Full text of "The works of the reverend and pious Andrew Gray"

]J?,KAKY 

Serological £-cmimmt, 

BX 9178 .G77 1839 
Gray, Andrew, 1633-1656. 
The works of the reverend 
and pious Andrew Gray 





WORKS 



REV. ANDREW GRAY. 



THE WORKS 



REVEREND AND PIOUS 



ANDREW GRAY, 



FORMERLY MINISTER OF THE GOSPEL IN 



GLASGOW. 



John iii. 18. — He that believeth not is condemned already, because he hath not 

BELIEVED IN THE NAME OF THE ONLY BEGOTTEN SON OF GOD. 



WITH A PREFACE, 

BY THE 

REV. WILLIAM K. TWEEDIE. 

MINISTER OF THE SOOTH PARISH, ABERDEEN. 



ABERDEEN: 

PUBLISHED BY GEORGE KING, 28, ST. NICHOLAS STREET, 
AND ROBERT KING, PETERHEAD. 

MDCCCXXXIX. 



AREItDF.KN : 

PBIHTED BV D. CUAl.Ml.ItS AM) CO., 

AiiKi.rm COURT. 



CONTENTS. 



Page 
THE MYSTERY OF FAITH OPENED. 

Sermon I. 1 John iii. 23. 17 

,, II. Same text, - 27 

,, III. Same text, --.-._.. 36 

„ IV. Same text, --.__.. 45 

,, V. Same text, ....... 55 

„ VI. Same text, ....... 62 

ON THE GREAT SALVATION. 

Sermon I. Heb. H. 3. ------- . 75 

,, II. Same text, ...._.. 92 

ON DEATH. 

Psalm lxxxix. 48. ...... ]00 

THE GREAT AND PRECIOUS PROMISES. 

Sermon I. 2 Pet. i. 4. - - - - - - - 115 

„ II. Same text, 124 

,, III. Same text, -..-... 134 

,, IV. Same text, 146 

,, V. Same text, ....... 156 

ON THE USEFULNESS OF FAITH IN ADVANCING SANCTI- 
FICATION. 

Acts xxvi. 18. ------ . 169 

ON THE ASSURANCE OF FAITH. 

Sermon I. 2 Cor. xiii. 5. 183 

,, II. Same text, 194 

,, III. Same text, - - 206 

DIRECTIONS AND INSTIGATIONS TO THE DUTY OF PRAYER. 

Sermon I. 1 Thess. v. 17. ------ 212 

„ II. Same text, - - - - . . 225 

„ III. Same text, --..._. 236 

,, IV. Same text, 246 

CONCERNING THE WAY HOW A CHRISTIAN OUGHT TO KEEP 
HIS HEART. 

Sermon I. Pitov. iv. 23. - - - - - . 257 

,, II. Same text, - - 266 

,, III. Same text, - - 273 

ARGUMENTS FOR HEARING GOD'S THREATENING ROD. 

Sermon I. Micah vi. 9. ...... 285 

„ II. Same text, 297 



O CONTENT!, 

Page 
I UK BPIBITUA1 WARFARE. 

SinM'.v I. Rom. tH. 34. 808 

II. Gal. v. 24. 88] 

III. Seme text, - 880 

IV. Same text, 340 

V. Same text, M4K 

VI. Berne test, - 856 

VII. Same text, ----... ;;o| 

VIII. Same test, ....... 372 

SPIRITUAL CONTKNTMKNT. 

SfSMOM I. Pun., iv. I 1. 379 

" II. Same test, ......_ 588 

COMMUNION SKRMONS. 

I'l.nv. x. 4. .399 

Seme test, and Psalm lis. 2. ... 410 

Job xxiii. 3. ------ . 415 

Same text, --.._. 4.03 

Same text, ....... 43] 

IlA. Ixv. 1. 439 

2 COS. v. 10. 445 

,, VIII. EXOD. xxx iv. 6, 7, ----- 451 

,, IX. Mai., [is. 0. 458 

,, X. •! COE. xii. 7. \i,:> 

„ XI. 2 Cou. iv. 8. 474 

Exhortation, before the Communion at Glasgow, - - 481 

A Sim 1. in, before the Communion at Kirklistouri, ... 484 

A Wonl <>r Exhortation, at Serving Mime Tallies at Kirklistoun : 

First Table, 490 

Second Table, ......... 491 

Third Table, -..._... 493 

Fourth Table, ........ 495 

A Letti 1;, muI b) Mr. Andrew Gray, when on his death-lied, to 

Lord Warristoun, ----_-_ 49$ 



BlRMOM 


I. 


,, 


II. 


,, 


III. 




IV. 




V. 




VI. 




VII 



NOTE, 

BY THE PUBLISHER. 



As the following Sermons of the Rev. Andrew Gray, were printed only from 
the Notes of others, they are, in many places, not very accurately handed down. 
Innumerable typographical errors have also disfigured the former editions, in 
some cases so far as to render the sense well nigh unintelligible. Some of the 
first sheets of this edition were printed off' before means were adopted to rectify 
these errors ; but the whole remaining parts have been carefully revised, some 
hundreds of typographical errors corrected, and the sense has been made intel- 
ligible, as far as was consistent with preserving the words of the author. 

The following passage from a preface to a former edition, will explain the 
means by which the Sermons of Gray were preserved to posterity. 

" As to this little piece, whatever ye shall find in it, it hath this to say for 
itself, that whereas many writings in the world do intrude themselves upon the 
press, yet this the press hath violently thrust into the world ; for some young 
student, from his good affection to the edification of the Lord's people, and, no 
doubt, from his high esteem of the precious author's memory, having given into 
the press a copy of some of these Sermons, being only Notes taken from his 
mouth when he preached them ; no sooner were they seen abroad, but all the presses 
in the nation fell a labouring about them ; so that, if we mistake not, in less than 
two or three months time, three or four impressions were cast off, yet all of them 
so imperfect and maimed, that howbeit the excellency of the matter, and the fresh 
remembrance of the worthy author's name, made them very sweet to many, es- 
pecially those who heard him preach ; yet the unsuitable dress wherein they ap- 
peared, and the mistakes of the first writers (they being hardly able to take up 
every thing as it was spoken) occasioned diverse material failings in the sense, 
besides lesser faults, which could not but be a trouble to those who were ac- 
quainted not only with the singular graces, but parts, also, of the eminent youth. 
This gave occasion to some friends to speak a little what way these prejudices 
which both the truth and the author's name might lie under, by these incorrect 
impressions, might be taken off. And finding that the copy, which by Provi- 
dence, the worthy young gentlewoman who was his wife, had lying by her, 
though it was but notes taken from his mouth, yet was the most correct that could 
be found ; and that also it did contain the whole purposes that he had preached 
upon these texts, yea, the whole purposes concerning faith that he had preached, 
according to that method proposed in the first of the Sermons formerly publish- 
ed, this was undertaken to be revised by some, who, albeit none of the fittest for 
these employments, yet rather than nothing should be done in the business, were 
content to bestow some hours upon it, according as other necessary employ- 
ments would permit. And now having sought out all the notes of these Ser- 
mons which we could find from other hands, and compared them with the copy 
above-mentioned, we do again present them to the people, not with any confi- 
dence that our pains have put any effect upon them : only we have some hopes, 
the whole subject being now before them, and those things in the way of ex- 
pression helped, which either might seem to be somewhat unpleasant, or liable 
to mistakes, they shall not now be less edifying, nor less acceptable, than former- 
ly they were. We did not think fit to make any considerable alterations as to 
the method, or other things of that kind, lest haply by straining his excellent 
purposes too much, to shape them to the ordinary rules, or to reduce them to 
that order which might have pleased ourselves, we should have wronged the 
matter itself, or at least have put them to a loss who did hear him preach." 



>^v k & 







PREFACE. 



The Rev. Andrew Gray, the author of the following Sermons, was 
born about the year 1630. Before he had reached the age of twen- 
ty, his extraordinary gifts and graces secured his entrance on the 
office of the Christian Ministry ; and he died, after labouring for 
about two years in the work of winning souls to Christ. 

From one so young, and, therefore, in man's judgment, so inex- 
perienced, we are scarcely prepared to expect either the riches of a 
matured intellect, or the tokens of much growth in grace. But 
" none teacheth like God," and the name of Andrew Gray is now 
enrolled, and will continue to be so, as long as godliness continues 
to be cultivated, among those who are sometimes led to maturity in 
grace ere ordinary men have left the rudiments of religion. A de- 
tail of the peculiarities of his mind is, for the most part, only a cata- 
logue of excellencies. 

The characteristic which should perhaps be mentioned first, is, 
the power with which this author addresses the consciences of men. 
It is said that when he preached, his hearers often felt as if " their 
hair did stand on end." With all Baxter's plainness and affectionate 
vehemence, Gray combines far deeper theology than his, and resting 
upon that, he assaults the conscience, as if he would carry it by 
storm. So intrepid and determined is he, that he refuses to take a 
denial. He lays his hand upon the sinner's heart — he looks at man's 
soul in the light of eternity, and obviously cares for no man's frown 
or favour, if only he can persuade the sinner to look to Christ and 
be saved. In his own words, " he putteth the question home to the 
conscience, to answer yea, or nay" — and so authoritative, yet so af- 
fectionate, is his mode of addressing his audience, that all who re 
fleeted must have felt that the truth which he preached, and their 
mode of receiving it, decided their doom up to the moment of their 
hearing. « I charge you, as ye will answer to God one day, that 
ye search your hearts" — such was the frequent honesty of his ap- 
peal ; " O, if you had but one desire to get a sight of Christ, ye 



I" l'KEFACK. 

would get him for a desire" — such was the affectum and the free- 
ness of it. 

Gray was by far too well acquainted with pure and undefiled re- 
ligion, as planted in the soul of man by the Spirit of God, to be deceived 
by the professions which many assume, and attempt to regard as the re- 
ligion of Jesus Christ. The author's endeavours were, therefore, much 
directed to undeceive those who named the name of Christ, but for- 
got to depart from iniquity ; who professed a spiritual religion, yet 
led a carnal life ; who attempted at once to be the friend of God, and 
the friend of the world — a contradiction which even Omnipotence 
could not reconcile.* To undeceive and awaken such men, he often 
takes the very stones of the church in which they met to worship, 
as witnesses against those whom he quaintly calls " tongue- Chris- 
tians." While he is tender as a nurse with her child, to the humble 
and tender-minded Christian, he shows no pity to the delusions in 
which carnal professors lull themselves asleep. He often puts the 
case — suppose all had withdrawn from the audiences whom he ad- 
dressed, except those who were believers in spirit and in truth, how 
few would have remained as true followers of the Lamb. It was by 
faithfulness like this, guided by love to men's souls, too strong to 
allow them to live and die undisturbed in delusions which are eter- 
nally ruinous, that Gray sought to gather in Christ's peculiar peo- 
ple to his fold. Taking the Lord Jesus as his model,f in separating 
between the true and pretended Christian, he searched the latter to 
the quick, in the very act of proclaiming the blessedness of the for- 
mer ; for he unfolded the privileges of God's covenant people, in such 
a manner that the men of this world could not care for such blessimrs 
— they are so spiritual, so holy, so closely connected with Christ. 
Thus does Gray so grapple with men's consciences, so press convic- 
tion of sin upon men in one sentence, and deliverance from " all sin," 
through the blood of sprinkling, in the next, that the very moment 
winch sees a Christian condemned by the law, may also see him 
made alive by the gospel ; and this, wc think, is one of the secret 
charms which have drawn God's Spirit-taught people to this vo- 
lume for bo many generations. 

After thus referring to the faithfulness of Gray in dealing with 
Binneri in Zion, it would be injustice to his gifts, not to mention 
that his tenderness in dealing with mourners in Zion, was equally 
remarkable* When their hope seems to have gone out, he tries to 

• Jaaci iv. 4, I Matth. xii, ::o. 



PREFACE. 1 I 

rekindle it. When they write bitter things against themselves, he 
defends them. When they can find no excuses for their short-com- 
ings, he tenderly finds many. When they conclude that God's mer- 
cy is clean gone for ever from them, he persuades them to wait on 
God, and he will yet renew their strength. And, it is not by exciting 
mere natural emotion, but by bringing men to God in Christ, that 
Gray speaks peace to the wounded spirit. Thus does he administer 
the true consolation ; and while he makes all that he says the means 
of recommending the Lord Jesus, he, at the same time, carries into 
accomplishment the Redeemer's purpose of mercy — " not to break 
the bruised reed, nor quench the smoking flax." At once a Boa- 
nerges and a Barnabas, he thunders in the unconverted sinner's ear, 
but his heart is obviously most in its element, when consoling or 
soothing the contrite. It is after some of his attempts thus to ad- 
minister consolation, that he breaks out in some of his most seraphic 
raptures, like those of Rutherford and other worthies, concerning the 
glories of the New Jerusalem, and the blessedness of that state in which 
all shall sit under the shadow of the Plant of Renown. The unction, 
the tenderness, the lofty spiritual character of such portions of the 
volume, will show most plainly the rare attainments of this surpris- 
ing youth, and convice us that our attainments in godliness in this 
age have brought us acquainted with little more than the name of 
the Redeemer, or the rudiments of pure spiritual religion. 

We cannot read over one of the following Sermons without no- 
ticing this love which the author bore to the souls of men, and his 
determined zeal in bringing them to Christ. But in particular do 
the " Sermons on the Great Salvation" exhibit these peculiarities of 
the author. Like all the other discourses, they are rendered some- 
times obscure by divisions and sub-divisions, so that a critic would 
condemn them. But into the Christian's soul they pour a warm 
stream of religious knowledge and feeling, worthy of the grandeur 
of the subject. The author does not content himself with discus- 
sing doctrines, and holding them up for the contemplation of the 
intellect ; but he transacts between a living Christ and the hearts 
of men : as an ambassador from Christ, he delivers Christ's message, 
and refuses to let sinners escape, until they accept of the great sal- 
vation. 

Nor does this author merely address men in groups, or masses. 
He individualizes and classifies, so that not one can escape. His 
deep insight into the effects of religion in the soul, his marvellous 
acquaintance with the difficulties, the dangers, the fears, and errors 



12 



PRE] A. I . 



of Christians, enable him to deted everj subterfuge of the sinner 
\- if the workings of the sou] were the ongoings of a material sub- 
stance, wliicli could be examined ami analysed, does Gray examine 
the workings ofa mind exercised about religion, without seeming to 
be conscious of his power. IJe points out the difficulties, indicates 
the cause of the error, ami adopts the true means of giving lighl to 
them that sit in darkness, by the unction of the Spirit, the Sove- 
reign Teacher. In consequence of the individualizing character of 
his Sermons, this author's writings affect us more like Bpoken than 
writ tun discourses. There is so much of human lite, and human 
thought and action, that it requires no effort, nay, it is sometimes in- 
evitable, while we read, to feel as if the speaker were actually pour- 
ing the oil of gladness into the soul from living lips, or driving the 
ploughshare of divine truth through the sins which conscience tells 
ice have committed. 

All who know how difficult it is to counsel Christians in spiritual 
distress, and all who are anxious about the soul, with no friend at 
hand to counsel them, will find in these Sermons a precious council- 
lor, one who had learned wisdom at the feet of Him who is the Won- 
derful, the Councillor, the Mighty God. For example, when the 
author describes the different classes who neglect the Great Salva- 
tion, or when he explains the use of God's name in Christ, as guiding 
to religious repose, as well as in many other passages, he supplies us 
with a spiritual mirror, in which all who are anxious about their 
souls may see their condition reflected. Man's spiritual disease, and 
God's remedy for it. are described by one who knew the virulence 
of the malady, and the power of the halm provided ; and as we read 
such passages, remembering the age of the author, we are forcibly 
reminded of the truth, that out of the mouths of babes and Mick- 
lings God hath perfected praise. To be so mighty in the scriptures 
so rich in grace, so versant in all the varieties of Christian expe- 
rience, as well as all the intricacies of the unregenerate heart, at the 
early age of twenty-one, manifests how clearly one day is with the 

Lord as many years. 

Another remarkable feature in the following Sermons, already 
hinted at. is this, the author proceeds actually to transact with sin- 
ners, ahotit eternity, lie .Iocs not Leave them for one instant in 
doubt as to whether they- should receive the gospel; but, like one 
who kne*w that man is responsible to God for receiving the gospel 
the moment if is propounded to him, the author offers Christ and 
salvation with him to every sinner thai will accept He does not 



PREFACE. 1 3 

preach about Christ, hut he preaches Christ himself. He does not pre- 
sent merely religion to men, but a living 1 , present Redeemer, as that 
which alone can bring 1 peace into the soul. He knew that men may, 
in one sense, enjoy certain of the privileges which Christ died to pur- 
chase, or be soothed by fancied faith, and elated by doctrinal knowledge, 
without ever receiving Christ himself. But he also knew that if a 
man do receive Christ, he has in him all that is needful for the soul. 
The author therefore sought to press Jesus Christ, in his glorious per- 
son, as well as his offices, on the sinner's acceptance. It was not religion 
which consisted in the hearing of the ear ; it was such religion as actu- 
ated Job, when he cried, "now mine eye seeth thee," that Gray sought to 
teach. " I live, yet not I, but Christ liveth in me" " Christ in the believer 
the hope of gloi - y ;" these were the mottoes inscribed over the pulpit of 
the author ; these guided him in all his doings, for he ever sought 
to "join men to the Lord, and make them one Spirit with Him." 
In this manner, the grand characteristic of this author, in the Chris- 
tian's estimation, is, that he has only one text, while that text in- 
cludes the universe of spiritual existence ; it is, Christ crucified. 
Wherever he begins, he ends with the Saviour, and we may venture 
to say, that the aim of every paragraph in the volume, is to magnify 
the Son of God, and guide sinners to him. It is not difficult to fas- 
ten on a religious topic, and make it the theme of a discourse, or to 
preach the doctrines of the cross in a certain way, when they are 
obtruded on us in a text. But to make every subject lead to Christ, 
and terminate on him, as shutting up the view, and satisfying the 
soul of the believer, that is the divine art which God's Spirit alone 
can teach, which God's people alone can love and relish. Now Gray 
had drunk deep into this Spirit. Jesus Christ was the beginning, 
the middle, and the end of all his Sermons ; and hence they have 
found favour for two hundred years in the minds of all who know 
and love the truth as it is in Jesus. In pressing it upon men's no- 
tice, he speaks like one who knew he was speaking on God's author- 
ity, and propounding God's sole specific for man's redemption ; he there- 
fore tells his message, not like one afraid to awaken men from their 
dreams and delusions, but like one who would save their souls at all 
hazards. And when men begin to make excuse, that they may es- 
cape from his urgency, he " poses " them with a gospel statement, 
which they may neglect, but cannot gainsay. For example, in urg- 
ing men to immediate acceptance of Christ, according to the gospel, 
Gray was met, as every gospel minister is often met, with the ex- 
cuse, " Ye bid us come to Christ, but we cannot come." In answer 



] I PREFACE. 

to this he says, " I desire no more of you, but to come with this, 
1 Lord, I am content to come, but cannot come' — come once with 
that, and if once ye do come, it will not be long before ye be able to 
receive the gospeL" In this manner, while he makes Christ cruci- 
fied the great theme of his Sermons, as he is of the word of God, 
the author shows that all the blessings of the New Covenant flow 
down from heaven to man, on the Saviour's blood, and if they are 
not seized now, they may float past us for ever. 

It is easy, however, to foretell that these Sermons will not be ac- 
ceptable to all. The age in which they were preached, when sim- 
plicity was so much neglected, the digressions which often lead the 
author away from the main topic, together with the injury sustained 
by their transmission to us, not from the author's MSS. but from 
the Notes of his widow, and other hearers, render the Sermons often 
very imperfect as compositions.* Behind the fig-leaves of objec- 
tions to style and want of ornament, or often even of order, some 
may conceal their distaste for the author's doctrines and plainness. 
But God's renewed people will find that they have here something 
more than crumbs from the table of the Lord of life. The harmony 
of divine truth is never disturbed, and wherever that truth is known 
in the power and the love of it, the Sermons of Gray will be relish- 
ed for their unction, their faithfulness, their tenderness, and dis- 
crimination. If the author's vehement zeal sometimes led him to 
the adoption of language which seems bold, or sternly severe, it is 
only what can be paralleled in the writings of David, Isaiah, Eze- 
kiel, or the apostle James. 

