us.
Any of these things shew that we are under a difficult
dispensation of providence; but where all concur, God be
merciful to such a people : it is the opening of the door to
let out judgments to the uttermost.
550 DISCOURSE XI.
Now if this be such a season, as 1 do verily believe we
are all sensible it is ; then.
Thirdly, What shall we do ? What are our special duties
in reference to our entering into, and passing through, such
a season?
I might speak unto the peculiar exercise of those graces
which are required unto such a season ; as faith, resignation
to the will of God, readiness for his pleasure, waiting upon
God, weanedness from the world, and the like; but I will
only give you three or four duties, which are peculiarly
hinted in such a season, and so have done,
1. Our first duty is, that we should meet together, and
confer about these things : Mai. iii. 16, 17. A good place in
difficult seasons, suclras some of us have seen. The day of
the Lord was coming that would burn as an oven : * Then
they that feared the Lord, spake often one to another ; and
the Lord hearkened, and heard it, and a book of remembrance
was written before him for them that feared the Lord, and that
thought upon his name. And they shall be mine, saith the
Lord of hosts, in that day when I make up my jewels, and I
will spare them as a man spareth his own son that serveth
him.' When was this? In a time of great judgment, and
great sin : ' When they called the proud happy, and they that
wrought wickedness were set up, and they that tempted God
were even delivered :' that is, 'appeared to be delivered.' It
is the great duty of us all, as we have opportunity and occa-
sion, to confer about these things ; about the causes of them;
what ariseth from the profane, wicked world ; what from a
persecuting, idolatrous world ; and (wherein we are more
concerned) what from a professing generation; and see how
we can sanctify the name of God in it. We might have as
great advantages as any under the face of heaven for the
discharge of this duty, if we did but make use of that prize
which God hath put into our hands ; but if we are fools, and
have no heart to improve it, the blame will be our own. You
have opportunities for meeting and assembling ; I fear there
are cold aflfections in your private meetings, I wish there be
not. It may be some thrive and grow ; I hope so : and others
are cold and backward, it is not a season for it. If God
would help us to manage this church aright, and as we ought
DISCOURSE XI. 551
to do, there can be no greater advantage under such a sea-
son, than we enjoy ; but we want voluntary inspection ; and
the Lord lay it not to our charge we have deferred it so long.
Much want of love might have been prevented, many duties
furthered, and many evils removed, if we had come up to
the light God hath given to us. But we are at a loss, and
God knows we suffer under it for want of discharging our
duty.
That is the first thing, to speak often one to another; to
sanctify the name of God by an humble, diligent inquiry into
the causes of these dispensations, and preparation for these
things.
2. The second duty in such a season, is privately for
every one of us to inquire of Jesus Christ in prayer and sup-
plication, what shall be the end of these things : you have
a great instance of it, Dan. viii. 13, 14. 'Then I heard one
saint speaking, and another saint said unto that certain saint
which spake. How long shall be the vision concerning the
'daily sacrifice, and the transgression of desolation, to give
both the sanctuary and the host to be trodden under foot?
And he said unto me. Unto two thousand and three hundred
days ; then shall the sanctuary be cleansed.' I suppose there
is something of the ministry of angels in it ; for this saint in-
quires, but the answer is made to Daniel : ' One saint said
unto another saint, and he said unto me.' But the speaking
saint was Jesus Christ. There was the Holy One that spake,
which he calls OIDVd ' a certain saint;' but the derivation of
the word is, 'One that revealeth secrets.' There was applica-
tion made unto Jesus Christ, who is the revealer of secrets,
to know how long. And you will find in the Scriptures, in
difficult dispensations, that is very many times the request of
the saints to God: How long? Dan. xii. 6. 8. 'How long
shall it be to the end of these wonders V And, ' O my Lord,
what shall be the end of these things ?' There is an humble
application by faith and prayer unto Jesus Christ, to know
the mind of God in these things, that will bring satisfaction
into our souls. Do not leave yourselves to wander in your
own thoughts and imaginations. It is impossible but we
shall be debating things, and giving a rational account of
them ; but all will not bring us satisfaction. But let us go
552
DISCOURSE XI.
to Jesus Christ, and say to him, ' O Lord, how long V And
he will give in secret satisfaction to our souls.
This is the second thing : frequently confer about these
things ; and press Jesus Christ to give your souls satisfac-
tion as to these dispensations. And then,
3. Another peculiar duty, required in such a season, is to
mourn for the sins that are in the world. That is recom-
mended to us, Ezek. ix. When God had given commission
unto the sword to slay both old and young, he spared only
them that mourned for the abominations that were done in
the land. We come short in our duty in that matter, in be-
ing affected with the sins of the worst of men. God being
dishonoured, the Spirit of God blasphemed, the name of God
reproached in them ; we ought to mourn for their abomina-
tions. We mourn for the sins among God's people, but we
ought also to mourn for those abominations others are guilty
of; for their idolatries, murders, bloodshed, uncleanness,
for all the abominations that the lands about us, as well as
our own, are filled with. It is our duty, in such a season, to
mourn for them, or we do not sanctify the name of God, and
shall not be found prepared for those difficult dispensations
of God's providence, which are coming upon us.
4. The fourth and last peculiar duty, which 1 shall men-
tion, is to hide ourselves. And how shall we do that? The
storm is coming, get an ark, as Noah did, when the flood
was coming upon the world, which is stated for a precedent
of all judgments in future times.
There are two things required to provide an ark ; fear and
faith.
(1.) Fear: * By faith, IVoah being moved with fear, pre-
pared an ark.' If he had not been moved with the fear of
God's judgments, he would never have provided an ark. It is
a real complaint, we are not moved enough with the fear of
God's judgments. W^e talk of dreadful things, as can befall
human nature, and expect them every day ; but yet we are
not moved with fear. ' Yet were they not afraid,' saith Jere-
miah, * nor rent their garments.' Nor do we do so. Habak-
Jcuk, upon the view of God's judgments, was in another
frame: chap. iii. 16. 'When I heard,' saith he, * my belly
trembled : my lips quivered at the voice : rottenness entered
DISCOURSE XI. 553
into my bones ; and I trembled in myself that I might rest
in the day of trouble.' This is the way to find rest in the day
of God's j udgments ; we are afraid of being esteemed cowards
for fearing God's judgments. And then,
(2.) We cannot well provide an ark for ourselves, unless
we be guided by faith, as well as moved by fear. ' By faith
Noah prepared an ark.' How many things there are to en-
courage faith, you have heard; the name, the properties of
God, and the accomplishment of the promise of God. By
virtue of all those properties encourage faith in providino-
an ark.
But you will say. We are yet at a loss, what this providing
of an ark, and hiding of ourselves is. ' A prudent man fore-
sees the evil, and hides himself.' God calls us to enter into
the chamber of providence, and hide ourselves till the indig-
nation be overpast. If we knew what this was, we should
apply ourselves unto it. I will tell you what I think in one
instance : give no quiet to your minds, until by some renewed
act of faith, you have a strong and clear impression of the
promises of God upon your hearts, and of your interest in
them. If it be but one promise, it will prove an ark. If
under all these seasons, moved with fear, acted by faith, we
can but get a renewed sense and pledge of our interest in any
one promise of God, we have an ark over us that will endure,
whatever the storm be. Think of it, and if nothing else oc-
cur to you, apply your minds to it, that you may not wander
up and down at uncertainties ; but endeavour to have a re-
newed pledge of your interest in some special promise of
God, that it belongs unto you, and it will be an ark in every
time of trouble that shall befall you.
554
DISCOURSE XIL*
I DID at two meetings inquire among ourselves, what was re"
quired in the time of approaching judgments and calamities,
that the world hath been, and is like to be, filled withal. And
God was pleased to guide us to the discovery of the neces-
sary exercise of many graces, and the necessary attendance
unto many duties for that end and purpose. And we did de-
sign to spend our time this day, to beg that God would give
us those graces, and stir them up by his Spirit unto a due ex-
ercise ; and that he would help us unto such a performance
of those duties, that when the Lord Christ shall come by any
holy dispensation of his providence, we may be found of him
in peace. That was the especial occasion of allotting the pre-
sent time unto this duty; noways excluding the reasons,
occasions, and matter of prayer, whicli at other times we at-
tend to for ourselves, the church, and the nation.