In our day, and in this island, we hear much of a revival of pure 
and undefiled religion. We fear that that revival is exceedingly 
over-rated, or that it is ecclesiastical rather than spiritual ; for 
if it were real, to the alleged extent, one of the symptoms thereof 
would be, not plaudits of self-gratulation, such as we too often 
hear, but deep and prostrate humiliation, because of our long tor- 
por, and our continued shortcomings. It is true, however, that 
men are now in greater numbers searching for the old paths, 
as if they designed to walk in them. By the returning grace of 
God, tic distinction between the true and nominal Christian is be- 
ing better established. The day has passed when the gospel of the 
Son of God could be put down as Methodistical, or when the doc- 

• Sonic of the Communion Sermons are mere fragments; and some Other parts of 
the volume, chiefly towards the close, are often so ill connected, as to be with diffi- 
culty understood. 



PREFACE. 15 

trines of Regeneration, and the Indwelling of God the Spirit, in the 
soul of man, could be scoffed at as fanatical, or branded as " Reli- 
gion for the vulgar." The undisguised truth is now proclaimed. 
The foolishness of God is supplanting the wisdom of men ; and 
though some may be crying " hosanna !" now, who, ere long, will 
cry, " crucify him ! crucify him !" still God is gathering in his own. 
The Sun of Righteousness is above the horizon, and his people, it 
may be hoped, are coming to the brightness of his rising. 

Now, to promote this renovation, we know not a better volume 
than the Sermons of Gray. It helped to keep alive the knowledge 
of the simple gospel in many of our cottages among our cottage 
patriarchs, when the doctrine of redemption through the blood, and 
holiness through the Spirit of Christ, was obscured or extinguished 
in many more public places. It is proper that such a volume should 
be drawn from its obscurity ; and we now commend it to the prayer- 
ful perusal of all that would live holily, and die the friends of God. 
Whether the reader belong to the class of the careless and profane, 
or the class of the formal hypocrite, or the class of honest men, ac- 
cording to the religion and the light of nature, or the class of en- 
quiring men, who want decision to do what they feel they should 
do, or the class of anxious and alarmed men, or the class of weak 
and timid Christians, or, lastly, to the class who are stablished, 
strengthened, and settled in the faith, there is something in this 
volume which God's free Spirit may bless to all. 

W. K. T. 

Aberdeen, 1st March, 1839. 



PBI 





MYSTERY OF FAITH 

OPENED UP. 



SERMON I. 



1 John iii. 23. — This is his commandment, that ye should believe on the Name 
of his Son Jesus Christ, fyc. 

This everlasting gospel (in -which there are drawn so many pre- 
cious draughts and divine lineaments of the transcendent beauty of 
a crucified Saviour, and of the riches of his unsearchable grace) is a 
most precious and excellent thing, not only because it doth contain 
most absolute and sublime precepts and commands, in the exercise 
and obedience of which, we do not only attain unto the highest 
pitch in holiness, but likewise, because it containeth most rich and 
precious promises, in the possession and fruition of which, we 
are advanced to the highest pinnacle of eternal blessedness ; this is 
clear in the grace of faith ; for what doth more purify the heart, and 
stamp it with the image of the invisible God, than this grace of 
faith ? And what richer promises are annexed to any duty, than to 
this duty of believing, to wit, everlasting life, and fruition of God ? 
So that if we dwelt forty days at the foot of mount Sinai, and had 
been under the greatest discovering and condemning power of the 
law we may yet come with boldness to mount Sion, and there 
embrace Jesus Christ, who is the end of the law for righteousness to 
such as believe : Upon which mount he standeth, holding forth the 
golden sceptre of his peace, desiring us to embrace him, and his 
crying out that word in Isaiah lxv. 1, — Behold me, behold me. 
O ! may we not summon angels, and these twenty-four elders about 
the throne, to help us to wonder that ever such a command as this 
came forth, that we should believe on the name of the Son of God, 
after that we had broken that first and primitive command, That we 
should not eat of the forbidden tree. Was not this indeed to make 
mercy rejoice over judgment? And O! may we not wonder at 
the precious oath of the everlasting covenant, whereby he hath 
sworn That he delighted not in the death of sinners'? What (suppose 
ye) were poor Adam's thoughts, when at first the doctrine of free 

B 



! g i in M rSTBRl OP I'M 1 i 

and of a crucified Christ Jesus a Saviour, was preached unto 
him in paradise ? What a divine surprisal was tliis, that heaven 
should nave preached peace to earth, after that earth had proclaimed 
mi-t heaven ? Was not this a low bu p of condescendence, 
bold an offended Cod preaching peace and good-will to a 
guilty sinner? What could Belf-destroying Adam think of these 
morning and first discoveries of this everlasting covenant? Christ, 
a- it w> re, in the morning of time, giving vent to that infinite love, 
which was r<-t i 1 1^ '" his bosom and precious heart, before the foun- 
dation of the world was laid. We know not whether the infinite- 
ness of his love, the eternity of his love, or the freedom of it, 
maketh up the greatest wonder; but sure, these three joined 
ther, make up a matchless and everlasting wonder. Would 
any of you ask the question, what is Christ worth ? We could give 
no answer BO suitable as this ; it is above all the arithmetic of all 
the- angels in heaven, and all the men on earth, to calculate his 
worth ; all men here must be put to a divine nonplus: This was 
Job's divinity, Job xxviii. 13, — Man knorveth not the price of wisdom. 
And must not Jesus Christ, who is the precious Object of faith, and 
wisdom of the Father, be a supereminent and excellent One, who 
hath that name of King of kings, and Lord of lords, not only 
engraven on his vesture, (which pointeth out the conspicuousness of 
his majesty) but even also upon his thigh, 'to point out, that in all 
his goings and motions, he proveth himself to be higher than the 
kinds' of the earth? And howbeit the naked proposing of the 
Object doth not convert; yet if once our souls were admitted to 
behold such a sight as Christ in his beauty and majesty, and to be 
satisfied with the divine rays of his transcendent glory, then cer- 
tainly we should find a blessed necessity laid upon us of closing 
with him : for Christ hath a sword proceeding out of his precious 
mouth, by which he doth subject and subjugate his own to himself, 
as well as he hath a sword girded upon his thigh, by which he 
iudgeth and maketh war witli his enemies. We confess it is not 
only hard, but simply impossible, to commit a hyperbole in com- 
mending of him ; his worth being always so far above our expres- 
sions, and our expressions always far beneath his worth ; therefore 
we may be put to propose that desire unto him, — Exalt thysdf, 
. ,//.///•, the hea i 
Hut now to our purpose, being at this time to begin our discourse 
upon that radical and precious grace of faith, we intend to speak 
of it tinder this twofold notion and consideration : — First, We shall 
speak of it as it- justifying, or as it doth lay hold upon the righte- 
ousness of a crucified Saviour, making application of the precious 
promises in the covenant of free-grace, which we call justifying 
(kith. And in the second place, we shall speak a little unto faith, as 
it doth lay hold on Christ's strength, for the advancing the work of 
mortification, and doth discover the personal excellencies of Jesus 
Christ, by which we advance in the work of holiness, and divine 
conformity with God, which we call sanctifying faith. However, 
it is nnt to lie supposed, that these are different habits of faith, but 
different actl flowing from the same Baving habit, laying hold and 



OPENED UP. 19 

exercising themselves upon Christ in different respects, and for 
divers ends. Now to speak upon the first, we have made choice of 
these words. The apostle John in the former verse, hath been 
pointing out the precious advantages of the grace of obedience, and 
of keeping his commands, that such a one hath, as it were an arbi- 
trary power with God, and doth receive many precious returns of 
prayer : As likewise, that one who is exercised in the grace of 
repentance is God's delight, which is included in this, that he doth 
these things which are well-pleasing in his sight. And now in 
these words he doth, as it were, answer an objection that might be 
proposed, about the impossibility of attaining these precious advan- 
tages, seeing his commands were so large, and that hardly they 
could be remembered. This he doth sweetly answer, by setting 
down in this one verse a short compend or breviary both of law 
and gospel, viz. that we should love one another, which is the com- 
pend of the law ; and, that we should believe on the name of his 
Son, which is the compend of the gospel. And by this he sheweth 
the Christian, that there are not many things required of him for 
attaining these excellent advantages ; but if he exercise himself in 
the obedience of these two comprehensive commandments, he shall 
find favour both with God and man. And as concerning this pre- 
cious grace of faith, we have, — 1. The advantages of it implied in 
the words, and clear also from the scope, as (no doubt) all the 
commands have infinite advantages infolded in their bosom, which 
redound to a believer by his practising of them. And 2. The excel- 
lency of it holden forth in the words, in that it is called his com- 
mand, as if he had no other command but this ; (and the Greek 
particle is here prefixed, which hath a great emphasis and 
force in it.) But, 3. There is this also, the absolute necessity 
of this grace, holden forth here in this word, His command- 
ment ; as if he would have said by proposing this command, c I do 
set life and death before you.' And that ye would not conceive 
that it is an arbitrary and indifferent thing to you to believe, or not ; 
but be persuaded of this, that as an infinite advantage may persuade 
you to the obedience of it, so absolute necessity must persuade you 
to act that which is your everlasting concernment. And lastly, Ye 
have the precious Object upon which faith (which is justifying) 
doth exercise itself, and that is upon the name of the Son of God. 
And, no doubt, faith is that excellent grace, which doth elevate the 
soul into a sweet and inseparable union with Christ ; and is that 
golden and precious knot that doth eternally knit the hearts of these 
precious friends together. Faith is that grace that draweth the first 
draughts of Christ's precious image on our hearts, and by love 
accomplishes and perfects them. Now faith doth take hold, not only 
on the faithfulness of God, that he is a God of truth, and that in him 
there is no lie ; but likewise it taketh hold on the omnipotency of 
God, that he is one to whom nothing is too hard ; and on the infinite 
mercy and love of God, that he is one who doth delight to magnify 
this attribute above all his works, and these are the three great 
pillars of justifying faith. From the First, it answereth all these 
objections of sense, which do ordinarily cry forth, doth his promise 

b 2 



.i ' i Hi: MT81 BB1 "I PAH II 

tail for evermore? — and that with this one word, it' he hath once 
proposed it, be will alao do it. — and if he hath once Bpoken it, lie 
will also make it come to pass. Prom tin- Second, it answereth all 
these objections thai may arise from carnal reason and probability, 
which tend to the weakness of his confidence. And these do often- 
times en out, Hom can these things be ? but faith layetfa hold on 
the omnipotency of God — it staggereth not at the promises, but is 
strong in the faith, giving glory to God. And it is the noble and 
divine exercise of this heroic grace of faith that these objections of 
reason and probability, which it cannot answer, it Avill lay them 
aside, and yet close with the promise ; which was the practice of 
believing Abraham, who considered not his own body being weak, 
nor the barrenness of Sarah's womb. As likewise, it was the com- 
mendable practice of that woman, Matth. xv., who not being able 
to answer the second trial of her faith from reason, yet notwith- 
standing, faith made her cry out, Have mercy upon me, O Son of 
David. And from the last, a christian doth answer all the argu- 
ments of misbelief which do arise from the convictions of our 
un worthiness and sinfulness, which makes us oftentimes embrace 
that divinity of Peter's, Luke v. 15, Depart from me, for I am a 
sinful man ; — but faith taking hold on the infinite mercy and love 
of Christ, it answereth all with this, He walks not with us accord- 
ing to that rule of merit, but according to that precious and golden 
rule of love and boundless compassion. 

But before we shall speak any thing unto you of these things, we 
would a little point out some few things, to be known as previous 
to these ; we shall not dwell long in pointing out the nature of 
justifying faith : — It is that grace whereby a christian being con- 
vinced of his lost estate, and of an utter impossibility to save him- 
self, he doth flee to the righteousness of Jesus Christ, and unto him 
who is that precious city of refuge, and there doth abide till our 
high-priest Bhall die, which shall not be for ever ; or if ye will, it is 
a Bweet travelling of the immortal soul, betwixt infinite misery, and 
infinite mercy — betwixt an utter impossibility to save ourselves, and 
a complete ability in him to save to the uttermost — betwixt abound- 
ing sin, and superaboundiiig mercy: — hence faith is often holden 
forth to US in scripture, under that notion of coming, Isa. lv. 1., 
//", every <>,,,■ thai thirsteth, come ye to tlu maters. Rev. xzii. 17, 
Whosoever mill, let him take the maters of life freely. Heb. vii. 25, 
Wherefore he is able to save them i<> the uttermost, that com,- to God by 
him. And we may say by the way, that if once a sinner could be 
brought to this, to count all his own righteousness but filthy rags, 
and to believe that a man is as really justified before God by im- 
puted righteousness, as if it were by inherent holiness, surely such 
.i one were not s ( , \ AV from the kingdom oi* God. Neither shall we 
stand long to point out this unto you, that it is your duty to believe, 
for it is clear from this place, but likewise from Isa xlv. 22, /.<«•/ 

Hutu in. , and l>< ye saved, all the ends <>/' the earth : Matth. \i. 28, 
' "iii'i in, nil _//,' thai labour uinl are heavy l<i<l< ", ami / mill give 
you rest j John uv, 1, )'. believ< in (>'<"/. believe also in me j 
Isa. lv. 1. //", every ""< thai thirsteth, <•<»»/«• ye in the maters, 



OPENED UP. 21 

he that hath no money, come, buy, without money, and without price. 
But O ! it is a great misery of many, (and that which may be a 
subject of perpetual lamentation) that we can neither be subject to 
the law, as commanding to obey it, or as threatening to believe it ; 
nor to the gospel, as promising to embrace it, and sweetly to receive 
it. O ! but that primitive temptation and delusion, whereby Satan 
did deceive our first father is that whereby he yet seeks to catch and 
delude many souls, viz., that though we eat of the forbidden fruit, 
and walk in the vain imaginations of our own hearts, yet he doth 
suggest this to us, that we shall not die, but shall once be as God ; 
this is Satan's great and deluding divinity ; and therefore, to enforce 
this great and precious command a little further, we shall propose 
these considerations. 

First, That the gospel hath laid no obstructions in our way of 
closing with Christ, and partaking of the effects of the gospel; but 
on the contrary, sheweth that the great impediment is our want of 
willingness, which we lay in our own way, as is clear from John v. 
40, Ye will not come unto me, that ye may have life ; as likewise from 
Rev. xxii. 17- Where the gates of the gospel are cast open, and 
whosoever will are commanded to enter in : so that although you 
may father your misbelief upon your inability, or that your spot is 
not the spot of his people ; yet know, that the rise and original of 
it is want of willingness. But to make this more clear, we would 
have you all knowing this, that all the qualifications annexed to 
this commandment of faith, as that in Matth. xi. 28, speaketh out 
the qualifications rather of these that will come than all those that 
ought to come ; or he inviteth these, that through the spirit of dis- 
couragement and misbelief, have the greatest reluctancy to come, 
and may not that cardinal and soul-refreshing promise, John vi. 37, 
stop the mouth of misbelief, so that it should have nothing to say ? 
He that cometh unto me, I will in no ways cast out ; ye may reduce 
your misbelief rather to the sinfulness of your will, than to sinful- 
ness of your walk, and if once ye would come the length of willing- 
ness to embrace Jesus Christ, all other objections and knots should 
be sweetily loosed and dissolved. 

Secondly, Consider, that though we should pray the one half of 
our time and weep the other, yet if we want this noble grace of 
faith, the wrath of God shall abide on us. What are all the works 
of these hypocrites, and these glistering acts of law sanctification, 
but a plunging ourselves in the ditch, until our own clothes abhor 
us ? Therefore it is, that after the prophet Zechariah hath made 
mention in the 12th chapter of his prophecy, of making bitter 
lamentation, for him whom we have pierced, as for an only son ; yet 
in the beginning of the 13th chapter, he maketh mention of a foun- 
tain opened to the house of David for sin and for uncleanness, which 
may intimate unto us, that although we have washed ourselves with 
our own tears, yet there is use of the blood of Christ, and that we 
must be washed in that fountain, even for our own righteousness 
which are but as filthy rags. 

Thirdly, Consider that great and monstrous sinfulness that is in 
this sin of unbelief; we must strain at a gnat, but wc will easily 

b3 



J i ii i: m r STB BY of PAITH 

swallow down this camel ; we will tithe mint and anise, and fast 
twice in the wick, but neglect faith, and love, and judgment, which 
ife the weightier things of the law. And indeed there are these 
things which ipeak out the sinfulness <>i' unbelief: 1. That when 
the Holy Ghosl is senl to convince the world of sin, John xvi. !». 
He pitched upon this sin, as although there were no other sin, of 
which the world had need to be convinced, Ih mill convince the 
world "'■'■ 'I'." t on the Son of God : and no doubt 

there i- more sinfulness ill that Bin, than in any breach of the moral 

law, it being a sin against a matchless love, and against that which 
ii the remedy of sin. -. That it is called by way ofeminency, dis- 
obedience, as is clear from Hebrews iv. 11, Lest any of you fall 
after the tame example of unbelief; or as the word may be rendered, 
li-t any of you fall alter that example of disobedience, Eph. ii. 
::, I. That amongst all these that shall be eternally excommuni- 
cated from the presence of the Lord, and from the glory of his 
power, those that are guilty of this sin of unbelief, they are put in 
the first place, Rev. xxi. 8. And,-]. That unbelief doth contradict 
and deny these three precious and cardinal attributes of God ; 1. 
Doth not unbelief contradict his faithfulness and make him a liar? 
1st John v. 1. 12. Doth it not contradict the infmiteness of his 
power? And, 3. The infinite ness of his love, and supposeth there 
is something too hard for him, which his power cannot reach, 
nor his infinite love overcome? We may reduce many of our ques- 
tions and disputings of his good will to this original, via., to the 
disputings of his power. No doubt if we belong to him, we shall 
once sing that note of lamentation over our unbelief, this is our in- 
firmity, for changes are from the right hand of the Most High. 

And, Lastly, To enforce this precious command of faith, consider 
that it is his command, which speaketh forth this, that we must not 
take an indulgence or dispensation to ourselves to believe or not to 
believe at our pleasure ; and is it not a Strange thing that christians 
are less convinced of the breaches of the commandments of faith, 
than of other commands? they think misbelief to be but a /oar, a 
little sin ; and it proceeded) either from this, that the conviction of 
other Mus (such as the neglect of prayer, or the sin of swearing, or 

Committing adultery) do arise from a natural conscience ; for there 
is something of nature's light to make us abominate and hate them : 
when yet the light of nature will not lead lis to the conviction of 
tin' sinfulness of misbelief, it being a gospel and more spiritual Bin. 
Or it proceeded) from this, that unbelief (loth ordinarily pass valid 

under the vizard < f some refined virtue, as humility and temk 

though that rather it may be said, that it is pride and ignorance, 

clothed with the garments of humility. And no doubt Christ doth 
account obedience to this commandment of faith the greatest act of 
humility, as is clear from Rom. x. A, where it is called BUD- 

misnon; they submitted not to the right of God. Or else it 

proceedeth from this, that we conceive that the commandment of 

faith is not of so large extent as other commands, and so doth not 

bind us to the obedience of it ; but know this, that it will be the 

- ondemnation of the world, that they have not believed on the name 



OPENED UP. "ZO 

of the Son of God ; and no doubt but it is Satan's great design and 
cardinal project, to keep us back from obedience to the command- 
ment of faith, and that we should not listen to the precious pro- 
mises of his everlasting gospel, but should reject the counsel of 
God against ourselves, and refuse his precious and divine call. 