I would olFer a few words that may stir us up unto this
duty.
The Scripture doth everywliere, upon all such occasions,
call expressly unto us for a special preparation, by the exer-
cise of grace in reformation and holiness. 'Judgment must
begin at the house of God :' and what will be the end of
them 'that obey not the gospel?' What then is our duty?
Why, saith he, ' seeing that all these things shall be dis-
solved' (all this outward frame of things), ' what manner of
persons ought we to be in all holy conversation and godli-
ness V Brethren, we ought at all times to attend unto all
holy conversation and godliness; but, saith the apostle,
the approach of judgment is a peculiar motive thereunto:
' seeing that all these things are to be dissolved.' It is true,
seeing Christ hath died for us, washed us in his blood, and
given his Holy Spirit unto us, ' What manner of persons
ought we to be V But the great motives are not exclusive of
occasional exercises, but give an addition unto them. ' Take
heed that you be not overtaken with surfeiting and drunken-
ness,' with any excess in the use of the creature. What if it
be so? 'Then that day will come upon you at unawares.'
* j:)f'livered Miuch !•!. 1678.
DISCOURSE XII. 555
The day when all shall be dissolved; the day of judgment,
the day of approaching calamities. You ought at all times
to take care of these things, but if your minds are not in-
fluenced in the consideration of the approach of that day,
* you are not my disciples.' I do not at all speak unto what
preparations are required.
I could also reflect on those places, where God expresseth
his great displeasure against such, who did not labour for a
peculiar preparation upon approaching calamities. Isa. xxii.
12 — 14. ' I called for mourning, and fasting, and girding
with sackcloth ;' and you betook yourselves unto feasting
on all occasions : ' Surely, saith the Lord, this iniquity shall
not be purged from you, till ye die.' And it is reckoned
among the- sins of the most profligate persons, that when
God's hand is lifted up, and ready to strike, they will not
see, so as to learn righteousness; Isa. xxvi. 11.
Let us therefore beg for grace. Though God multiplieth
warnings, makes appearances of mercy, and then writes
death upon them, and entangles every thing in darkness ;
yet our work goes slowly on in preparation. Cry earnestly
unto God for such supplies of his grace and Spirit, that may
eftectually bring us unto him : that we may no longer abide
in the frame wherein we are.
There are three things, and no more, that I know of
(others may be named, but they may be reduced unto these
three heads), that are required of us in reference unto ap-
proaching judgments. And there is not one of them through
which we can pass, or which we can perform in a due man-
ner comfortably unto ourselves, and unto the glory of God,
without we have some singular and eminent preparation for
it. And they are these :
First, That we ourselves stand in the gap to turn away
the threatened judgments.
Secondly, That we may be fit for deliverance, if it please
the Lord graciously to give it unto us ; saith Christ, speaking
of great calamities, ' Lift up your heads, for the day of your
salvation draws nigh.'
Thirdly, That we may cheerfully and comfortably go
through the calamities, if they shall overtake us.
These three are comprehensive of all the threats of ap-
556 niscoLRSii xir.
preaching judgments and darkness that encompass us at this
day. Now there is not one of them that we can be any way
fit for, unless our hearts and lives are brought into an ex-
traordinary preparation, according as God calls and requires.
I do not know whether we believe these things or no, but
they will be shortly found to be true.
First, Who dares among us to propose himself to stand
in the gap, to divert judgments from the nation, otherwise
than in a formal manner, who is not prepared by these things
w-e have spoken of, and hath not some good and comfortable
persuasion of his own personal interest in Christ, and hath
not freed himself from those sins that have procured these
judgments, and who lives not in a resignation of himself
unto the will of God? Who dares to do this? We shall pro-
voke God, if we think to stand in the gap, and turn away
judgments from the nation ; when we see ourselves are con-
cerned in procuring those judgments.
Secondly, We cannot be meet for deliverance, unless we
are thus prepared. I have heard a notion preached, and
spoken upon other occasions, which I confess I never liked;
and the more I consider it, the more I dislike it ; and that is,
that God, in the deliverance of his people, works for his own
name's sake, that he may have all the glory, that it shall be
seen merely to be of grace ; and therefore he will oftentimes
deliver his people, when they are in an unreformed and un-
reforming condition, that he may shame them and humble
them by his mercy and grace afterward. I know no rule of
Scripture upon which this notion may be grounded, nor one
instance or example whereby it may be made out.
Here lies the truth of it: when there are two things con-
curring in the deliverance of the church, God will deliver
thera notwithstanding all their sins and unworthiness, with-
out any previous humiliation in themselves. First, When
God hath fixed and limited a certain season in his word and
promise for their deliverance. And, secondly. When ante-
cedent unto their deliverance they want means for humi-
liation. God delivered the children of Israel out of Egypt,
when they were in a very bad condition, an ignorant, stub-
born, faithless generation. But both these things were
concurring. God was engaged in point of his promise, that
DISCOURSE XII. 557
at the end of four hundred and thirty years he would visit
and deliver them. And they were deprived of all ordinances
of worship in Egypt : not a sacrifice could they offer, while
they were there ; not a sabbath, I believe, though it is not
expressed in Scripture, could they observe. The way of
worship and knowledge of God was taken from them. So
when God delivered the children of Israel out of Babylon,
they were in no very good condition ; but God was engaged
in point of promise as to that time, that at the end of seventy
years they should be delivered. And in Babylon they had
no means for instruction or reformation, no temple, no sa-
crifice ; these were denied. But whenever God doth afford
unto persons all the means of grace for humiliation, reforma-
tion, and turning unto himself, it maybe as good as ever they
shall in this world ; that God did ever deliver that people out
of their distresses, when they refused to be reformed, hum-
bled, or to turn unto him, neither instances of Scripture, nor
God's dealing with his church will make this good. There-
fore it is vain for us to expect any thing of this nature. If
indeed for so many years we had been thrown into a wilder-
ness condition, and had no preaching, no assemblies, no ad-
ministration of ordinances, no warnings or charges from
God ; we might have expected the Lord would have given
us deliverance. But to us who have had all these things, and
yet will not make use of what we have now at present, we
have no ground to expect any such thing. Therefore, I con-
fess, neither by rule, instance, or example, do I expect deli-
verance, until God come in to work a thorough change and
reformation in our hearts and lives, which makes it very ne-
cessary to be preparing to meet God in the way of his judg-
ments.
Thirdly, The third thing that may lie before us is, how
we may cheerfully go through the calamities which may
overtake us. I will say no more unto that, because it is that
which we did expressly insist upon in our former discourse.
As to the best of us, who have been long in the ways of God,
woful will be our surprisal, when the days of calamity come,
if we have lived in negligence of complying with the calls
and warnings of God, that we have had, to bring ourselves
unto a more even and better frame. We shall find our
strength to fail us, and have our comforts to seek ; and be
558 DISCOURSE XIII.
left to inward darkness, when outward darkness increaseth,
and not know whither to cause our sorrows to go.
These things, brethren, I thought fit to mention unto
you, that if it be the will of God, they may be of use to take
us off from those false hopes, and false expectations, which
we are wonderfully ready to feed ourselves withal in such a
day as this is wherein we live. It is high time for us to be
calling upon God for this end.
DISCOURSE XIII.