The Second precious consideration that we would give, shall be 
to shew you what are the causes that there is so much disputing of 
our interest, and so little believing ; that we are as unstable as 
water, marring our own excellency, spending so much of our time 
in walking under a cloud, and are so seldom admitted to read our 
names in these precious and eternal records of heaven ? no doubt 
these things have influence upon it, viz. : ]. That we are more judg- 
ing of God by his dispensations, than by his word, supposing ever 
the change of his dispensations to speak forth the change of our 
state ; this is misbelief's divinity. That when sense cannot read 
love in his face, but he appeareth to frown, and to cast a cloud over 
it, then it is presumption (saith sense) to read love in his heart, or 
in his word ; but know it was a self-denying practice of believing 
Job to cry out, though he should kill me, yet re ill J believe in him ; 
therefore make not dispensations your bible ; otherwise ye will 
stumble at noon-tide of the day, and shall halt in your way ; knew 
ye never what such a thing as this meaneth, to ascend overcoming 
thoughts of his love, notwithstanding any thing that his dispensa- 
tions might preach ? we conceive in that if the eyes of our faith 
were opened, we might see infinite love engraven on the darkest 
acts, and dismal like dispensations of his to us, though it be often- 
times written in dark and dim characters of sense. 

2. There is this likewise which hath influence upon our so much 
disputing and misbelieving, viz. : A guilty conscience, and the en- 
tertainment of some predominant lust, which oftentimes occasioneth 
our walking in darkness, and having no light : this is clear from 1st 
Tim. ii. 19. Where that precious jewel of faith can be holder) in 
no other place, but in a pure conscience, that is that royal place 
wherein it must dwell ; and no doubt if once we make shipwreck 
of a good conscience, we will err concerning our faith. A bosom 
idol when it is entertained, doth exceedingly marr the vigorous 
exercises of these graces, which are evidences of our faith, and cer- 
tainly grace rather in its degrees, than in its sincerity or simple 
being only, is that which giveth the clear evidence of faith. There- 
fore when we find not love in its height and eminent actings, we 
hardly win to make it any way clearly concluding demonstration of 
our faith. 

3. As likewise a bosom idol, when it is entertained, maketh us to 
lose much of our high esteem and reputation of Jesus Christ ; which 
doth exceedingly interrupt the sweet and precious actings of faith. 
For it is certain, that if once the immortal soul be united to Jesus 
Christ by the bond of love and respect, then our faith will increase 
with the increase of God. Our entertainment of a bosom-idol is 
ordinarly punished with the want of the sensible intimations of his 
grace, and of our interest in him ; so that sometimes his own are 
constrained to cry out, God hath departed from me, and /> 

me not, neither hy dreamt nor dp iom 

b4 



i in: U I - i BB1 or I ai i u 

I. There i- that likewise, that hath influence upon it, our not 
closing absolutely with Jesus Christ, but upon conditions and Bup- 
\\ '.- make not an absolute and blank resignation of our-- 
selves over unto Christ, to hold fast the covenant, notwithstanding 
be would dispense both bitter and sad things tons; but we conceive 
l brist'a covenant with believers is like that covenant that God 
made with Noah, that there should be summer and winter, seed- 
time .rid harvest, ni.uht and day, unto a Christian. A Christian 
i no -t have hi- night as well as his day : he must once sow in tears, 
before he nap in joy : he must onee go forth bearing his precious 
seed, before he can return bearing his sheaves in his bosom : and 
that this hath influence upon our instability, may be Been from this, 
that often a Christian after his first closing with Christ, he nieeteth 
with desertion in point of tenderness, in point of joy, and in point 
of strength ; so that his corruption seems now to be awakened more 
than formerly, that he wants those Beeming enjoyments of him 
which formerly he had, and that much of his softness of heart hath 
now evanished, which is clear somewhat from 1 1 eb x. '.V2. And after 
ill, ii //•. re enlightened, they endured a great fight of affliction* ; for the 
word there rendered afflictions, signified] inward troubles through 
the motions of sin ; as well as outward afflictions, Gal. v. 24. And 
God useth to dispense this way to his own, not only to take trial 
of the sincerity of our closing with him, but to make our faith more 
Btedfast and sure. And no doubt, if we close not absolutely with 
Christ, (when under these temptations and trials,) we must reject 
our confidence as a delusion, and suppose it to be as a morning 

: therefore it were a noble and divine practice of a Christian, 
to close with Christ without reservation, seeing he doth dispense 
nothing but that which might tend to our advantage. And we 
would say to such as are under these temptations, that if ye endea- 
vour to resist them, it is the most compendious and excellent way 
to make your hearts, which now are dying as a stone, to be as a 

I garden, and as springs of mater whose maters fail not, and to 
i lis n lion, so that no temptation can rouse you up ; 
but ye shall be enabled to tread upon the high places of the earth, 
and to sing songs of triumph over your idols. 

."». There is this likewise that hath influence on it, our building of 
our faith more upon sense, than upon Christ or his word ; and there- 
fore it is that faith is mi inconstant and changeable as the moon, we 
not knowing what such a thing nicaneth to hope against hope : 
and to be Btrong in faith, giving glory to (iod. And we would 
only say to you that erect your confidence upon so Bandy a founda- 
tion, that when the wind and storm of temptation shall blow, that 

house -hall fall to the ground As likewise building of your faith 
upon sense, doth abate much of your joy. and much of your pre- 
cious esteem of Jesus Christ ; it being faith exercising itself upon 
an invisible object, that maketh the Christian to rejoice with joy un- 
speakable, and full of glory. 1st Peter i. !!. 

i!. There is this last that hath influence upon it, even our aloth- 

- in the exercise of our spiritual duties, by which faith should 
Faith is a tender grace, and a 'plant that must not 

be ruffled, but nourished thro' the Bap of other precious graces; but 



OPENED UP. 0,5 

ve grow remiss in our spiritual duties, and do turn ourselves upon 
the bed of security, as the door upon the hinges, and doth not our 
drowsiness clothe us with rags, and make us fall into a deep sleep : 
while as if we were diligent, our soul should be made fat and rich ? 
Yea, slothfulness doth not only impede assurance in this, that it 
hindereth the divine communication of his love and respect by 
which assurance may be kept on life, ('ant. v. 2, But also it maketh 
our poverty come on us as an armed man, and our want as one that tra- 
velleth : and withal, it letteth loose the chain by which our corrup- 
tions are tied, and maketh them to lift up their heads, for which 
our assurance is much darkened and impaired, and our hope is much 
converted into diffidence and despair. And we would only say 
this, it is the diligent Christian that is the believing Christian, and 
it is the believing Christian that is the diligent Christian ; there 
being such a sweet reciprocation betwixt these two precious graces, 
that they die and live together. 

Now, Thirdly, We shall shut up our discourse with this, in 
pointing out a little what are those things that do obstruct a Chris- 
tian's closing with Christ, and believing in his precious name. 

I. We conceive that this woful evil doth spring and rise from 
that fundamental ignorance of this truth, that there is a God, as is 
clear from Heb. xi. 6. Where that is required as a qualification of 
a comer, that he should believe that God is : and assuredly till once 
this precious truth be imprinted upon our souls as with a pen of 
iron, and a point of a diamond, we will look upon the gospel as an 
Utopian fancy, and a deluding notion to teach unstable souls who 
know not the way to attain unto real blessedness, and truly it is a 
fault in many, that they begin to dispute their being in Christ, be- 
fore they know there is a Christ, as to dispute their interest in him 
before his being, and that there is such an one as is called Christ. 

II. Our coming unto Christ is obstructed from the want of the 
real and spiritual convictions of our desperate and lost estate without 
Jesus Christ, and that our unspeakable misery is the want of him : 
which is clear from Jer. ii. 31, We are lords, we will come no more 
to thee. And it is evident from Rev. iii. 16, 18, that such a delusion 
as this doth overtake many, that they can reign as kings without 
Jesus Christ, and that they can build their happiness and establish 
their eternal felicity upon another foundation. But O ! that we 
could once win to this, to believe what we are without Christ, and 
to believe what we shall be in the enjoyment of him, with the one 
eye to discern and look upon these deep draughts that the mystery 
of iniquity hath imprinted upon our immortal souls; and withal to 
reflect upon the wages of sin which is death, and be constrained to 
cry, Wo is me for I am undone ; and with the other eye, to ascend 
and look to that help that is laid upon one that is mighty, and to 
make use of the righteousness of a crucified Saviour, that so what 
we want in ourselves, we may get it abundantly made up in him. 

III. There is this likewise that obstructeth our closing with 
Christ, our too much addictedness to the pleasures and carnal de- 
lights of a passing world, which is clear from Luke xiv. 18, 19, 20, 
21, 22. Matth. xxii. 5, 6. Where those that are invited to come 



Jli i ii i- MT8TBBV <>r ; All H 

t.i tin feari of this gospel, they do make their apology, and with 
din- content do refuti it, -tunc pretending an impossibility to come, 
and tome pretending in unavoidable inconveniency in coming. 
And (> ! wli.it a ridiculous thing is that poor compliment, that these 
deluded sinners used to Christ, I pray you hen* us excused? And 
h do4 the world the great plea and argument they make use of, 
when they will not come and make use of Christ F 

IV. There is this lastly, which doth obstruct one's coming to 
Christ, their unwillingness to be denied to their own righteou 
which is clear from Rom. x. :2.'5. And we conceive that if once 
these two were believed, (which are the great topics out of which 
all these arguments may be brought to persuade you to embrace 
Christ,) to wit. the infinite excellency of his person on whom we 
are to believe, and the infinite loss that those do sustain who shall 
be eternally rejected of him. We might be persuaded to entertain 
a divine abstractness, and holy retirement from all things that are 
here below, and to pitch our desires alone upon him, who is the 
everlasting wonder of angels, and the glory of the higher house. O ! 
did we once suppose the unspeakable happiness of these, whose 
faith is now advanced unto everlasting felicity and fruition, and 
hath entered into that eternal possession of the promises, might we 
not be constrained to cry out, It is good for us once to be here 9 
Christ weepeth to us in the law, but we do not lament ; and he 
pipcth to 08 in the gospel, but we do not dance : he is willing to 
draw us with the cords qfmt //. and with the bands of lore, and yet we 
will not have him to reign <>/■, r us. May not angels laugh at our 
folly, that we should so undervalue this Prince of love, and should 
contemn him who is holden in so high esteem and reverence in 
these two great assemblies that are above, of angels, and of the 
spirits of just men made perfect ? Christ hath now given us the 
first and second summons, the day is approaching when the sad and 
woful summons shall be sent against us, of departing from him into 
these everlasting flames, out of which there is no redemption : and 
this >!i,tll be the cap-stone of our misery, that we had once life in 
offer, but did refuse it; and though there were four gates standing 
Open towards the north, by which we might have entered into that 
everlasting rest, yet we choose rather to walk in the paths that lead 
down to death, and to take hold of the dm ml,, rs of hell. O ! but there 
are many that think the gospel cunningly devised fables and foolish- 

they being unwilling to believe that which Bense cannot com- 
prehend, nor reason reach.) and this is the reason why the gospel is 
not < mbracedj but is rejected as an human invention, and as a 
morning dream, t \c. 



OPENED UP. 27 



SERMON II. 

1st John iii. 23 This is his commandment, that you should believe on the name 

of his Son Jesus Christ, Sfc. 

There are three great and cardinal mysteries, in the unfolding of 
which, all a Christian's time ought to be spent. First, There is 
that precious and everlasting mystery of Christ's love and conde- 
scendency, which these intellectual spirits, the angels, are not able 
fully to comprehend. Secondly, There is that woful mystery of the 
desperate deceitfulness and wickedness of the heart, which no man 
was ever yet able to fathom and comprehend. And, Thirdly, There 
is that precious mystery of that eternal felicity and blessedness that 
is purchased unto the saints, that once they shall reign with Christ, 
not a thousand years only, but throughout all the ages of everlast- 
ing and endless eternity : so that there is this difference betwixt the 
garden of everlasting delight that Christ hath purchased to the 
saints, and that first paradise, and Eden wherein man was placed. 
There was a secret gate in the first, through which a man that had 
once entered in, might go out again. But in the second and pre- 
cious Eden, there is no access for going out : and all that is to be 
known of these three mysteries is much comprehended in this, to 
know that they cannot fully be known. Paul was a blessed profi- 
cient in the study of the first mystery, and had almost attained to 
the highest class of knowledge, and yet he is constrained to profess 
himself to be ignorant of this. Hence is that word, Eph. iii. 19, 
That ye may know the love of Christ which passeth knowledge. And 
is it not a mysterious command, to desire people to know that which 
cannot be known ? the meaning whereof we conceive to be this in 
part, that Paul pressed this upon them, that they should study to 
know that this mystery of Christ's love could not be known. Jere- 
miah was a blessed proficient in the knowledge and study of the 
second mystery ; he had some morning and twilight discoveries of 
that, and though in some measure he had fathomed that deep, yet 
he is constrained to cry out, chap. xvii. ver. 9, The heart is deceit- 
fid aboce all things, and desperately wicked, who can know it ? And 
indeed that which Solomon saith of kings, Prov. xxv. 3, may well 
be said of all men in this respect, The heavens for height, and, the 
earth for depth, and the heart of man is unsearchable. The Apos- 
tle Paul also was a blessed proficient in the study of the third mys- 
tery, having some morning and twilight discoveries of the promised 
rest, and was once caught up to the third heaven ; and yet when he 
is beginning to speak of it, 1st Cor. ii. 9, he declared all men to be 
ignorant of the knowledge of this profound mystery of the man's 
blessedness, and cried out, Eye hath not seen, nor ear heard, neither 
hath it entered into the heart of man, to conceive the things which God 
hath prepared for them that love him ; and if there be any thing fur- 
ther to be known of these mysteries, the grace of faith is found 
worthy, amongst all the graces of the Spirit, to open the seven seals 
of these great depths of God. Is not the grace of faith that where- 
by a Christian doth take up the invisible excellency and virtue of a 



i in: MY81 BB1 oi 1 \l 1 If 

dying < brist ; I- not faith that grace, by which the Christian must 

take "Ht the spots and blemishes thai arc within himself? And isnot 
the grace of faith, that precious grace that placeth a Christian upon 
the top of .Mount Pisgah, and there letteth him sic a sight of the 
promised landj and doth open a door in heaven through which a 
( hristian is admitted to Bee ('hri>t Bitting upon hi> throne*? And 
faith hath not only a kind of omnipotency, as is clear — that all things 
to him that believeth, but it hath a kind of omnisciency, 
and all knowledge, that it can take nj), and comprehend all the 
great mysteries of heaven, according to that word, Prov. xxviii. 5, 
II, that seeketh the Lord, shall understand all things : as if he had 
said, there is nothing dark to a believing Christian, as there is 
nothing impossible to a believing Christian. As likewise, faith is 
that grace that must take aside the veil that is spread over the face 
of a crucified Christ: and faith is that precious spy, thatgoeth forth 
and taketh up these wonderful excellencies that are in him. The 
grace of love as it were, is born blind, and it hath nothing where- 
with to solace itself, but that which is presented unto it, bv this 
noble and excellent grace of faith. 

Now, before we shall speak any thing to these things, that we 
did propose to speak of at the last occasion ; we shall yet speak a 
little unto Miinc things, which are necessary to be known for the 
distinct uptaking of the nature of justifying faith, which is the 
great commandment of this everlasting gospel, and that which we 
would first -peak to, shall be this, what is the reason and ground 
that the gospel conveyance of righteousness and life (and of the ex- 
cellent things of this everlasting covenant) should be through the 
exercise of the grace of faith ? For it is not said in the scripture 
that repentance justifieth, that love justifieth, or that mortification 
justifieth ; but it is faith only that justifieth, and it is faith by which 
a Christian inheriteth the promises: so that it is clear that faith is the 
conduit-pipe, through which are conveyed to us the great blessings 
ol this everlasting covenant. 

I. And the first ground of it is this, it is through faith that all 
our blessings may be known to be by love, and by free and un- 
searchable grace, as is clear, Rom. iv. 1(>, while the Apostle is giving 
a reason why the inheritance is conveyed to a Christian through 
faith j it is of faith (saith he) that it might be of grace: for if the 
inheritance were conveyed to a Christian through a covenant of works, 
then these Bpotless draughts of infinite love and unsearchable grace, 
should not be written on our inheritance, as is clear, Rom. iv. 25. 
And it is that great design of Christ, to make his grace conspicuous, 
in conveying salvation to us through faith. 

II. 1 here is this second ground likewise of it, that all the pro- 
mises and blessings of this everlasting covenant might be sure and 
Btedfast to US, therefore they are conveved to us through the exer- 
cise of the -race of faith, as is clear, Horn. iv. 16, Tl„ y are Oj faith 
i - nth he) that they mag /■■ sure : or as the word is, that they might be 

-tiled, when tl u . promises of life and eternal salvation were conveyed 

to Ul through man's obedience, were they not then most uncertain 

•'"id unstable: but is not heaven your everlasting crown now sted- 



OPENED UP. 29 

fast unto you, seeing you have that golden pillar of Christ's ever- 
lasting righteousness to be the foundation of your faith, and the 
strength of your confidence in the day of need ? 

III. There is the third ground why the promises and excellent 
things of this gospel are conveyed to a Christian through the exer- 
cise of faith, that all boasting and gloriation might be excluded, ac- 
cording to that word, Rom. iii. 27, By what law is boasting excluded ? 
Not by the law of works, but by the law of faith. And certainly, 
seeing Christians have all the great things of heaven conveyed to 
them through the exercise of faith ; think ye not that this shall be 
your first song when ye shall be within the gates of the new Jeru- 
salem ? Not unto us, not unto tis, but unto thee doth belong the glory 
of our solvation. O ! what a precious dignity were it but for one 
half hour to be admitted to hear these spotless songs that are sung 
by these thousand times ten thousand and thousands of thousands 
of holy angels that are round about his throne ? Doth not David 
that sweet singer of Israel, now sing more sweetly than he did 
when he was here below ? Doth not deserted Heman now chaunt 
forth the praises and everlasting songs of him that sitteth upon the 
throne ? And doth not afflicted Job now sing sweetly after his 
captivity reduced, and he entered within that land, where the voice 
of joy and gladness is continually heard : would you have a de- 
scription of heaven ? I could not give it any term so suitable as 
this, heaven is a rest without a rest, for though there remains a rest 
for the righteous, yet, Rev. iv. 8, These four beasts that stand before 
the throne, they rest not day nor night, crying holy, holy, holy, is the 
Lord God Almighty ; yet there is much divine quietness in that 
holy unquietness that is above. 

IV. There is this last ground, why the blessings of the gospel, 
and life and righteousness are conveyed to us through the exercise 
of faith, that the way to attain these things might be pleasant and 
easy. We are certainly persuaded that the way of winning to 
heaven by a covenant of works, was much more unpleasant and 
difficult ; but is it not an easy way of entering into the holy of 
holies, to win into it through the exercise of faith ? Are not all 
wisdom's ways pleasantness ? Are not all her paths peace ? Was 
not that just self-denial in one that said he would not take up a 
crown though it were lying at his foot ? But, Oh ! that cursed 
self-denial doth possess the breasts of many, so that though that 
crown of immortal glory and eternal blessedness be lying at our 
feet, yet we ■will not embrace it, nor take it up : Is not the hatred 
of many to Christ covered with deceit? And therefore your ini- 
quities shall be declared before the congregation. 

Now that what we have spoken unto this, might be more clear, 
and that the nature of justifying faith be not mistaken, we would 
have you taking notice of these things. 

I. That the grace of faith doth not justify a Christian, as it is a 
work : or because of any inherent excellency and dignity that is in 
this grace above any other graces of the Spirit; but faith doth alone 
justify a Christian instrumentally, and objectively, that is, it is that 
by which a Christian is just, by laying hold on the precious object 



i ii i HT81 i in i>i' iai i ir 

, ,1 it. the righteOUSMM of Christ And to clear this, we would only 
have yon knowing this, that faith <l<>tli justify as it closeth with 
Christ, but not because it closeth with Christ, winch some vainly 
are bold to assert, because there is not any dignity or worth in the 
act of faith iii closing with Christ that can be the foundation of our 
cation, else it were to confound that precious degree of free 
grace. 

II. '1'hcre is this that we would have yon all knowing, that faith 
is not tlir instrument of justification, as (sanctification is taken in an 
active sense) though it is the instrument of justification, as it is 
taken in a passive sense « and the 'around of this conclusion is this, 
because it is impossible that any action in man can he an instrument 
in any action in God : and therefore that phrase that you have SO 
ordinary spoken of, that faith justifieth, is thus to he resolved, that 
we are justified by faith. 

III. There is this that we would have you knowing, that betwixt 
I Christian's closing by faith with the righteousness of Jesus Christ, 
and the justification of a sinner, I say there is no natural and indis- 
pensible connexion of divine appointment, and of free-grace, though 
WC conceive there is a natural aptitude in the grace of faith, to lay 
hold on the righteousness of Christ, more than there is in any other 
grace of the spirit : as ye may see there is a more natural aptitude 
and fitness in the hand to receive, than in any other organ of the 
body. 

IV. There is this also that we would have you knowing, that is, 
a Christian in his first closing with Christ, considers Christ crucified 
as the immediate object of his faith, and not Christ considered in 
his personal excellencies. Hence it is often in scripture, that Christ, 
as crucified, is holden forth as the immediate object of justifying 
faith, as is clear, Rom. iii. 5, 24, 25. And the ground of this as- 
sertion is this, because that is the formal object of justifying faith, 
which doth formally justify the sinner, and on which faith doth 
immediately lay hold as a ransom to satisfy justice, and as a 
rigbteousnesss, in which the soul dare venture to be found, when it 
shall stand before the judgment-seat of God : and certainly this is 
Christ, as obedient to the death of the cross. And it is likewise 
clear, that the thing which doth engage the soul to Christ, is not 
only because he is good in himself, but because he is good to us. 

V. And there is this, lastly, that we would have you knowing, 
that though faith doth alone justify, yet faith doth not justify, being 
alone: hence is that which we have so often in schools, fidet ///.-■/(- 

fleet tolum, licet non $olitarie. That faith justifieth alone, though 
not being alone: as .lames doth speak, faith without tVOrki if </■'•/</, 
and is of none e£F< it. 

Now that which secondly we shall speak to, shall be this. To 
point out to you some differences betwixt justifying faith, which is 
in a real believer, and temporary faith, which is in an hypocrite, 
and one that is destitute of that, is destitute of everlasting hope, 
though he pretend to have it. 

And first, that there is such a thing as temporary faith, as is clear 
from I. uke viii. 13. It is said there of some, that they believe 1 tor 



OPENKD UP. 31 

a season ; yea, in Acts viii. 13, it is said of Simon Magus, (who was 
in the gall of bitterness, and in the bond of iniquity,) he believed, 
and those in John ii. 23, when they did behold the miracles they 
believed on Jesus Christ, and yet we perceive that their faith was 
not sincere, and so this was not saving faith. And indeed ye may 
see a difference betwixt these two, in the very name temporary, for 
this is such a faith as doth not continue long with him that hath it, 
but doth evanish and pass away, for as this is certain, that an hypo- 
crite will not always call upon God, Job. xxvii. 10, so that is also 
certain, that an hypocrite will not always believe in God. I tell 
you, that the longest time that an hypocrite doth keep his faith, 
Job hath set down in his xviii. chap, verse 14. Their hope (saith 
he) shall bring them to the king of terrors, and then it shall be rooted 
out of them, and their tabernacle, their faith will bring them no fur- 
ther than the gates of death, and then their faith will fly away as a 
dream, and evanish as a vision of the night. 

II. There is this difference likewise betwixt them, that temporary 
faith closeth with Christ as a Saviour, and for righteousness, but 
it closeth not with Christ as a Prince, and for sanctification : but 
justifying faith taketh Christ as well for a Prince, as it taketh him 
for a Saviour : and if Solomon did discern who was the true mother 
of the child, by that, that she who would have the child divided, 
was not the mother of the child ; so we may say, that they who 
would divide Christ in his offices, it is an evidence that they are not 
amongst those who are actually made partakers of the adoption of 
children : there is somewhat of this pointed at in John vi. 60, where 
that which made many who were his disciples (and did once be- 
lieve) desert him, was because of the hardness of his commands, 
this is a hard saying, who can bear it ? And it is certain, that it is 
a greater difficulty for a Christian to take Christ as a Prince, than 
as a Saviour : for by that he must make an absolute resignation of 
himself over to Christ never to be reduced, O ! when saw you such 
a sight of Christ, that you were constrained to cry out (without a 
compliment) to him, " Truly I am thy servant, I am thy servant ?" 
Or were you never ravished with one of his eyes : nor overtaken 
with one chain of his neck : believe me, they who see him, do be- 
lieve that his commands are not grievous. 

III. There is this difference, that temporary faith is attained 
unto without the exercise of the law : but justifying faith is not at- 
tained to without some measure of the exercise of the law ; this is 
clear, Mark iv. 5, where speaking of these temporary believers, it 
is said of them, the fruit immediately sprang up, fyc. Are there not 
some (it may be here) who think they do believe, and yet were 
never in any measure trembling under the discovering and con- 
demning power of the law ? Is not that a mystery that one should 
bring forth without travailing ? And is not this a mystery in 
Christianity that one should believe before he hath found the pangs 
of the new-birth ? I am afraid of this, that many of us hath taken 
up our religion at our foot; for there are many that take up reli- 
gion before religion take them up. But would ye know the pro- 
perties of a Christian's faith ? It is a begotten faith, 1st Pet. i. 2, 



i in: Ml Bl i:h\ OF PAH n 

..ml not ■ faith tint it taken up at our pleasure: and I would only 
■ay these two things to you ; be persuaded oi' this, that hypocrisy 

in'i\ DC -nun with a verv -mall thread: so that the most discerning 
Christian cannot take up that desperate enmity that is in them. 
II, .u long did Judas lurk under the name of a saint, even with 

those that were 1 1 discerning. And there is that we would say, 

that among all these "that shall be eternally excommunicate from 
the presence of the Lord, and from the glory of his power," hypo- 
crite- in Sion .-hall have the bitterest up of divine indignation pre- 
sented unto them. Hence it i-, that Christ when he would tell the 
worst company that one should have in hell, it is always this, ye 
-hill go to that place where hypocrites and sinners are : and so it 
would be of your concernment, that by the candle of the Lord you 
will search the inward parts of the belly, before you go down to 
the grave with a lie in your right hand: a deceiving heart having 
turned you aside. We confess it is sad to discover these anxious 
disappointments that many in those days shall once meet with. 

IV. Hut there is this last difference betwixt justifying faith, and 
temporary faith. That there are three precious effects of justifying 
faith, which a temporary believer cannot win to. 

1. To be denied to all his enjoyments and attainments, and walk 
humbly under them, for we may see that it is impossible for an 
hypocrite to be denied to his enjoyments, he maketh such a deity 
of them, and worships them, or rather he worshippeth himself in 
them. There are three great graces that a hypocrite doth pursue 
after, (though he rather seeketh them as gifts than as graces,) 
know ledge, prayer, and humility : and though it be but little that 
he can attain of any of the three, (or rather nothing in a saving 
way.) yet least of all can he attain to the last ; yea, we may judge that 
there is always within his bosom a standing conviction, that he could 
never win to that grace of humility. O ! could you never win to this, 
to count your own righteousness as filthy rags, and to rejoice alone 
in the righteousness of a crucified Saviour ? I would press this 
upon you by the way, (O ! Christians of this generation,) forget 
your perfections, and remember your imperfections ; have a holy 
oblivion of your attainments, but have a divine remembrance of 
your short-coinings ; look more to what is before unperfectcd. than 
whit i- behind, and thus shall you evidence true justifying faith. 

2. It is an effect of justifying faith, to be under some constant 
and divine impressions of the preciousness of Jesus Christ, accord- 
ing to that word, 1st Pet. ii. 7, to you mho believe, Christ is precious. 
It is not said, that Christ was precious, or shall be precious, but it 
i- -ai.l, // is precious, which doth import, (as we use to speak,) a 
continued act Did you never know what it was to dwell twenty- 
four hour- und.r the impression of the matchless excellency and 
precious worth of a crucified Saviour? I will pose you with this ; 
are there not some here (and elsewhere) that pass under the notion 
of laintS, that never knew what it was to dwell half an hour under 

these high and elevating thoughts of the preciousness of Jesus 
Christ? So that we profess we cannot tell whether we shall call 
him precious or undervalued ; but we may join these two names 
ther, that he is precious, and yet an undervalued Christ, 



OPENKD DP. S3 

3. By true justifying faith, a Christian winneth to mortification 
of his invisible and predominant lusts, which is impossible for a 
temporary believer to win to. And is there not a great difference 
betwixt an idol when it is cast out, and an idol when it goeth out ? 
I will tell you the great mortification of hypocrites, the devil was 
living in them, as one that was a black one, and now he cometh 
again and transformed! himself into an angel of light; he was living 
in them before, by the spirit of profanity, and now he liveth in 
them by the spirit of hypocrisy, and counterfeiting of these things 
that were never clear attainments, while it is the dignity of faith, 
Acts xv. 9, to purify the heart. But are there not many here who 
never knew what it was to mortify one lust for Christ ? Can such 
a delusion overtake you, O athiests ! that ye shall reign with Christ, 
if ye die not with him ? There is an opinion vented in these days, 
that there may be repentance in heaven, and I think it would seem 
that the Christians of this age have much of that opinion, we are 
so little in repentance while we are here below : but know that faith 
and sanctification are two inseparable companions : and let me tell 
you, if ye would know the compend of the precious exercise of 
faith, it is this, faith hath three great things that it perpetually con- 
templates and views. 1. Faith looketh to the promise, and there 
it doth rejoice and rest upon it. 2. Faith looketh to the duties 
that are commanded, and there it crieth out, here I am, I will obey 
and hearken to the voice of thy word. And, 3. Faith looketh to the 
crown, and there it doth exult and sweetly rejoice in divine expec- 
tations. And O ! what a sight is that, to behold that everlasting 
Prince standing at the end of our race, having a crown in his right 
hand, with this motto engraven on it, he that persevereth to the end 
shall be saved. And what a faith suppose ye shall it be thought, when 
we shall get on that immortal crown of blessedness? What think 
ye is the exercise of those that are above ? O ! heaven, heaven. 
If we did know it, would we not be in an holy ecstasy of desire, 
till we were there ? And blessed be he eternally, that hath pur- 
chased that precious felicity to us. 

Now we shall at this time shut up our discourse, by speaking a 
little to these things in which a Christian doth ordinarily meet with 
assurance of his interest in God, and is put to the divine actings of 
the grace of faith, for there are some sealing times to a Christian. 

I. The first time of the sealing is, after the mortification of some 
predominant lust and idol, when they are admitted to read their 
names in these precious and ancient records of heaven, and to see 
(in these books) their own unworthy names written by the hand of 
that everlasting Prince. This is clear, Rev. ii. 17, to him that over- 
cometh, will I give a white stone, and in it a new name written, that 
no man knows, saving he that receivcth it : and from that, 2 Tim. iv. 
8. Believe me, more mortification would make more believing ; but 
would ye know the original of misbelief: it is the want of the exer- 
cise of spiritual mortification of our lusts. I know not where the 
most part of us intendeth to lodge at night, but this is certain, that 
we live with much contentment with our lusts, and these predo- 
minant idols, that do so much possess us. 

c 



I UK HY8TBRY OF lAITII 

II. It is readily a if ling timf to a Christian, when he is ad- 
mitted to the divine enjoyment of these satisfying delights that are 
to he- found in Christ Whence was it that the spouse cried out so 
often my beloved it mine, and I ">n hit 9 Was it not when she 

- brought to the banqueting house, and his banner over her was 
love? Believe me, more communion with an absent Christ would 
make more intimation (in a divine manner) of our peace with him. 
\\ e desire to bless those that are above the reach of all these dis- 
puting and ([notions that we are so much subject unto. 

III. This is a sealing-time to a Christian, when he is much in 
the exercise of secret prayer, and of much conversing and corres- 
ponding with God in that duty, as is clear from that word in 
Daniel i\. 21. When Daniel was praying at the evening oblation, 
in verse 23, he meets with a divine intimation, that is, peace with 
God, man, greatly beloved of God, as the original hath it, 
() man of great desires, for he was desirable indeed, and precious 
to him who holdeth the saints in his right hand. 

IV. This also is a sealing-time to a Christian, wdien he is called 
to the exercise of some great work, and is to be put upon some 
eminent holy employment ; this is clear from Jer. i. 5, where Jere- 
miah being called to preach the gospel unto such a rebellious peo- 
ple, then he hath his eternal election declared unto him ; before thou 

i formed in the n-omb I knem thee. Christ, as it were, giveth 
them that, to be meat to them for forty days, and that in the 
strength of it they may go many a day's journey. 

V. There is also another sealing-time, when a Christian is first 
begotten to a precious and everlasting hope : for when at first Chris- 
tians begin to be acquainted with Christ, even then sometimes he 
declarcth to them his boundless and everlasting love. And this is 
the ground why some of these, who are but babes in Christ, are so 
much in the exercise of diligence, so much in the exercise of the 
grace of love, and so much in the exercise of the grace of tender- 
ness, it is even because of the solemn impression of their interest in 
Christ ; that as it were, they are daily taken in to read their own 
name- in Legible letters in the Lamb's book of life. 

VI. And there is this last time, that is a sealing-time to a Chris- 
tian, and that is when he is put under some sad afflicting dispensa- 
tion : when tin- furnace it heated *< ven timet more than ordinary, then 
doth God condescend to manifest himself to his own. When was 
it that John met with most of the revelations of heaven? was it not 
when he was in the isle ofPatmos, for the testimony of Jesus Christ'* 
kingdom, andpati no of our bleated Lord? Rev. i. 9. And in that 
place. '2 Cor. iv. <>, though our outnord man decay, yet our mn tar d 
iinn l day by day. 

Now we would press you to be more serious in the exercise of 
this precious grace. And I shall tell you the compend of Chris- 
tianity in these words: 1. By faith, to solace yourselves in Christ's 
invisible virtue- and excellencies. And, 2. By hope, to be viewing 
that precious crown, and these everlasting dignities that are to be 
given to the saints. And, 3. By mortification, to be crucifying 
your idols. And, 1. By patience, to be possessing your souls, until 



OPENED UI*. 35 

once you shall pass through the dark land, to that valley of ever- 
lasting delight. And as for those that contemn and undervalue the 
blood of this everlasting covenant, (and I would have all those that 
delight not with closing with Christ, and those who have not mis- 
belief as their cross, to consider this,) the wrath of the living and 
eternal God doth abide upon them who do not believe ; according to the 
word, John iii. 36, he that believeth not, the wrath of God abideth on 
him ; it is a remarkable phrase, because of this, the wrath of God will 
not be as a pilgrim to a misbeliever, and will not turn aside to tarry 
but for a night, but the wrath of God (to them that will not be- 
lieve) shall be their household companion, and shall dwell with 
them ; and woe, woe to them eternally, who have this sad and ever- 
lasting companion to abide with them, the wrath of a living God. 
There is one thing we would have these knowing, that amongst 
all these who are eternally debarred from Jesus Christ, misbelievers 
are put in the foremost rank : Rev. xxi. There he is to put away 
the fearful and unbelieving: and from 2 Thess. i. 18. When Christ 
shall come from heaven with ten thousand of his saints, (what to do ?) 
it is even to execute vengeance on those that obey not the truth of the 
gospel : that is who do not believe. And I pose your own hearts 
with this, whether or not your names be written there in that roll, 
amongst those that shall be cut off? and that word, 2 Thess. ii. 12, 
that they might be damned who believe not, but took pleasure in un- 
righteousness. O but the wrath of a dying Christ, and of a cruci- 
fied Saviour, is dreadful ; it is more sad and terrible than the wrath 
of God should have been, if Christ had not died. I will tell you 
(O hypocrites in Zion) the worst news that ever was published in 
your ears — and it is this, Christ died and rose again, and to those 
that are begotten to a lively hope, they are glad tidings of great joy, 
(and therein they may comfort themselves,) but ye may wear a 
rough garment to deceive, and go to heaven in your own appre- 
hension : but O ! the sad disappointment that is waiting on many 
such. And to close with this, we would obtest you, as ye would 
answer to your terrible and dreadful judge, that shall stand one 
day upon his throne, which he shall fix in the clouds, we obtest 
you by all the joys of heaven, and we obtest you by all the ever- 
lasting pains of hell, and we obtest you by all the curses that are 
written within the volume of this book, and by all the sweet and 
comfortable promises that are in this everlasting gospel, and by the 
love that you owe to your immortal souls, and as ye would not 
crucify Christ afresh, believe and embrace the offers that are presented 
now unto you. Know ye whether or not this shall be the last 
summons that ye shall get to believe ? That so, if ye do reject it, 
Christ shall come from heaven and pronounce that sad and lament- 
able sentence unto you, Depart from me ye cursed, I know you not. 
Now to him that can bless these things to you, we desire to give 
praise. 



c2 



i in: Ml 81 i k\ "i i . \irn 



SERMON III. 

l-t Jobm >ii- - ;l . Thu it hit commandment, tlt<u ye >lt<,uhi believe on the 

nam, of hit >'"". JbSUS Oil. 1st, \r. 

I i mu i command thai Solomon gave unto his son, Prov. xxii. 26, 
////// he $kould /'■'! be surety for debt, nor thouid be '"<' <>l //"•■-■> that 
ttriteth hands ; but O ! what spotless breaches of that command 
hath our blessed Lord Jesus committed, when he did condescend to 

be surety for our debt, and to pay what was impossible for us to 
satisfy ? Hath not Christ made a precious exchange with sinners? 
He wreathed about his own precious neck that bond and yoke of 
our iniquities, and hath given to us that unweariable ease, and port- 
able yoke of his commandments ; among which this is one, that we 
shall believe on him. Spotless Christ was made sin for us, that 
sinful we might be the righteousness of God in him : and is not 
this the condemnation of the world, that will not believe in him ? 
That we will not delight ourselves in loving of him ? And I 
would say this to you, that though you should weep one half of 
your days, and pray the other half, yet, if ye want this noble grace 
of faith, your righteousness shall be but like a menstruous ''A-/// and 
I'tltlni rags before him : for what is praying without believing, but 
a taking of his blessed name in vain? What is conferring upon 
the most divine and precious truths of God, without believing ? Is 
it not a King to the Holy Ghost, and a flattering of God with our 
mouth ? And we would have you knowing this, that there is a 
Bweet harmony that is now made up betwixt Closes and Christ, be- 
twixt the law and the gospel. The law bringeth us to Christ as a 
Saviour, and Christ bringeth us back again to the law, to be a rule 
of our walk to which we must subject ourselves. So then, would 
ye know the compend of a Christian's walk ? It is a sweet tra- 
velling betwixt Mount Sinai and Mount Sion, betwixt Moses and 
Christ, betwixt the law and the gospel. And we conceive that the 
more deep that the exercise of the law be in a Christian's conscience 
before his closing with Christ, there is so much the more precious 
and excellent advantages waiting for him. 

I. There is this advantage that waiteth on the deep exercise of 
the law. that it is the way to win to much establishment in the faith 
when once we begin to close with Christ. O Christians, would ye 
know that which maketh the superstructure and building of grace 
to be within you, as a bowing wall, and as a tottering fence ? (So 
that oftentimes ye are in hazard to raze the foundation :) It is this, 
ye were not under the exercise of the law before your believing in 
JetUS Christ. There are some who do not abide three days at 
Mount Sinai, mil these shall not dwell many days at Mount Sion. 