The prophet Daniel tells us, when he understood by hooks,
namely, the writings of the prophet Jeremiah, that the time
wherein the great contest between Babylon and the church
was to have its issue, was come to a point,' Then,' saith he,
' Iset my face to seek the Lord with prayer and supplica-
tions, and fasting.' And if you will read his prayer, you will
find nothing of confidence, nothing of self-ascription, but a
deep acknowledgment of sin : ' We, our kings, our princes,
our fathers,' our church, ' have all sinned ;' so as that ' to us
belongeth shame and confusion of face.' And never had
such shame and confusion of face befallen the church, as
would have befallen them, if they had been disappointed in
that trial. But he adds, ' unto thee belongs mercy and for-
giveness.' There he issues the whole business, upon mercy
and forgiveness, though he knew by books that the time was
comfe. i
Truly, brethren, we do not know by any Scripture reve^
lation, as he did, that the time is come wherein the long
contest and conflict between Babylon and the church will
have its issue ; but it looks like it in the book of providence,
and so like it, that it is a plain duty we should give ourselves
unto prayer and supplication, that it do not issue in shame
and confusion of face, which belongeth unto us by reason of
our sins. It is that contest which is now under considera-
tion, and which seems to be coming to its issue, and all men
are in expectation of it. It is the greatest, save one, that
ever was. For the greatest contest that ever was in this
world, was between the person and the gospel of Christ on
DISCOURSE xni. 559
the one hand ; and the devil and the pagan world on the
other. And the next to that is the contest between Christ
in his offices and grace, in his gospel and worship; and an-
tichrist. And it is at this day upon its trial, in as signal an
instance as ever it received. The question is, as to us and
our posterity; whether Christ, or antichrist; whether the
worship of God, or of idols ; whether the effusion, and wait-
ing for the effusion of the Spirit of God in his worship, or for
all manner of superstitious impositions. This is the present
contest; and it may be under heaven there never was a more
signal instance of the issue of this contest, than will be in
these nations in these days ; I do not say presently or spee-
dily, but this you all know is our state.
I mention it only to let you know, that there is more than
an ordinary earnestness and fervency of spirit, and wrest-
ling with God required of us at this day, for the case of Zion,
the interest of Christ, and defeating of his adversaries. What
way God will work we know not. If he be at work, he hath
said, that when a flood was cast out of the mouth of the
dragon, to swallow up the woman everywhere (and we have
had a flood cast out of the mouth of the dragon to swallow
up the whole interest of Christ in this nation), the earth lifted
up herself, and helped the woman, and turned aside the
flood. Good old Eli's heart trembled for the ark of God.
The interest of God, and the truths of Christ are yet among
us; but hardly beset by the Philistines: and whetlier they
may not take them I know not, God only knows. But as-
suredly, brethren, our hearts ought now to tremble for the
ark of God, that God would continue it among us, and not
give his glory into the hands of the adversary.
I have mentioned these things, only for this end, that if
God will, our hearts may be a little warmed upon all occa-
sions in this great contest and conflict between Christ and
antichrist, to come in with our prayers to the help of the
Lord, and of the ark of the Lord, that vv^e may see a blessed
issue of this trial, and not be covered with that shame and
confusion of face which belongeth unto us.
560
DISCOURSE XIV.*
This meeting is for conference, and I would ask you a few
questions.
First, Whether do you think there are extraordinary calls
and warnings of God towards this nation at this time?
Secondly, If there be, what is the voice of these calls ?
Thirdly, Whether any sort of men, believers, or churches,
are exempted from attending unto, and complying with, these
calls of God? For there lies a reserve in our hearts. The
nation is very wicked (I shall not repeat the sins of the na-
tion), the warning is general to the nation, the body of the
people, and God testifies his displeasure against them. Now
the inquiry is. Whether there be any rule, that we, who pro-
fess ourselves believers, and a church, should count ourselves
exempted from a particular compliance with these extraordi-
nary calls of God, that they are for others, and not for us ?
• If the scourge slay suddenly, he will laugh at the trial of
the innocent;' Job ix. 23. And the good figs went first into
captivity.
Fourthly, What have we done hitherto in order to it,
that may evidence itself to be an answer to a compliance
with these calls of God, which we have owned here before
the Lord? We have been speaking of it, and it becomes me
to judge that we have had good and sincere desires after it.
And neither the church, nor any one in the church, shall
have any reflections from me beyond evidence. It becomes
me to judge, that we have had in ourselves good intentions,
and sincere endeavours after it; though they have been, it
may be, no way suitable or proportionable to the present
occasion: and therefore I must say, that in an eminent and
extraordinary manner, as yet, we have done nothing; we
have not consulted of it yet, what we should do, and ' what
it is' in particular ' that the Lord our God requireth of us ;'
nor declared our designs and intentions for a universal com-
pliance with these great calls of God, for repentance and
turning unto the Lord. I mourn over myself night and day,
I mourn over you continually. I do not see that life and
• Delivered February 15, 1680.