II. There is this advantage that waiteth on the deep exercise of 
the law, it maketh Christ precious to a man's soul. What is that 
which fillets the soul of a Christian with many high ami excellent 
thoughts of Christ ? Is it not this, to have the law registration our 
bond, and putting us (as we use to speak) to the horn, that is, to 
hive the law cur-ing U<| ;m ,l using the sentence of condemnation 



OPENED UP. 37 

against vis ? That which maketh us to have such low and under- 
valuing thoughts of precious Christ is, because the most part of us 
are not acquainted with the deep and serious exercise of the law : 
that is a mystery to the most part of Christians' practice. Ye know 
that there were four streams which went out from the paradise of 
(rod, into which man was first placed : and so we may say that 
there are four golden streams, by which lost and destroyed men are 
brought back again to this Eden and Paradise of everlasting de- 
lights. First, There is the precious stream of Christ's righteous- 
ness, by which we must be justified. And, Secondly, There is the 
stream of his sanctification, by which we must be purified. Thirdly, 
There is the stream of the wisdom of Christ, by which we must be 
conducted through this wilderness wherein we have lost our way. 
And, Fourthly, There is the stream of Christ's redemption, by 
which we must be delivered from the power of our enemies, and 
must turn the battle in the gate. It is by the redemption of Christ 
that we shall once sing that triumphant song, death ! where is thy 
sting ? grave ! where is thy victory ? O ! but all these streams 
will be sweet and refreshing to a soul that is hotly pursued by the 
law, so long as we see not the ugliness of our leprosy in the glass 
of the law, we have our own Abana and Pharpar, that we think 
may do our turn ; but when once our case is truly laid open to us, 
then we will be content to wash ourselves in Jordan seven times. 

III. There is this advantage that waiteth on the deep exercise of 
the law, that it maketh a Christian live constantly under the im- 
pression of the sinfulness of sin. What is it that maketh sin ex- 
ceeding sinful to a Christian ? Is it not this, he hath been forty 
days in Moses' school ? And we conceive that the ground why 
such fools as we make a mock at sin is, because we know not what 
it is to be under the power of his wrath, and the apprehensions of 
the indignation of God. 

But now to come to that which we intend to speak of : we told 
you, the first occasion that we spake upon these words, that 
there were many excellent things concerning the grace of faith 
holden forth in them. The first thing (which was holden forth 
concerning this radical grace of faith) was the infinite advantage 
that redounded to a Christian through the exercise of faith, and 
giving obedience to this command, which we cleared to be holden 
forth, not only from the scope, but also from the nature of this 
command. And now to speak a little to the point, we shall pro- 
pose these considerations that may abundantly shew how advan- 
tageous a thing this excellent grace of faith is. 

I. The first consideration that speaketh it is this, that faith 
maketh Christ precious to a soul, according to that word, 1 Pet. 
iii. 7, to you that believe, Christ is precious. And we would have 
you knowing this, that faith maketh Christ more precious to a soul, 
than sense or any other thing can make him. And, First, Faith 
maketh Christ more precious than sense, because the estimation 
which the grace of faith hath of Christ is builded upon the ex- 
cellency of his person. But the estimation of sense is builded 
upon the excellency of his actings : so that because he is such to 

c3 



38 1 BE Ml i i i;v OF FAITH 

them, therefore they love and esteem him. But that heroic grace 

of faith taketh up the excellency of Christ's person, and that 
maketh 1 111 11 precious to them, Secondly, Faith maketh Christ 
more precious than sense, because sense Iooketh to that love which 
Christ manifested! in his face, and in his hands, and in his feet, but 
faith iooketh to that love which is in his heart. Sense will cry 

forth, Who is like to thee 1 whose countenance it like Lebanon, exe 
Imtaetk whoa hands are at gold-rings, net with beryl, and 

who** lege are like pillars of marble set in sockets of gold. Sense will 
look t<> the BmilingS of Christ, and will wonder: it will look to his 
dispensations and actings, and will be constrained to cry out, Who 
is like mi/" thee P But the grace of faith solaceth itself in the foun- 
tain from whence all these springs and sweet inundations of love do 
flow. Thirdly, Faith maketh Christ more precious than sense ; 
because faith Iooketh not only to what Christ is presently, but unto 
what Christ is from eternity before time, and what Christ shall be 
unto eternity after time, but sense only doth look to what Christ is 
presently. And ye must conceive, that the sweet travellings of 
faith betwixt infinite love from eternity before, and infinite love 
unto eternity after, must make faith to fall in a sea of wondering, 
and raiseth the thoughts to the highest pitch of desire and estimation. 
Fourthly, We may likewise add, that the impression of the pre- 
ciousness of Christ, which sense maketh upon the soul, is not so 
constant, nor so single, as that which faith doth make. O but the 
grace of faith giveth the Christian a broad look to Christ, and letteth 
him see Christ clothed with ornaments of glory and divine majesty. 
Sense followeth Christ rather that it may see his miracles, and love, 
and that it may be fed with loaves ; but faith follows Christ, for 
himself above all. 

II. The second consideration, to speak the advantage of it, is, 
that the grace of faith hath as it were an arbitrary power with 
God ; so that whatsover a Christian shall seek in faith, he shall 
receive it. It is the noble gift that was once given to faith, that it 
should never seek any thing and be denied, according to that word 
in Matth. xxi. 22, — And nil things whatsoever ye shall ask in pray* r, 
believing, ye .--/"ill receive it. And that word in John xv. 7, — Abide 
in in- , that is, believe ; and the promise is annexed to this, Whatso- 
slmll ask, ye ■•'■/"ill receive. And it is clear likewise from the 
preceding verse of our text, that if we obey this commandment of 
faith, Whatsoever we .-•■/"ill ask of (><<</, we shall receive it. And I 
would speak these two things to you from this — First, That some- 
times Christ putteth a blank in a Christian's hand, who is much in 
the exercise of faith, according to that in Matth, xx. :?2. Is there 
not an ample blank put into that man's hand ? What irilt thou that I 
should do unto thee f Christ desireth him to fill up that blank with 
what he would And Secondly, There is tliis, which is one of the 
greatest steps of Christ's matchless condescendence", that oftentimes, 
when his own have BOUghl in their presumption a blank to be put 
in their hand, Christ Condescendeth to give it, according to that 
Itrange passage in .Mark x. .'i.'». ."{(J. The two disciples who pre- 
sented this desire to Christ, we desire, say they, That whatsoever We 



OPENED UP. 39 

ask, thou should give it unto us. And presently that is answered, 
What will ye that I should do for you ? Christ hath an infinite good- 
will to satisfy the desires of his own : and that which yet more 
speaketh out Christ's boundless good-will to satisfy the desires of all 
that belong to him may be cleared in that word, John xvi. 24, 
where he chargeth his disciples with this, Hitherto, saith he, have ye 
asked me nothing ; ye must not suppose that Peter, James, and John, 
never sought a suit of Christ ; but the meaning of that expression is 
this, ye sought nothing in comparison of that which I was willing 
to give, and which your necessity did call for at my hands, which 
ye should have sought. 

III. There is this third consideration, to point out that advantage 
of faith : it is that grace that keepeth all the graces of the spirit in 
life and exercise. Faith is that higher wheel, at the motion of 
which, all the lower wheels do move : — if so we may speak, faith is 
that primum mobile, that first moves and turns about all the lower 
graces of the spirit, according to that, 2d Pet. i. 5, — Add to your 
faith, virtue, and to your virtue, patience, and to your patience, brotherly 
kindness. First, The grace of faith keepeth in exercise the grace 
of love, as is clear, Eph. iii. 17, where these two graces are sub- 
joined; as likewise from Rom. v. I, compared with verse 5th, 
Being justified by faith, then this effect followeth upon it, the love of 
God is shed abroad in our own hearts. And so it is certain, that 
faith keepeth love in life, faith being the spy of the soul, and that 
intelligencer and precious messenger goeth out and bringeth in 
objects unto love. Faith draweth aside the veil, and love sitteth 
down and solaceth itself in the discoveries of faith. Secondly, The 
grace of faith likewise keepeth the grace of mortification in exercise, 
as is clear, not only from Eph. vi. 6, but from 1st John v. 4, — This 
is our victory whereby we overcome the world, even our faith. And it 
is certain, that faith keepeth mortification in exercise, and advanceth 
holiness, not only because of this, that faith is that grace that pre- 
senteth to a Christian, the absolute purity and spotless holiness of 
Jesus Christ ; but also because it maketh them esteem their idols 
tasteless, as the white of an egg, and they become unto them as their 
sorrowful meat. The best principle of mortification is this, the 
discoveries of the invisible virtues of Jesus Christ : that mortifica- 
tion which arises from the lovely discoveries of the excellencies of 
Jesus Christ, is most real and abiding ; as these waters which arise 
from the highest springs, are not only constant, but likewise most 
deep and excellent. Thirdly, Faith likewise hath influence upon 
mortification, as it doth take hold of the infinite strength that is in 
Christ, by which a Christian is enabled to mortify his corruptions. 
Fourthly, Faith likewise maketh application of the blood of sprink- 
ling, by which we are purified from dead works. Fifthly, Likewise 
the grace of faith keepeth in exercise the grace of humility, as is 
clear, Rom. viii. 27. By what law, saith he, is boasting excluded ? 
It is not by the law of works, but by the law of faith. Sixthly, 
Faith keepeth in exercise the grace of joy, as is cleai-, Rom. xv. .13, 
Now the God of hope fill you with all joy and peace in believing. So 
that ye see the proper fruit of faith is jog in the Holy Ghost ; and 

c 4 



4(J i Hi MTSTBR1 OF PA1 I II 

certainly did we believe more, we Bhould rejoice more. Seventhly, 
and bistlii. Faith keepeth in exercise the grace of hope, for it is im- 
■bk for hope to lie in lively exercise, except faith once be exer- 
cised, which may be ■ shame unto yon, for how can we hope to 
attain the thing that is promised, except our faith first close with 
the promise? So there i^ this difference betwixt the grace of faith, 
and the grace of hope ; the grace of faith closeth with the promi 
— but the grace of hope closeth with the thing that is promised, 

IV. There is this fourth consideration, that may speak out the 

excellency of the grace of faith, — it is that grace by which a Chris- 
tian doth attain to most divine fellowship and constant correspon- 
dency with heaven. Would ye have that question resolved and 
determined, what is the best way? Not to stir up our beloved, <>r 
he /''mi till he please. It is this, be much in the grace of faith ; 
this is clear from Eph. iii. 17, Thnt Christ may dwell in your /'"iris 
by faith : by the exercise of all other graces, Christ is but a sojourner, 
tlmi turneth aside /•< tarry but (<>,• ,< night; but by the exercise of this 
grace, lie cometh /<< take up house roitA iis. I will tell you what faith 
is — it is a ladder that reacheth between heaven and earth : by the 
steps of which a Christian doth daily go up to heaven, and converse 
with the higher house ; faith is that grace (as the Apostle speak- 
eth) by which me have access to the throne of his grace. Faith ushers 
in the believer to the throne, and without it lie cannot have access 
there, nor joy when he is there. 

V. Here is this advantage that attendeth the exercise of faith. 
A believing Christian is a praying Christian: according to that 
word in Mark ix. 24, where these two are conjoined together. Lord, 
I believe, and then he falleth to his prayer presently after that con- 
fession, Help thou in// unbelief. And it is clear, from Psalm lxiii. 1, 
O God, thou art my ('""I, early /rill I seek thee, my soul thirstethjbr 
thee ! And sometimes faith is a most impatient grace : but we may 
always say of it that it is a most diligent grace. O ! is it not the 
neglect of this precious exercise of faith, and of the duty of secret 
prayer, that makes our leanness testify to our face, and maketh our 
souls a barren wilderness ? I am persuaded of this, that since 
Christ had any followers, and since ever this everlasting gospel was 
preached in Paradise, the exercise of secret prayer was never so 
much neglected. We have turned over all our prayers into compli- 
ments with God. We know not what it is To rise at midnight and 
all up,,, i ('<,„/, in,, 1 1,, enquire after our Maker under the silent matches 
qf the night. O ! but it is a sweet diversion from Bleep, to retire our- 
selves (in the silent seasons of the night) from all thoughts about 
worldly matters, and to converse with that invisible Majesty. 

VI. There is this sixth consideration to point out the advantages 
of faith: that faith is that grace that doth facilitate a Christian's 
obedience, and maketh it most pleasant and easy: this is clear, 
from I bl). ri.8, By faith Abraham, when commanded to go to « strange 
land, obeyed and went out, not knowing whither h, went. The word 

may be rendered,— I le did cheerfully obey. And verse 17, By 

faith he offered up his only son. Would ye know the reason why 

his commands are your burden, and why bis precepts ire your 



OPENED UP. 41 

crosses ? It is because of this, ye do not believe. And so it is 
most certain, that it is impossible for a Christian to attain to a 
pleasant way of obedience, without the exercise of faith. Faith 
holdeth up the crown to a Christian, and his crown maketh him to 
obey. Faith gathereth strength from Christ, and that strength 
maketh obedience very easy. Faith taketh up the excellency of 
Christ, and this maketh a Christian to look upon his duty more as 
his dignity than his duty. And we are persuaded of this, that our 
chariot-wheel should move more swiftly (like the chariots of Amina- 
dab,) if we were more in the exercise of the grace of faith. Would 
ye know an answer to that question, what is first more requisite for 
a Christian while here below ? Faith. And what secondly is most 
requisite ? Faith. And what thirdly is most requisite for a Chris- 
tian ? Even Faith ; Faith above all things, and above all things, 
Faith. 

VII. There is another advantage of it, that by faith our service 
and prayers are accepted of God. Would ye know what is the 
prayer of a Christian that is not in faith ? It is a smoke in his nos- 
trils and afire that burnetii all the day. The unbeliever's sacrifice is 
an abomination to the Lord. This is clear from Heb. xi. 4, By faith 
Abel offered tip unto God a more acceptable sacrifice than Cain — and 
we conceive that there are many unanswerable prayers which we do 
put up, because we want that noble exercise of faith. 

VIII. And lastly, We shall likewise add this, that faith is that 
grace by which a Christian hath that perfect and immediate sight 
(as it were) of great things that are promised to him ; faith bringeth 
a Christian within sight of Heaven, and faith bringeth a Christian 
within sight of God, according to that word, Heb. xi. 1. Faith is 
the evidence of things not seen ; and that noble paradox that is said 
of faith, Heb. xi. 27, By faith Moses saw him that was invisible. Is 
it not an impossible thing to see that which cannot be seen ? But 
the meaning of it is this, that faith's discoveries of God are as certain 
and sure, as the discoveries of our bodily eyes are : faith is an intel- 
ligent grace ; yea, it is a most sure and infallible grace : what will 
faith not do ? And what can we do who want faith ? 

Now, to enforce the advantages and excellencies of faith a little 
more, we shall propose to you the disadvantages of that woful sin 
of unbelief. 

I. There is this disadvantage of the sin of unbelief, that all the 
actions that proceed from an unbeliever, are impure and defiled, 
according to that in Titus, i. 15, But unto them that are defiled and 
unbelieving, is nothing pure ; but even their mind and conscience is 
defiled. Their prayer is unclean : yea (as Solomon speaketh) their 
ploughing is sin — yea, their going about the most excellent duties (for 
matter) is an abomination to God, according to that word, Rom. 
xiv. 23, Whatsoever is not of faith, is sin. So the want of faith is the 
great polluter of all our actions, and of all our performances. 

II. There is this second disadvantage of disbelief, that it is impos- 
sible for one in the exercise of unbelief, to mortify a lust or idol : 
and we may allude unto these words in Math. xvii. 20, when his 
disciples came to him, and asked this question, Why could we not 



I 2 1 mi: MY8TBRY or jaij u 

That was given as an answer, Became of your 
unbelief: unbelief W that which taketh up arms for our idols, and 
doth ln.i-t strongly defend them : for there is nothing that will kill 
Corruption W much, Sfl the exercise of faith : and when all this is laid 
■tide, we have laid by our weapons, and have in a manner concluded 
a treaty of peace with our idols, that we shall not offend them, if 
they offend not us. 

III. There is this disadvantage that waiteth upon the sin of 
unbelief, that such an one cannot win nor attain to the grace of 
establishment, But is almays as the move* of the ten, tossed /" "/"/ fro, 
until once lie win to the exercise of faith, as is clear from Isa. vii. 2, 
Except ye In/ice, ye shall n<>t In' established. 

IV. There is this disadvantage that waiteth on it, it is the mother 
of hardness and stupidity of heart, according to that word in Mark 
xvi. 14, where //< upbraideth them because of their unbelief: and then 
what danger followeth ? to wit, hardness of heart : this is clear also 
from Acts xix. 9, where these two sister devils are conjoined and 
locked together, unbelief and hardness of heart, because it is un- 
belief indeed that hindereth all the graces by which the grace of ten- 
derness must be maintained. 

V. There is this disadvantage in the sin of unbelief, that it is big 
with child of apostacy from God, and of defection from him, accord- 
ing to that word, Ileb. iii. 12, Beware lest there be hi any of you an 
eril heart <>f unbelief (and the fruit of it) to depart from the tiring 
God. And certainly it is no wonder that unbelief travail in birth 
till that cursed child of apostacy be brought forth ; not only because 
of this, that an unbeliever loseth the thoughts of the excellency of 
Christ, but also because he increaseth in his thoughts of love towards 
his idols : for Christ doth decrease in those who misbelieve, and 
their idols do increase in their love, and in their desires, and in their 
estimation. 

VI. There is this sixth disadvantage in the sin of unbelief — it 
hindereth the communication of many signal workings and tokens 
of the love and favour of the Most High, according to that sad word 
that is in Matth. xiii. 58, at the close, He could not do many mighty 
tvorks there, because of their unbelief. Unbelief, as it were, laid a 
restraint upon Christ, that he could not effectuate these things which 
he was willing to perform : and (to shut up our discourse at this 
time) I would only add these two aggravations, which may some- 
what enforce what we have spoken; (I say) there are these two 
aggravations in the sin of unbelief, even in his own who have a right 
(and also his call) to believe. 1. That after Christ hath given most 
sensible discoveries of himself, Wherein ye have seen him. as it 
were, face to face, yet ye will not believe; this is clear from John vi. 
:!(», Though ye have set n me, Baith Christ, yet ye do u>>' believe in me. 
There il not a manifestation of Christ's presence, but it is a witness 
against you, because of your unbelief. Would you hear the voice 
of sense, that is rectified ? It is this, believe on the Son of God. -2. 
That notwithstanding of the signal demonstrations of tlie power of 
Christ, yet though it were the mortifying of some lust and idol 
within them, yet they will not believe, but, upon new temptations, 



OPENED UP. 43 

rvill doubt of his love to them. Christ preacheth faith by his word, 
he preacheth faith by his sufferings, he preacheth faith by his 
dispensations, he preacheth faith by his promises, he preacheth 
faith by his rods ; and if these five instruments will not engage 
your hearts to believe, what can move them ? Do not his two 
wounds in his precious hands preach out this point of faith, 
Believe him ? Doth not that hole opened in his side preach 
this doctrine, That we should believe in him ? And these two wounds 
that he received in his precious feet, do they not preach this, That 
we should believe on a crucified Saviour ? And we would only say 
this, That sometimes it is the case of his own, that after the convic- 
tions of this, that it is their duty to believe, and also, after some 
desire to close with Christ, yet they find inability to close with 
him. Is it not certain that to will (to believe) is sometime present 
with you ? But how to perform ye know not. And I would have 
a Christian making this fourfold use of such a dispensation as that, 
(which is most ordinary) when convictions of our duty to believe, 
and some desires to close with Christ, is not followed with actual 
performance. 

1. To study to have your convictions more deeply rooted within 
you; for it doth sometimes follow, that resolutions and mints to 
believe, are not blest with actual believing : because the conviction 
of our duty to believe is not deeply imprinted upon our conscience. 

2. Be convinced of that desperate enmity (and that mystery of 
iniquity) that is within you, that you can have some will to do, 
without ability to perform. We confess it is not an ordinary disease 
in these days to have such a contrariety betwixt a Christian's will 
and his practice, our will for the most part being no better than our 
practice ; but sometimes it is, which may make you cry forth, 
wretched man that I am, who shall deliver me from this body of 
death ? 

3. That ye would be much in the employing of Christ, that as 
he hath given you to will, so also he might make you to do. Christ 
is about to convince his own in such a dispensation as that, That 

faith is the gift of God. Faith is so noble a grace, that it cannot be 
spinned out from our resolutions, nor from our endeavours : faith is 
such a divine point as the Father's right hand must plant in our souls. 