DISCOUKSE XIV. 561
vigour in returuing unto God, either in our persons, or in
our church relation, as I could desire. And give me leave
to say from an experience in my own heart, I am jealous
over you. We may proceed to consider something of out-
ward duties afterward ; but as yet we are not at all come to
it, but only to inquire into our hearts what we have done in
compliance with these calls of God in the reformation and
change of our hearts, and vigour of spirit ia walking with
him. 1 speak it with all tenderness, that none might take
offence; but I do acknowledge to you, that I have not my-
self attained, nor can I, though I am labouring to bring my
heart to that frame, which God requireth in us all at this
time: I find many obstructions : if you have attained, I shall
rejoice in it with all my heart and soul ; but if not, help
them that are labouring after it. I intend no more at present
but this, to settle upon ouv souls a conviction that we have
not as yet answered the calls of God in the heart; for if
we have all apprehensions we have complied, the Vv^ork is
at an end.
I hope we may indue time go on to consider all the ways
and instances whereby we may reform and return unto
God; but in the mean time I offer this to you, that unless
the foundation of it be laid in a deep and broken sense of
our past miscarriages and present frames, and I can see in
the church some actings of a renewed spirit, with vigour and
earnestness to pursue our recovery and return to God, I shall
much despond in this thing. But let us be persuaded that
we are to lay this foundation, I desire we may agree upon
this, that it is our duty to get a deep sense upon our hearts
(as the first thing God aims at in his calls) of our past miscar-
riages, and of our present dead, Vv^retched frame, in compa-
rison of that vigour, liveliness, and activity of grace that
ought to be found in us. Ought we not to lay the founda-
tion here ? If so, then we ought to apply ourselves unto it.
It may be, though it be so with some, that they have such a
lively, vigorous acting of faith in a deep and humble sense
of their past miscarriages, yet it is not so with others ; and
we are looking for the edification of the whole. And there-
fore, brethren, do we judge it our present duty to labour to
affect our hearts deeply with a sense of our present unan-
VOL. XVI. 2 o
562 DlSCOURSfc XIV.
svverable frame unto the mind of" God and Christ, and of our
past miscarriages.
If it be so, let us every day pray, that God would keep
this thing in the imagination of the thoughts of our hearts,
not only of ourselves, but of one another. Observe the
phrase of the Holy Ghost : when you come to ' the thoughts
of the heart,' you think you can go no farther; but saith
David, I pray, O Lord, preserve this ' in the imagination of
the thoughts of the heart of thy people:' that is, in the first
internal framino- of our thoughts. There must be a frame
acting and coining thoughts (if I may so say), continually
in us to this purpose. But I recommend this to you, that
if this be a truth, and we are convinced it is our duty to
labour to affect our hearts with a sense of the unansvver-
ableness of our souls, and the frame of our minds into the
will of God and the holiness of Christ, who is coming to
visit his churches, ' What manner of persons ought we to
be?' Not such as we have been. We should labour for a
deep sense of this, and I hope it may not be unsuitable
unto you; for if any of us have any corruption, temptation,
or disorder in our spirits and ways to conflict withal, in vain,
believe me, shall we contend against it, imless we lay this
foundation.
I know one great means for the beginning, and carrying
on of this work, is by earnest crying unto God by prayers
and supplications, and humiliations. I am loath to issue it
there, 1 have seen so many days of humiliation without re-
formation, that I dare not issue it there, we shall make use
of them as God shall help us. I desire the church would
do so, if they find in themselves a sense of duty and a heart
crying to God in sincerity and truth. I have now been
very long, though very unprofitable, in the ministration of
the word ; and I have observed the beginning of churches,
and wish I do not see the end of them in this their confi-
dence of mere profession, and the observation of these dutieu
of humiliation. God knows, I have thought often of this
thing, and, I say, I dare not issue it there. Let us have as
many as we have hearts for, and no more; and as many as
shall end with reformation, but no more. But let us all
begin among ourselves ; and who kno\AS but that God may
DISCOURSE XIV. 563
give wisdom to tliis church? I am ready to faint, and give
over, and to beg of the church, they would think of some
other person to conduct them in my room without these
disadvantages. The last day will discover I have nothing
but a heart to lead you in the ways of God to the enjoyment
of God.
ENn 01' VOL, XVI,
PrinteJ \}y J. F, Dove, St. John's Square.
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