4. Let it convince you of the excellency of the grace of faith, (for 
the difficulty of attaining to any thing, may speak out the excellency 
of that thing) there is no sin but it may be easily win at ; there is 
an easiness and facility to overtake the paths of our idols : but the 
graces of the spirit are so excellent things, that we must fight before 
we attain them : and you who are strangers to Christ Jesus (and 
have never known what it is to close with him) we would request 
you in Christ's name to be reconciled to him. What know ye, O 
men (or rather athiests) but this shall be the last summons ye shall 
get to believe ? And because ye disobey this precious summons, 
there shall be one presented to you that ye cannot sit. 1 remember 
of one man, who looked upon many thousands that were under his 
command, weeping over them, when he considered how that within 
a few years all these should be laid in their graves, and should be in 



|| in i: MYSTERY OP PAITH 

eternity. () I but it were much of our concernment, to be trying 
ourselves how it ii with us. We are not afraid that it is a breach 
of charity to wish that but one of each ten that are within these 
doors, were heirs of the grace of life, and had the solid and spiritual 
expectation of heaven. I think if Christ were to come presently to 
speak to US, he might not only say to each twelve that are here, One 
of you shall betray me J but we are afraid he would say to each 

twelve that are here, I'.brni of ffOU shall l-traii 1716, and but One only 

shall pate ftee. ! doth it not concern you, to inquire where you 
shall re-t at night, when the long shadow of the everlasting evening 
shall be stretched out upon you ? I think there are some that are 
M settled upon their lees, that if they were one day in hell, and saw 
all the torments that are there, and were brought from it the next 
dav to live on earth they would not repent. And more, there are 
-nine, that take them up one day to see the joys of heaven, and bring 
them back again, they would not pursue after these blessed and 
everlasting enjoyments. O is not Christ much undervalued by us? 
But I must tell you this, One woe is past, but behold another woe is 
foot coming. O ! the shrieking of these spirits that are entered into 
their everlasting prison-house, out of which there is no redemption. 
What shall be your choice, when Christ shall come in the clouds? 
I am persuaded there are many, to whom at that day, this doctrine 
would be ravishing, viz. That there were not a death, that there were 
not a God, and thai there were not an eternity. O ! will ye believe 
that the smord of the justice of God is sheathed in heaven, and shall 
come donm to make a sacrifice, not in the land of Tdumea, nor in the 
land of Bozra, bat he is to make a sacrifice among the people mho 
seemed to make a covenant with him by sacrifice. Ah, ah, shall we 
say that? If that argument were used to many, that within forty 
days they should be at their long and everlasting home, they would 
yet spend thirty-nine of these days in taking pleasure upon their lusts. 
I am persuaded of this, that there arc many who think that the way 
betwixt heaven and earth, is but one day's journey ; they think they 
can believe in one day, and triumph at night ; but O ! it shall be a 
short triumph that such believers as these shall have. Therefore, O 
study to close with a crucified Saviour, rest on him by faith, delight 
yourselves in him with love, and let your souls be longing for the 
day when that voice shall be heard in heaven, (and O how sweetly 
shall it be sung?) Arise, arise, my loce, my dove, my fair one, and 
tome a, ,-ay • for behold your winter is past, and your everlasting 
summer is come, and the time of the singing of birds is near: when 
Christ shall come over these mountains oj Bother, he shall cry Behold 

I OOnU : and the SOUl shall sweetly answer, CoTM, blessed Lord JesUS, 
• . () what a life shall it be ; that with these two arms, ye shall 
eternall] encircle Christ, and hold him in your arms, or rather be 
encircled l>y him } Waitfor him,for he shall come, and his reward 

is irith him, ami he shall once take home the wearied travellers of 

hope. 



OPENED UP. 45 



SERMON IV. 

1st John iii. 23 — This is his commandment, that you should believe on the name 
of his Son, Jesus Christ, fyc. 

There are two great and excellent gifts, which God, in the depth 
of his boundless love, hath bestowed on his own. First, there is 
that infinite gift, and royal donation, his own beloved Son, Jesus 
Christ, which is called The Gift of God, John iv. 10. And Secondly, 
There is that excellent gift of the grace of faith, which God hath 
bestowed on his own, which is also called The Gift of God, Eph. ii. 
8. Faith is the Gi,t of God. And is it not certain, that these two 
gracious gifts ought to engage our souls and hearts much unto him ? 
Infinite Majesty could give no gift greater than his Son, and infinite 
poverty could receive no other gift so suitable as Christ; it was the 
most noble gift that heaven could give, and it is the greatest advan- 
tage for earth to receive it. And we could wish that the most part 
of the study and practice of men (that is spent in pursuit of these 
low and transient vanities) might be once taken up in that precious 
pursuit after Christ : we could wish that all the questions and de- 
bates of the time were turned over into that soul-concerning ques- 
tion, What shall we do to be saved ? And that all the questions, 
controversies, and contentions of the time, were turned over into that 
divine contention and heavenly debate, Who should be most for 
Christ, who should be most for exalting of the noble and excellent plant 
of renown, and that all your judgings and searchings of other men's 
practices and estates, might be turned over into that useful search, 
To prove and examine ourselves whether we be in the faith or not. 
And I would ask you this question — what are your thoughts con- 
cerning precious Christ, seeing he is that noble object of faith ? We 
would only have you taking along these things by which Christ may 
be much commended to your hearts : First, There was never any 
that with the eyes of faith did behold the matchless beauty and 
ti'anscendent worth of that crucified Saviour, that returned his 
enemy. There is soul-conquering virtue in the face of Christ, and 
there is a heart-captivating and overcoming power in the beauty of 
Jesus Christ. This first sight that ever persecuting Saul got of 
Christ brought him to an endless captivity of love. Secondly, 
There is this that we would say of precious Christ, which may 
engage our souls unto him, that for all the wrongs believers do to 
Christ, yet hath he never an evil word of them to his Father, but 
commends them : which is clear from that of John xvii. 6, where 
Christ doth commend the disciples to the Father for the grace of 
obedience, They have kept thy word : and for the grace of faith, verse 
8, They have believed that thou didst send me. And yet were not the 
disciples most defective in obedience both in this, that they did not 
take up their cross and follow Christ ? and also in that they did not 
adhere to him in the day that he was brought to Caiaphas' hall ? 
And were they not most defective in the grace of faith ? As is clear 
from Matth, xvii. 17, and likewise from John xiv. 1. He is pressing 
them to believe in him, and yet he doth commend them to the 



|(i I 111. M V- I FIIV OF FAITH 

Father M most perfect in these things. Thirdly, There is this that 
we would lastly say of him Who is that noble Object of faith, look 
to tin- eminent depths of t Ihrist's condescendency, and then ye will be 
nrovoked to love him. Was it not infinite love that made Christ to 
lie time days in the grave, that we might be through all the- ages of 
eternity with him ? was it not infinite condescendency that made 
his precious head wear a crown of thorns, that we might eternally 
w ( u i crown of glory ? Was it not infinite condescendency that 
made Christ wear a purple robe, that so we might wear that pre- 
eious robe of the righteousness of the saints? And was it not 
matchless condescendency, that Christ, who knew no sin, was made 
sin for us, and like unto us, that so we might become like unto him, 
and be made the righteousness of God in him? 

But to come to that which we intend mainly to speak unto at 
this time, which is that second thing we proposed to speak of from 
these words ; and that is, concerning the excellency of this grace of 
faith, which we cleared, was hoi den out in that, that faith was 
called his commandment, which is so called by way of eminency 
and excellency. There are many things in Scripture, which may 
sweetly point out the precious excellency of this grace of faith, and 
•we shall only speak to these things. 

I. The First thing that speaketh out the excellency of faith is 

this, it exerciseth itself upon a most noble object, to wit, Jesus 

Christ ; faith and love being the two arms of the immortal soul, by 
which we do embrace a crucified Saviour, which is so often pointed 
at in Scripture ; and we shall point at these three principal acts of 
faith, which it exerciseth on Jesus Christ as the object of it. 

1. The First is, To make up an union betwixt Christ and the 
believer. (Faith being indeed a uniting grace, and that which 
knitteth the members to the head), and to make this more fully ap- 
pear, we would point out a little, what sweet harmony and corres- 
pondency there is betwixt these two sister graces, to wit, faith and 
love. Faith is that nail, which fasteneth the soul to Christ, and 
love is that grace that driveth the nail to the head ; — faith at first 
taketh an a tender grip of Christ, and then love cometh in and 
maketfa the sou] take a more sure grip of him. 

2. Secondly, Ye may see that harmony in this ; faith is that grace 
which taketh hold, as it were, of the garments of Christ, and of his 
word ; but love (that ambitious grace) taketh hold of the heart of 
Christ, and, as it were, his heart doth melt in the hand of love. 
Thirdly, It may be seen in this : faith is that grace which draweth 
the fir^t draught of the likeness and image of Christ upon a soul, 
but that accomplishing grace of love doth complete these first 
draughts, and these imperfect lineaments of Christ's image, which 
weir first drawn on the soul. Fourthly, By faith and love, the 
heart of Christ and of the believer are so united, that they are no 
more two, but one spirit. 

2. There is this second act that faith exerciseth on Christ, and it 
is in discovering the matchless excellencies and transcendent pro- 
perties of JesUS Christ. O what large and precious commentaries 
OOth faith make upon Christ ? It is indeed that faithful spy which 



OPENED UP. 47 

doth always bring up a good report of him : — hence it is, that faith 
is called understanding, Col. ii. 2, because it is that grace which 
revealeth much of the precious truth of that noble object. 

3. And there is this third noble act of faith exercising itself upon 
Christ, viz. :— it maketh Christ precious to the soul, according to 
that word, 1st Pet. ii. 17, Unto you that believe, he is precious ; and 
if there were no other thing to speak forth its worth but that, it is 
more than sufficient ; for no doubt this is the exercise of the higher 
house, to be dwelling on the contemplation of Christ's beauty, and 
to have their souls transported with love towards him, and with joy 
in him. Reason and amazement are seldom companions, but here 
they do sweetly join together. First, A Christian loveth Christ 
because of Christ's actings ; and then he loveth all these actings 
because they come from Christ. 

II. Now, Secondly, This pointeth out the precious excellency of 
the grace of faith, — it is that grace which is most mysterious and 
sublime in its actings — it hath a more divine and sublime way of 
acting than any other grace ; hence it is called, the mystery of faith, 
which speaketh this, that the actings of faith are mysteries to the 
most part of the world, and I shall only point at these things which 
may speak out the mysterious actings of the grace of faith. 

1. Faith can believe, and fix itself upon a word of promise, 
although sense, reason, and probability seem to contradict the 
accomplishment of that promise ; — faith walketh not by the low 
dictates of sense and reason, but by a higher rule, to wit, the sure 
word of prophecy, which is clear from Rom. iv. 19, where Abraham 
believed the promise, notwithstanding that sense and reason seemed 
to contradict it : He considered not the deadness of his own body, 
neither the barrenness of Sarah's womb, but was strong in faith, giving 
glory to God ; as is clear from Heb. xi. 29, 30, where faith believed 
their passing through the Red Sea, as through dry ground, which was 
most contrary to sense and reason. Faith believed the falling down 
of the walls of Jericho, by the blowing of horns, which things are 
most impossible for sense and reason ; for sense will oftentimes cry 
out, All men are liars ; and reason will say, How can such a thing 
be ? And yet that heroic grace of faith crieth out, Hath he spoken 
it ? he will also do it. Hath he said it ? then it shall come to pass. 

2. Faith can believe a word of promise, notwithstanding that the 
dispensations of God seem to contradict it ; as was clear in Job, who 
professed, He would trust in God, though he should kill him. And 
no doubt but this was the practice of believing Jacob, — he trusted 
that promise should be accomplished, that the elder should serve the 
younger, though all the dispensations of God, (which he did meet 
with) seemed to say that the promise should not be accomplished. 

3. Faith can believe a word of promise, even when the commands 
of God seem to contradict the accomplishment of that promise. 
This is clear in that singular instance of Abraham's faith, that not- 
withstanding he was commanded to kill his promised seed (upon 
whom did depend the accomplishment of the promises), yet he 
believed that the promises should be performed. And though there 
were indeed extraordinary and strange trials of his faith, as he had 



I s tiii: Ml 81 I'HV 01' PA ITU 

oatural affections to wrestle with; yet oyer the belly of all these, 
believing Abraham giveth faith to the promise, and bringeth his 

| to the altar, (though he clicl receive him back again); this is 

clear from Heb. ri. 17. 1 }! > ]i '- 

I Faith can exercise itself upon the promise, notwithstanding 
that challenges and convictions of unworthiness and guilt do wait 
on the Christian; that is clear, 2d Sam. xxiii. 5, That although his 
,,.,t to with God a* did become, yet he believed the promisej 
,-is likewise is clear from Psalm lxv. 'A, Iniguitiet do prevail against 
in. : and yet that doth not interrupt his faith, At for OUT trantgret- 
tiont thou thah purge them away. And certainly, it was a noble 
and precious act of faith to believe, notwithstanding of unanswerable 
challenges of guilt The best way both to crucify our idols, and to 
answer these challenges, is believing, and hoping against hope, and 
closing with Christ ■ this is most clear from Isa. lxiv. G, 7, compared 
with verse l!th, where, after strange challenges, the prophet hath a 
strange word, — lhit now, Lord, thou art our Furfur. There is 
an emphasis in the word now for all this, yet thou art (novo) our 
Filth- r. 

5. And Las////, This pointeth out the mysterious acting of the 
grace of faith, that cxerciseth itself upon an invisible object, even 
upon Christ not yet seen, according to that word, 1st Pet. v. 8, 
Whom having not seen, yet ye love, in whom though now ye tee him 
not, yet believing, &c. I pose the greater part of you who are 
In if, whether or not those be two of the greatest paradoxes and 
mysteries unto you ? For is not this a mystery to love him whom 
ye never saw? Whom having not teen, yet ye lore. To love an 
absent and unseen Christ, is a mystery to the most part of the 
world : and is not this a mystery to believe on him whom we never 
saw ? /// ir/min though ye tee him not, yet believing. And I shall add 
this, that faith can hold fast its interest with God, notwithstanding 
the most precious Christian should call us hypocrites, and not 
acknowledge us. This is clear in the practice of Job ; and most 
clear from that word, Isa. lxiii. 16, Doubtless, thou art OUT Father, 
though Abraham be ignorant of us, and Israel acknowledge us not. 

III. Thirdly, This pointeth out the excellency of the grace of 
faith. — that faith, when it is in exercise, is that grace by which a 
Christian doth attain unto most sensible enjoyments. There isa 
great question that is much debated among Christians, — what is the 
way to win this happy length, to be always under tile sweet and 

refreshing influence oi heaven, and to have this dew always coming 
down upon our branches ? I can give no answer to it, but this — 
be much in the exercise of faith : this is clear upon that notion and 
name out upon faith, Isa. xlv. 22. It is called, a look t<> Christ, 
which is a im>st sensible act. If ye would know a description of 
faith, it is this : the divine contemplation of the immortal soul, 
upon that divine, excellent, and precious object, Jesus Christ. For 
God never made faith a liar, and therefore its eve is never off him 
that is tlu noble object of faith, Jesus Christ, manifested in the 
gospel, a- it is dear, Kph. i. 13, After ye believed y, , tdtoith 

ll Spirit of promite, which preacheth out the excellent 



OPENED UP. 49 

enjoyments these had after their closing with Christ, who is invisi- 
ble. Our faith is called a seeing, which speaketh out this, that 
faith's sight of God is as certain as if we did behold him with our 
eyes, as is clear, Heb. xi. 27, Moses saw him by faith, who is invisible. 
And we conceive that the ground which maketh the most part of 

us have such complaints. How long wilt thou forget us, for ever ? 

is this — the want of the spiritual exercise of faith ; and are there 
not some here that may cry out, It is more than thirty days since I 
did behold the king ? Yea, there are some who may go a greater 
length, and cry out, I have lived these two years at Jerusalem, and 
yet I have not seen the king's face. Yea, there are some here whose 
complaint may go a little higher, and cry forth, These three years 
and six months it hath not rained, on me, but the clouds have been 
restrained and bound up, and the heavens have become brass. And 
would ye know the rise of these complaints ? — It is this : Ye are 
not much in the spiritual exercise of faith. And to you I would 
only say these two words. First, It is easier to persuade a repro- 
bate that he is defective in the fear of God, and in his love to God, 
than to persuade some such that they are wanting to God in their 
faith ; for they hold fast that piece of desperate iniquity till they 
die. Secondly, We would say to those of you who have the valley 
of Achor for a door of hope, and have tasted of the sweetness of 
Christ, some of you will be less convinced, for the neglect of the 
duty of faith, than for the neglect of the duty of prayer, or of the 
duty of keeping the Sabbath day. But I am persuaded of this, 
that if the noble worth of that transcendent object were known, we 
would have a holy impatience, until once we did believe. 

IV. Fourthly, This pointeth out the excellency of the grace of 
faith : — It is that grace by which a Christian is advanced to the 
highest and most inconceivable pitch of dignity, and that is, to be 
the child of the living God ; as is clear, John i. 12, To as many as 
received Cor believed in him J, he gave power, or prerogative, to become 
the sons of God. And certainly that noble prerogative of adoption 
is much undervalued by many : and I will tell you two grounds 
whereon the most part of men undervalue the excellent gift of 
adoption. First, They do not take up the infinite goodness of God 
(and what a one he is), otherwise they would cry out with David, 
seemeth it a small thing in your eyes to be a son to the King of kings ? 
Secondly, We do not take up nor understand these matchless privi- 
leges which are given to them who are once in this estate. I am 
persuaded, if this were believed, that he who is a servant, doth not 
abide in the house for ever, (though he that is a son doth,) it would 
stir us up to more divine zeal in our pursuit after faith. 

V. Fifthly, This likewise pointeth out this excellency of the 
grace of faith : — It is that grace by which all other actions are 
pleasant to God. and are taken off our hand ; as is clear, Heb. xi. 4, 
By faith Abel offered unto God a more excellent sacrifice than Cain, 
which must be understood even of all other duties. And that 
word, verse 6th, Without faith it is impossible to please God, speaketh 
this also, That by faith we do exceedingly please him. And this is 
a most sad and lamentable reproof unto many who are here, that 

D 



~)0 i ii K MYSTBBY OP PAI1 n 

tlu-ir actions do not please God, because they are not in faith. 
Would vou know a description of your prayers ? ye who are hypo- 
crite- and destitute of the knowledge of God: — It is this : your 
prayers are the breach of the third command, In taking the name of 
th, Lord in vain, /•</• which he mill not hold you guiltless. And 
would ye know what is your hearing of sermons ? It is an dbovtxna* 
t'„,n to thi hard according to that word in Titus i. 15, To the 
unbelieving and impure, nothing u clean. And as Solomon doth 
-peak. The ploughing of the nicked is tin : so that all your actions 
that VOU go about, are but an offence to the majesty of the Lord. 

Now we would speak to these two things before we proceed to 
the evidences of faith, to wit : First, That there is a difference be- 
twixt the direct act of faith, and the reflecting act of faith : for there 
mav be a direct act of faith in a Christian, when he is not per- 
suaded that he doth believe ; but the reflecting acts of faith are 
those that a Christian hath, when he is persuaded in his conscience 
that he doth believe. And we would, secondly, say, that there are 
many that go down to their grave under that soul-destroying 
delusion, that they are in the faith, and yet never did know what 
faith is. I am persuaded, that there are many whom all the preach- 
ings in the world did never persuade, that they did never believe, 
their faith being born with them, and it will die with them, without 
any fruit. But faith being such an excellent grace, and so advan- 
tageous (whereof we have spoken a few things), we shall speak a 
little further of it. 1. In pointing out some evidences, by which a 
Christian may know whether or not he be indeed in the faith. 2. I 
shall give you some helps whereby faith may be kept in exercise. 

I. Now there is this first evidence of faith, that a Christian who 
doth believe, accounteth absence and want of fellowship with 
Christ, and communion with him, one of the greatest and most 
lamentable crosses that ever he had, as is clear, Psalm xiii. 3, Light* n 
mine ayes, said David, that is, Let me hehobl a md he satisfied with thy 
fad . and the motive that he backeth it with, is Lest I sleep th< sleep 
of death David thought himself a dead man if Christ did withdraw 
his presence from him. Also it is clear, Cant iii. 1, (compared with 
the following verses,) where absence from Christ, and want of com- 
munion with him, was the greatest cross that the spouse had : and it 
is clear from John xx. 11, 12, 13, where Mary had a holy disdain of 
all things in respect and comparison of Christ. But I will tell you 
what a hypocrite doth most lament, and that is the want of reputa- 
tion among the saints; that is the great god and idol among hypo- 
crites, and that which (when not enjoyed) hypocrites and atheists 
lament most, the world, and the lusts of their eyes ; when they want 
these, then they cry out, They hare taken amay my gods, aii'l irhat 
had I mort f They think heaven can never make up the loss of 
earth. And certainly if many of us would examine ourselves by 
tin-, we would find ourselves most defective. I would pose all of 
you who are here, who have taken on a name to be followers of 
Christ, whether or not ye have been content to walk thirty days in 
ab-ence from Christ, and yet never lament it ? Hath not Christ 
been thirty day- and more in heaven, without a yisit from vou : 



OPENED UP. 51 

And yet for all this ye have not clothed yourselves in sackcloth ? 
I will not say that this is an undeniable evidence of the total want 
of the grace of faith, but it doth evidently prove this, that the per- 
son who hath come this length, hath lost much of his primitive love 
and much of that high esteem which he ought to have of matchless 
Christ : what can you find in this world that maketh you converse 
so little with heaven ? I think that is the noble encouragement of 
a Christian, when he is going down to his grave, that he hath this 
wherewith to comfort himself, / am to change my place, but not my 
company ; death to the believing Christian being a blessed transition 
and transportation to a more immediate and constant uninterrupted 
enjoyment of God. But I believe, that if all who have the name of 
believers in this generation, should go to heaven, they might have 
this to say, I am now not only to change my place, but also my 
company ; for these seventy years I have been conversant with my 
idols, but now I am to converse with more blessed, divine, and ex- 
cellent company. O that ye would be persuaded to pursue much 
after an absent Christ. Were it not a sweet period of our life to 
breathe out our last breath in his arms, and to be living in the faith 
of being eternally with him, which might be founded upon his 
word. 

II. There is this second evidence of one that is in the faith : they 
do endeavour to advance that necessary work of the mortification of 
their idols, according to that word, 1 John iii. 3. Every man that 
hath this hope in him, purificth himself even as he is pure. Acts xv. 
9. Faith purijieth the heart. And concerning this evidence (lest 
any should mistake it,) I would say these things to you, First, The 
mortification of a Christian, as long as he is here below, doth 
more consist in resolutions than attainments of a Christian, in the 
mortification of his idols, but his resolutions go far above his per- 
formances. Secondly, We will say this, that those Christians who 
never came this length in Christianity, to make that an universal 
conclusion and full resolution, What have I to do any more with idols ? 
may suspect themselves, that they are not in the faith ; for a 
Christian that is in Christ, is universal in resolutions, though he 
be not so in practice, but defective in performances; a Christian 
may have big resolutions with weak performances : for resolutions 
will be at the gate of heaven, before practice come from the borders 
of hell ; there being a long distance between resolution and practice ; 
and the one much swifter than the other. And Thirdly, We would 
likewise say, That ye who never did know what it was to endea- 
vour (by prayer and the exercise of other duties.) the mortification 
of your lusts and idols ; ye may be afraid that ye have not yet the 
hope of seeing him as he is. And I would say this to many, who 
are settled upon their lees, and who never did know what it was to 
spend one hour in secret prayer for mortifying of an idol, that they 
should beware lest that curse be past in heaven against them — / 
mould have purged you, and ye would not be purged, tlicrefore ye shall 
not be purged any more till ye die ; that iniquity of refusing to com. 
mune with Christ in the work of secret mortification, I say that 
iniquity shall not be purged away. And we would once seriously 

d 2 



52 iin: MYSTERY OP faith 

desire you, 1>\ that dreadful sentence winch Christ shall pass against 
you, and by the lore ye have towards your immortal souls, and by 
the pains of these everlasting torments of bell, that ye would 
seriously set :il><>ut the work of spiritual mortification ; that so ye 
in.iy evidence thai \<- have believed; and that ye have the soul- 
comforting hope of eternal life. I would only speak this word to 
you, (and I desire you seriously to ponder it,) What, it' within 
twelve boors hereafter a Bummons were given you (without con- 
tinuation of days,) to appear before the solemn and dreadful tribunal 

of that impartial judge, Jesus Christ? — what, BUppose ye, would be 

your thoughts ? W ill ye examine your own conscience, what think 
ye would be your thoughts, if some summons were given unto you? 
I am persuaded of this, That your knees should smite one against ano- 
tht r, and your face should gather paleness, seeing your conscience 
would condemn you, That ye had been weighed in the balance, and 
found light : O think ye that ye can both fight and overcome in one 
day '■ Think ye your lusts and unroortified corruptions sov\eak and 
faint-hearted an enemy, that upon the first appearance of such 
imaginary champions (as most of us are in our own eyes) that your 
idols would lay down arms, and let yon trample on them ? Believe 
me mortification is not a work of one day, or one year, but it is a 
work will serve you all your time, begin as soon as you will ; and, 
therefore, seeing you have spent your days in the works of the flesh, 
it is time that now ye would begin and pursue after him, whose 
work is with him, and whose reward shall come before him. 

III. Now there is this third evidence by which a Christian may 
know whether he be in the faith or not, and it is, that Christ is 
matchless and incomparable unto such a one, according to that 
word, 1 Pet. ii. 7, To you tint brio re Christ is precious ; and that 
word that Luke hath in his 7th chapter, at the close, Tlmt >■■!,, to 
whom much //•".••• forgiven, loved much. Now, lest this likewise 
should prove a discouragement to any, I would only have you take 
notice of this, that a Christian may be a believer, and yet want the 
sensible discoveries of this, that Christ is matchlessly precious to 
him ; but this is certain, that they that are in the lively exercise of 
faith, it is impossible then for them not to esteem Christ matchless. 
And I would speak this likewise to many who are here ; have you 
not been living these ten years in faith, and I would pose you with 
this, esteem you not your idols more matchless than Christ, and 
more of worth than he? It is impossible that there can beany lively 
exercise of faith, and not esteem Christ matchless. It is not to say 
with your mouth, and contradict it with your heart, will do the 
business. Forifyour heart could speak.it would say. 1 would sell 
Christ /<■/• thirty pieces of silver. But my idols would 1 sell at no 

rati-. Arc there not many of you who love the world and its plea- 
sures better than the eternity of joy ? O know ye not that word 

(() ye desperately ignorant of the truths of Cod,) That he rcko 
loveth tht world, '//•■ love *./ ///,• Father is >i>>t in him: and yet not- 
withstanding of the light of the word, ye would sill your immortal 
•onls (with Esau) />>>■ u men of pottage: O but it is a poor bargain 
when ye have sold the eternity of joy for a passing world, and for 



OPENED UP. 53 

its transitory delights ? I would earnestly know what shall be your 
thoughts in that day, when ye shall be standing upon the utmost 
line betwixt time and eternity. O what will be your thoughts at 
that day ? But you are to follow on to an endless pain, (by appear- 
ance) and then you are to leave your idols. I shall only desire that 
ye may read that word, Isa. x. 3, What mill ye do in the day of visi- 
tation, and in the desolation which shall come from afar ? To whom 
will ye flee for help? And where will you leave your glory? Ye 
shall then preach mortification to the life, though all the time of 
mortification shall then be cut off. O but to hear a worldly-minded 
man, when eternity of pain is looking him in the face, preach 
out concerning the vanity of this world, might it not persuade you 
that the world is a fancy, and a dream that shall flee away, and 
shall leave you in the day of your greatest strait ? 

IV. And there is this fourth evidence of faith, that a Christian 
who doth truly believe, is that Christian who entertaineth a 
divine jealousy and a holy suspicion of himself, whether or no he 
doth believe. I love not that faith which is void of fear, this was 
clear in the practice of believing Noah, that though by faith he 
built the ark, yet he had fear mixed with his faith. I know that 
there are some who are ignorant concerning this, what it is to doubt 
concerning eternal peace ; and more, it is not every one that doubt- 
eth that certainly shall get to heaven ; for I think a hypocrite 
may doubt concerning his eternal salvation ; however I think the 
exercise of a hypocrite under his doublings, it is more the exercise 
of his judgment than the exercise of his conscience. And I 
may say this, that if all the exercise of the law which is preached 
in these days, were narrowly searched, it would be more the 
exercise of light than the exercise of conscience. We speak 
these things as our doubt, which never were our exercise, and we 
make these things our public exercise, which were never our pi-ivate 
chamber exercise. And I think, that if all that a Christian did speak 
to God in prayer, were his exercise, he would speak less and wonder 
more. We would be speechless when we go to God ; for often if 
we did speak nothing but our exercise, we would have nothing to 
say. And certainly it is true that we often fall into that woful sin 
of desperate lying against the Holy Ghost, by flattering God 
with our mouth, and lying unto him with our tongue. And I shall 
only say these two words, there are some who have this for their 
great design, viz., They would be at peace with their conscience, 
and also they would be at peace with their idols ; they would gladly 
reconcile conscience and their idols together, that is their great 
design. And there are some whose design is a little more refined, 
they study rather to be reconciled with their conscience than to be 
reconciled with God ; the great aim they shoot at, is this, To get 
their consciences quieted, though they know not what it is to have 
the soul-comforting peace of God to quiet them. 

V. Now there is this last evidence of faith, that justifying faith 
is a faith which putteth the Christian to be much in the exercise of 
these duties, by which it may be maintained, for we must keep 
faith as the apple of our eye ! and for that end, I would only give 

d 3 



i II I KVSTBR1 OF FA II 1/ 

von these three thing! by which faith must be kept in exercise, and 
il Christian will be endeavouring in some measure to attain 
unto these. 

1. It keepetb faith much in exercise, to be much in marking and 
taking notice of the divine exercise and proofs of the love of God, 
wherewith a Christian doth meet ; as is clear from that word, Horn. 
x I / ,,. rience norketh hops. I durst be bold to charge the most 

part that are indeed in Christ with this, that they are too little 
remarking and taking notice of the experience of his love. Ye 
should mark the place of your experience itself ; as is clear from 
Scripture, that the very place where Christians did meet with 
experience, in such an enjoyment of God, they marked it, Ezek. 
i. 1, By tin- river of Chebar, the heavens mere opened, and I soni the 
n of God; and Gen. xxxii. 30, Jacob called the place Peniel, the 
place of living, after seeing the face of God ; it was so remarkable 
unto him. And we conceive, that ye would mark these two things 
mainly in your practice. First, Ye would mark (if ye can possi- 
blv) the first day of your closing with Christ and of your coming 
out of Egypt, and may allude unto the command (if not more than 
allude unto it), Deut. xvi. 1, Observe the month of Abib, and keep 
the passover unto the Lord thy God : for in the month of Abib, the 
/..,,-./ thy God brought thee out of the land of Egypt. And, Secondly, 
We would have you much in marking those experiences which 
have increased your faith, and which have strengthened your love, 
and which have made you mortify your idols : these are experiences 
ially to be marked. 

2. Faith is kept in exercise, and we win to the lively assurance 
of our interest in God, which we would press upon you, by being 
much in the exercise of secret prayer. O but many love much to 
pray when abroad, who never loved to pray when alone. And this 
is a desperate sign of hypocrisy, according to that Matth. vi. 5, 
it is >aid of hypocrites, They love to pray standing m the synagogues, 
and in the corners of the strut.-;, that they might be seen of men ; but 
it is never said of these persons, that they love to pray alone, only 
they loved to pray in the synagogues ; but it is secret and retired 
prayer by which faith must be kept in exercise. 

And there is this likewise that we would press upon you, that ye 
would be much in studying communion and fellowship with God, 
so that your faith may be kept in life. And what a blessed life 
were it, each day to be taken up to the top of Mount Pisgah, and 
there to behold that promised land, to get a refreshing sight of the 
crown every morning, which might make us walk with joy all along 
that day ? The heart of a Christian to be in heaven, his conversa- 
tion ought to be there, — his eyes ought to be there. And I know 
not what of a Christian ought to be out of heaven, even before his 
going there, save his lumpish tabernacle of clav, which cannot 
inherit incorruption, till he he made incorruptible. But I shall say 
no more but this,— many of us are readier to betray him with a 
ki^s. and crucify him afresh, than to keep communion with him: 
/>'/// woi eternally bt to him by whom the A'"// >>f'M<i>i is betr a y e d, <oi<l 
th.it ,f.,t/i crucify Christ afresh ; it men better far him thai a miMstene 



OPKNKi) UP. DO 



were hanged about his neck, and he were cast into the depth of the sea. 
I remember an expression of a man, not two days ago, who (upon 
his death-bed) being asked of one what he was doing, did most 
stupidly, though most truly reply, that he was fighting with Christ ; 
and I think that the most part of us (if he prevent us not) shall die 
fighting with Christ : but know, and be persuaded, that he is too 
sore a party for us to fight with — He will once tread upon you in the 
wine-press of his fury, and he shall return with dyed garments from, 
treading such of you as would not embrace him ; he shall destroy you 
with all his heart. Therefore, be instructed, lest his soul be disjoined 
from you (as that word in Jer. vi. 8), And lest your souls be eternally 
separated from him : be, I say, instructed to close with him by faith. 
Now, to him who can make you do so, we desire to give praise. 



[ In the two Sermons next following, you have the rest of these sweet purposes, 
which the worthy Author preached upon the same text.~\ 

SERMON V. 

1 John iii. 23. — This is his commandment, that ye should believe on the Name 
of his Son Jesus Christ, $-c. 

There are two great rocks upon which a Christian doth ordinarily 
dash, in his way and motion toward his rest. 1. The rock of pre- 
sumption and carnal confidence ; so that when Christ dandleth them 
upon his knees, and satisfieth them with the breasts of his consola- 
tions, and maketh their cup to overflow, then they cry out, My 
mountain standeth strong, I shall never be moved. And 2. The rock 
of misbelief and discouragement : so that, when he hideth his face, 
and turneth back the face of his throne, then they cry out, Our 
hope and our strength is perished from the Lord ; we know not what 
it is to bear our enjoyments by humility, nor our crosses by patience 
and submission, O but misbelief and jealousy are bad interpreters 
of dark dispensations ; they know not what it is to read these 
mysterious characters of Divine Providence, except they be written 
in legible letters of sense ; misbelief is big with child, of twins, and 
is travailing, till it bring forth apostacy and security ; and no doubt 
he is a blessed Christian that hath overcome that woful idol of mis- 
belief, and doth walk by that royal law of the word, and not by 
that changeable rule of dispensations. We conceive that there are 
three great idols and dagons of a Christian, that hindereth him from 
putting a blank in Christ's hand concerning his guiding to heaven, 
— there is pride, self-indulgence, and security. Do we not covet 
to be more excellent than our neighbour ? Do we not love to 
travel to heaven through a valley of riches ? and do we not ambi- 
tiously desire to walk towards Sion, sleeping, rather than weeping, 
as we go ? Are there not some words that we would have taken 
out of the Bible ? That is sad divinity to flesh and blood, Through 

D 4 



S>0 i mi: MY01 ' ■'» I OF I'.urii 

mora tribulations must ><■■ enter into the kingdom of heaven : we love 
not to be changed from vessel to vessel, that so our scent may be 

taken from as. 

There are three great enemies to Christ: misbelief, hypocrisy, 
.-iiul profanity. Misbelief is a bloody sin — hypocrisy is a Bilent sin 

profanity is a crying sin. These arc mother evils, and I shall 

give you these differences betwixt them : misbelief crucifieth Christ 
under the veil of humility j hypocrisy crucifieth Christ under the 
veil of love ; and profanity putteth him to open Bhame. Misbelief 
denieth the love and power of God ; hypocrisy denieth the omni- 
Bciency of God ; and profanity denieth the justice of God. Misbe- 
lief is a sin that looketh after inherent righteousness; hypocrisy is 
a sin that looketh after external holiness only ; and profanity is a sin 
that looketh after heaven without holiness : making connexion be- 
tween these things that God hath always separated, and separating 
these things which he hath always put together : so that their faith 
shall once prove a delusion, and fly away as a dream of the night ; 
but let us Btudy this excellent grace of true and saving faith, which 
shall be a precious remedy against all those Christ-destroying and 
soul-destroying ( vils. 

But now to come to that which we did propose, Thirdly, To be 
spoken of from the words, which was the sweetness of this grace of 
faith ; no doubt, it is a pleasant command, and it maketh all com- 
mands pleasant, it is that which casteth a divine lustre upon the 
most hard savings of Christ, and maketh the Christian to cry forth, 
God hath spoken in his holiness; I mill rejoice. We need not stand 
long to clear that faith is a sweet and refreshing command, for it is 
oftentimes recorded in Scripture to the advantage of this grace ; 
and unspeakable joy and heavenly delight are the hand-maids that 
wait upon it. But more particularly to make it out, we shall speak 
to these things. The First is, That this grace giveth a Christian 
a broad and comprehensive sight of Christ, maketh him not only to 
behold the beauty of his actings, but the beauty of his person : and 
there are these three precious sights that faith giveth to a Christian 
of Christ : — First, It letteth the Christian see Christ in his absolute 
and personal excellency, taking him up as the eternal Son of God, 
as the Ancient of days as the Father of eternity, as the express 
image <</' his Father's /■ rson, and brightness <>f his glory; and this 
filleth the soul with divine fear and admiration. Hence is that 
word, Ilib. xi. l!7. That /'•< see by faith him that is invisible. As if 
In- bad said, faith is that grace that maketh things that are invisible, 
visible unto us. Sea ndly, It letteth the soul see Christ in his rela- 
tive ( xcellencies, that is. what he is to us ; faith taketh up Christ as 
a husband, and from thence we are provoked to much boldness and 
divine Confidence, and withal, to see these rich possessions that are 
provided for us by our elder brother, who was horn for adversity ; 
faith taketh up Christ as a blessed da\'s-man, that did lav his hand 
upon us both ; and from tin nee is constrained to wonder at the 
condescendence of Christ, — it taketh him up BS dying, and as 
redeeming ua from the power of the grave, and from the hands of 
our enemies : and thil provoketh Christians to make a total and 



OPKNED UP. ,57 

absolute resignation of themselves over unto Christ, To serve him 
all the days of our life, in righteousness and holiness. And Thirdly, 
Faith maketh the soul to behold these mysterious draughts of spot- 
less love, those divine emanations of love that have flowed from his 
ancient and everlasting love since the world began. Would ye 
know the great ground why we are so ignorant of him, who is the 
study of angels, and of all that are about the throne ? It is this, — 
we are not much in the exercise of faith. And if we would ask 
that question, What is the way to attain to the saving knowledge 
of God in Christ ? we would give no answer to it but this, Believe, 
and again believe, and again believe : faith openeth these mysterious 
seals of his boundless perfection, and in some way teacheth a Chris- 
tian to answer that unanswerable question, What is his name, and 
what is his son's name ? 

There is this, Secondly, that pointeth out the sweetness of faith — 
that it giveth an excellent relish unto the promises, and maketh 
them food to our soul. What are all the promises without faith 
(as to our use), but a dead letter that hath no life ; but faith exer- 
cised upon the promises, maketh a Christian cry out, The words of 
his mouth are sweeter unto me than the honey and the honey-comb ; as 
is clear from Heb. xi. 12, 13. It is by faith that we embrace the 
promises, and do receive them. 

Thirdly, The sweetness of faith may appear by this, that it 
enableth a Christian to rejoice under the most anxious and afflicting 
dispensations that he meeteth with while he is here below ; as is 
clear from Rom. v. 1,5, where his being justified by faith, hath 
this fruit attending it, to joy in tribulation ; and likewise from 
Heb. x. 34, 35. Doth not faith hold the crown in the right hand, 
and let Christians behold the infinite dignities that are pro- 
vided unto them after they have, as a strong man, run their race ? 
And when a Christian is put into a furnace hot seven times more 
than ordinary, it bringeth down the Son of Man, Jesus Christ, to 
walk with them in the furnace ; so that they walk safely, and with 
joy, through fire and water ; and in a manner, they can have no 
cross in his company. For would ye know what is the description 
of a cross ? It is to want Christ in any estate. And would ye 
know what is the description of prosperity ? It is to have Christ 
in any condition or state in life. What can ye want that have him ? 
And what can ye have that want him ? He is that All ; so that all 
things beside him are but vanity. But besides this, faith doth dis- 
cover unto a Christian, that there is a sweet period of all his trials 
and afflictions that he can be exposed unto ; so that he can never 
say that of faith, which Ahab spake of Micaiah, He never prophesied 
good things unto me ; but rather he may say always the contrary, 
Faith never prophesied evil unto me, it being a grace that prophe- 
sieth excellent things in the darkest night, and sweetly declareth, 
that though weeping do endure for the evening, yet joy cometh in the 
morning ; and that, though now they go forth weeping bearing precious 
seed, yet at last they shall return rejoicing, bearing sheaves in their bosom. 
And this may bring in the Fourth consideration, to point out the 
sweetness of faith, that giveth a Christian a refreshing sight of that 



I in- \I\ M BBY OK KAITII 

land that II afar off, and inaketh liim to ln-hold that inlieritance that 
is provided for the mints in tight ; it goeth forth to the brook 
Eihcol, and there doth pluck down those grapes that grow in Im- 

inanui d'- land, to bring Dp ■ good report of that noble country we 
are lojourning towards, and the city, the streets whereof are paved 
with transparent gold. And howbeit, it may be a perplexing debate 
be t ween nianv and their own souls, whether or not these eyes, that 
have been the windows through which so much uncleanness have 
entered, and these species of lusts have been conveyed into the 
heart, shall once be like the eyes of a dove washed with milk, and 
fitly set ; and be admitted to see that glorious Object, The Lamb 
///-// ritkCA "/'■■h the throne .- or whether ever these tongues that have 
been set on fire of hell, and these polluted lips that have spoken so 
much against God and heaven, and all his people, and interests, 
shall ever be admitted to sing these heavenly hallelujahs amongst 
that spotless choir of angels, and that assembly of the first born : or 
it these hands and feet that have been so active to commit iniquity, 
and so swift to run after vanity, shall ever be admitted hereafter to 
carry those palm branches, and to follow 7 the Lamb wheresoever he 
goeth ; and whether ever these hearts that have been indeed a 
Bethaven, a house of idols, may yet, notwithstanding, be a dwelling 

for the Holy Ghost Though these things, we say, and such like, 

may be the subject of many sad debates to some weary souls, and 
Cause many tossings to and fro till the morning, yet faith can bring 
all these mysteries to light, and looking within the vail, can let us 
see thousands of thousands, who were once as ugly as ourselves, 
yet noir , having washed their robes and made them white in the blood 
of the Lund,, are admitted to stand before the throne of God, and serve 
him dap and night. 

Now there is that Fourthly, which we promised to speak of con- 
cerning this grace of faith, from these words, and it is the absolute 
necessity there is of the exercise of this grace which is holden forth 
in that word, His commandment, which doth import these three 
things': — 1. That all the commands that we can obey without this 
Commandment of faith, is but a polluting ourselves in the ditch till 
our own clothes abhor us. 2. That God taketh greater delight in 
the exercise of that grace of faith, than in the exercise of any other 
grace. And Lastly, That as to the many imperfections which we 
have in our obedience, there is a sweet act of oblivion past of them 
all ; if we make conscience seriously to obey this command of faith, 
which i- indeed the sweet compend of the gospel, all these things do 
most clearly appear, in that believing here is called, Hie oommomd- 
m.itt, hy way DC excellency, as if this were his only commandment. 

But that we may yet a little more particularly point out the 
absolute necessity of faith, there are these things that speak it 
forth to the full :— 1. That though rivers of tears should run down 
our eyes, because we keep not his law, though we should never 
rise oil our knees from prayer, and should all our lite-time speak to 
God with the tongue of angels, and though we should constantly 
obey his commands, yet without faith we should never escape that 
eternal sentence of excommunication from the presence of the Lord ; 



OPENED UP. 59 

there being no action that doth proceed from us which can please 
the majesty of the Lord, unless it hath its rise from this principle of 
faith ; as is clear from Heb. xi. 6, Without faith, it is impossible to 
please God. And though we should offer unto him ten thousand 
rivers of oil, and thousands of rams, and should offer up in a burnt- 
sacrifice all the beasts that are upon the mountains, and the trees 
that are upon many hills, this should be the answer that God should 
return unto us, Who hath required these things at your hands ? I take 
no pleasure in these solemn sacrifices ; because there is no way of 
attaining peace with God, but through the exercise of faith, making 
use of the spotless righteousness of Christ. 2. Let us do our utmost, 
by all the inventions we can, to bring down our body, and let us 
separate ourselves from all the pleasures of the flesh, yet all our 
idols shall reign without much contradiction, except once we do 
attain unto this grace of faith, which is that victory, whereby we 
must overcome the world, and the hand which maketh use of infinite 
strength for subduing our corruption, maketh the Christian sweetly 
to take up that song, Stronger is he that is with us, than he that is 
in the world. 

From all this that we have said, both of the sweetness of faith, 
and of the necessity thereof, we would propose these few considera- 
tions, to two or three sorts of persons. 1. There are some who live 
in that vain imaginary delusion of attaining heaven through a cove- 
nant of works, and do neglect to seek salvation by faith in the 
righteousness of Christ. And to those who build upon this sandy 
foundation, I shall say but these two words, First, How long shall 
you labour in the fire of airy vanity ? Do you never think to put 
on the cope-stone ? Know ye not that the day is approaching, 
when your houses shall fall about your ears, your confidence shall 
be rejected, and your hope shall evanish as a dream, andjlee away as 
a vision of the night ? Secondly, What a monstrous blindness, and 
what an unspeakable act of folly it must be to say that Christ was 
crucified in vain ? Which yet we do practically assert when we go 
about to purchase a righteousness through the works of the law. 

2. There are some who are secure in their own thoughts concern- 
ing their faith ; they never questioned the reality of it, they never 
examined it. O ! ye whose faith is cold as yourselves, ye say ye 
never knew what it was to dispute, and I may say ye never knew 
what it was to believe. Thou profane hypocrite, let me tell thee, 
a strong faith, and yet strong idols, must needs be a strong delusion. 
Thou wilt not obey the Lord, thou wilt not pray, thou wilt not 
believe a threatening in all the word, thou wilt count all religion 
madness and foolishness, and yet thou wilt persuade thyself thou 
believest in Christ. be not deceived, God is not mocked: and why 
will ye mock yourselves ? Shall I tell you that reprobates have a 
sad religion ; one day they must believe, obey, and pray, and give 
testimony to godliness, but alas, too late, and little to their advan- 
tage. Shall not they whom all the ministers on earth could scarcely 
ever persuade to believe so much as a heaven or hell, or one 
threatening in all the book of God, at last be forced to believe their 
own sense, when they shall see the Ancient of days upon the throne, 



liU 1 HI MTM I HV OK KAM'll 

.ind -hall bear the cries of so many thousand living witnesses come 
out both from heaven and hell, bearing testimony to the truth of 
threatening* and promises? That not one jot of them is fallen to 
the ground. And he who would never be persuaded to how a knee 
t,, ( ,,,,1 ni earnest all his life, shall he not then pray with the greatest 
fervencVi that lull" and mountains might hill upon him, t<> a ver him 
from the fact of '/<>■ Lamb 9 And he that would never submit to a 
command of God, must he not at last obey that dreadful command, 
trsed ini" everlasting t<>rm,,it y <.\<\ Yea, lie who 
was tlie greatest mocker in the world, shall then confess, that they 
are blest who put their trust in the Lord, as they are excellently 
brought in, though in an Apocryphal book, Wisdom v. 4, crying 
out with great terror, while they behold that unexpected sight of 
the glorious condition of the godly , here are the men, say they, 
rvhom /<•■ ni'"-/,. J, whose life />■■' accounted madness, and their > ml dis- 
honourable: be wise therefore in time, and do that willingly, which 
ye must do by constraint, and do that with sweetness and advan- 
tage, that ye must do at length with loss and sorrow. 

'A. There are some who certainly have some hope of eternal life, but 
content themselves with a small measure of assurance, and these I 
would beseech that ye would be more endeavouring to make your 
calling and election sure, and would be endeavouring to see your 
names written in the ancient records of heaven : and this we shall 
press upon yon by several arguments. 1. Those strong and sub- 
tile, and soul-destroying delusions that are amongst many, who con- 
ceive they do believe, (as we are saying,) and are pure in their own 
eyes, mho are not yet purged from their iniquities. O! are there not 
many of us that are in a golden dream, that suppose me arc eating, 
but when we awake our soul is empty, whose faith is a metaphysic no- 
tion that hath no foundation, but men's apprehension ? and this 
shall never bear us through the gates of death, nor convey us unto 
an eternity of joy. 2. May not this press you to follow after as- 
surance ? It is a compendious way to sw r eeten all your crosses ; as 
is clear from Ilab. iii. 17, 18, where the convictions of this made 
Habakkuk t<> rejoice in tin' God of his salvation ? Though the Jig- 
tree did i"<i bear fruit, ami the labour of //'<■ olive did fail, and there 
wen no sweetness to be found in the vine; and from Ileb. xi. 34, 
where they took joyfully tin' spoiling of their goods : knowing within 
themselves that they had a better ami an enduring substance: this is 
indeed that tree which, if we cast into the waters of IMarah, they 
will presently become sweet, for it is not below the child of hope 
to be much anxious about these things that he meets with here, 
when he sincerely knoweth that commandment shall come forth, 
lift up your head, for the day of your eternal redemption draweth 
near, even the day when all the rivers of his sorrow shall Bweetly 
run into the ocean of everlasting delight. 3. A Christian that is 
much in assurance, is much in communion and fellowship with 
God, as is char from Song i. 13, 1 I. and Song ii. 3, where when 

once she cometh to that, to be persuaded that Christ was her be- 
loved, then she eat down under //is shadow, <iml hie fruit mas plea- 
sant unto her tastt : lor the assured Christian doth taste of those 



OPENEU UP. 6l 

crumbs that fall from that higher table, and no doubt, these that 
have tasted of that old wine will not straightway desire the new, 
because the old is better. And then, 4, It is the way to keep you 
from apostacy, and making defection from God ; faith is that grace 
which will make you continue with Christ in all his temptations, 
as is clear from 2 Pet. i. 10, where this is set down as a fruit of 
making our calling and election sure, that if we do these things we 
shall never fall ; faith makes a Christian to live a dependent life ; 
for would ye know the motto of a Christian ? It is this, self diffi- 
dence and Christ dependence, as is clear from that word in the 
Song viii. 5, that while we are walking through this wilderness, we 
are leaning upon our well-beloved. 5, This assurance will help a 
Christian to overcome many temptations. There are four sorts of 
temptations that assault the Christian : there are temptations of de- 
sire, temptations of love, temptations of hope, and temptations of 
anxiety, all which a Christian, through this noble assurance, may 
sweetly overcome ; he that hath once made Christ his own, what 
can he desire but him ? As Psalm xxvii. 4, One thing have I de- 
sired of the Lord ; what can he love more than Christ, or love be- 
sides Christ ? all his love being drowned (as it were) in that ocean 
of his excellencies, and a sweet complacency found in the enjoy- 
ment of him. As to hope, will not assurance make a Christian cry 
forth, now, Lord, what wait I for ? my hope is in thee. And when 
the heart is anxious, doth not assurance make a Christian content to 
bear the indignation of the Lord, and patiently submit unto the 
cross, since there is a sweet connexion between his cross and his 
crown? 2 Tim. ii. 12, if he suffer with him, he shall also reign 
with him, And, Lastly, There is this argument to press you to as- 
surance, that it sweeteneth the thoughts of death ; it maketh death 
unto a Christian not the king of terrors, but the king of desires : 
and it is upon these grounds that assurance maketh death refresh- 
ful to a Christian. 1. He knoweth that it is the funeral of all his 
miseries, and the birth-day of all his blessings and eternal enjoy- 
ments This is the coronation-day of a Christian, and the day 
when he shall have that marriage betwixt Christ and him sweetly 
solemnized ; and that when he is to step that last step, he knoweth 
that death will make him change his place, but not his company ; 
and O that we could once win unto this, to seal that conclusion 
without presumption, my beloved is mine, and I am his, we might, 
without presumption, sing one of the songs of Sion, even while we 
are in this strange land, and taking Christ in our arms, might 
sweetly cry forth, now lettest thou thy servant depart in peace, for 
mine eyes have seen thy salvation. Comfort yourselves in this, that 
all your clouds shall once pass away, and that truth shall once come 
to pass, which was confirmed by the oath of an angel, with his 
hand lifted up toward heaven, that time shall be no 'more. Time 
shall once sweetly die out in eternity, and ye may be looking after 
new heavens and a new earth wherein dwelleth righteousness. O ! long 
to be with him, for Christ longeth to have you with him. 



fi.' TBI MYSTBBY OK FAITH 

SERMON VI. 

1st John iii. - 2'5 This it his commandment, that you should believe on the name 

of his Son, Jesus Christ, Sec. 

ThSBB are three most precious and cardinal graces, which a Chris- 
tian ought mainly to pursue: there is that exalting grace of faith, 
that comforting grace of hope, and that aspiring grace of love : and 
if once a Christian did take up that heavenly difference that is be- 
tween these sister graces, he might be provoked to move after them 
most swiftly, as the chariots of Aminadab ; and there is this differ- 
ence between these graces : faith is a sober and silent grace : hope 
is a patient and submissive grace ; love is an ambitious and impa- 
tient grace: faith crieth out, / /rill >r<tit patiently far the Lord, until 
the vision theft speak. But love crieth out, how long art thou a 
Mining 9 and it is waiting to hear the sound of his feet coming over 
the mountains of separation. This is the motto of hope, quod defer- 
tnr, nan aufertur ; that which is delayed, said hope, is not alto- 
gether taken away, and made void : and that may be the divine 
emblem of the grace of love ; it is sight unfolding desire in his 
arms, and it is desire clothed with wings, treading upon delay 
and impediments. There is this second difference between these 
graces ; the grace of faith embraceth the truth of the promises : 
the grace of hope embraceth the goodness of the thing that is 
promised ; but that exalting grace of love embraceth the pro- 
miser : faith crieth out, Hath he spokt u it, he will also do it : hope 
crieth out, Good is the word of the Lord, be it unto thy servant ac- 
cording to thy promise : and love crieth with an higher note, As is 
the apple-tree among the trees of the wood, so is my well-beloved among 
the sons. Thirdly, There is that difference between these graces : 
faith overcometh temptations ; hope overcometh difficulties ; and 
love stayeth at home and divideth the spoil : there is a sweet corres- 
pondence between those graces in this ; faith fighteth and con- 
quereth ; and hope fighteth and conquereth ; but love doth enjoy 
the trophies of the victory. And Fourthly, There is this difference : 
the noble grace of faith shall once evanish into sight ; that noble 
grace of hope shall once evanish into possession and enjoyment ; 
but that constant grace of love shall be the eternal companion of a 
Christian, and shall walk in with him to the streets of the new 
Jerusalem. And I would ask you that question. What a day shall 
it be, when hope shall yield its place to love, and love and sight 
shall eternally sit down, and solace themselves in these blessed 
mysteries — these everlasting consolations of heaven, world without 
end. And Fifthly, There is this difference : less will satisfv the 
grace of faith, and the grace of hope, than will satisfv the grace of 
love ; faith will be content with the promise, and hope will be con- 
tent with the thing that is promised, but that ambitious grace of 
love will only be Content with the promiscr : love claspeth his arms 
about that precious and noble object, Jesus Christ; love is a sus- 
picious grace. It oftentimes cried) forth, ' They have taken away 
m\ bold, and I know not where tin v have laid him :' so that faith 



OPENED UP. ()S 

is oftentimes put to resolve suspicions of love. I can compare these 
three graces to nothing so fitly, as to those three worthies that 
David had. These three graces will break through all difficulties, 
were it an host of Philistines, that so they may please Christ, and 
may drink of the well of Bethlehem — the well of everlasting con- 
solation that floweth from beneath the throne of God. Love is like 
Noah's dove, — it never findeth rest for the sole of its foot, until 
once it be within the ark, that place of repose, Jesus Christ. 

And, Sixthly, There is this last difference between them ; faith 
taketh hold upon the faithfulness of Christ ; hope taketh hold upon 
the goodness of Christ ; but love taketh hold upon the heart of 
Christ. And think ye not that it must be a pleasant and soul- 
refreshing exercise, to be continually taken up in embracing Him 
that is the eternal admiration of angels ? Must it not be an excel- 
lent life, daily to be feeding on the finest of the wheat, and to be sa- 
tisfied with honey out of the rock. O but heaven must be a pleasant 
place ! and if once we would but taste of the first ripe grapes, and 
a cluster of wine that groweth in that pleasant land, might not we 
be constrained to bring up a good report of it ? 

But now to come to that which I promised mainly to speak of at 
this time ; the last thing concerning faith that we purposed from the 
words, was the object upon which faith exerciseth itself, which is 
here set down to be the name of his Son Jesus Christ. First, speak 
a little to the negative, what things are not the fit object of faith, 
and then to the positive, showing how this name of God, and of his 
Son Jesus Christ, is that sure ground upon which a Christian may 
pitch his faith. For the First, Ye must know that a Christian is not 
to build his faith upon sense, nor sensible enjoyments. Sense may 
be an evidence of faith, but it must not be the foundation of faith : 
I know there are some that oftentimes cry out, " Except I put my 
finger into the print of the nails, and thrust my hand into the hole 
of his side, I will not believe :" and indeed it is a mystery unto the 
most part of us, to be exercising faith upon a naked word of pro- 
mise, abstractly from sense : to love an absent Christ, and to 
believe on an absent Christ, are the two greatest mysteries of 
Christianity. But that sense is no good foundation for faith, 
may appear, 1. That faith which is builded upon sense, is a 
most inconstant, a most fluctuating and transient faith. I know 
sense hath its fits of love, and, as it were, hath its fits of faith ; 
sometimes sense is sick of love, and sometimes sense is strong 
in faith, but ere six hours go about, sense may be sick of jealousy, 
and sick of unbelief, as you may see from Psalm xxx. 6. Sense, that 
bold thing will instantly cry out, My mountain standeth strong ; 
I will never be moved : but behold how soon it changeth its note, 
Thou hidest thy face, and I was troubled. At one time it will cry 
forth, Who is like unto him that pardoneth iniquity, and that jjasseth 
over transgressions ? But ere many hours go about, it will sing a 
song upon another key, and cry out, Why art thou become unto me 
as a liar, and as waters that fail ? 2. That faith which is built upon 
sense, wanteth the promise of blessedness, for this is annexed to 
believing that is founded upon the word, according to that in 



64 rHH M v-'i i:it v OP faith 

John xx.L )( .». B those that hate net Mm, ami yet hare billeted. 

Nor hath th.it faith which is built upon sense such a solid joy wait- 
ting on it, u faith that ia built upon the naked word of 
promise, RS may be cleared from that word, 1 Pet. ]. .'!, where faith 
ezercisetfa itself upon Christ not seen, maketh a Christian rej '<■■ with 
joy unspeakable, and full <>f glory, a joy that doth not attend believ- 
ing, founded upon sense. .'1. That faith that is built upon - 
giveth not much glory to God ; lor faith that is built upon sense, 
ezalteth not the omnipotence of God. I will till you what is the 
divinity of sense ; let me see, and then I will believe; hut it know- 
etli not what it i> to believe upon trust, and because the Lord hath 
in /lis holiness and in effect, faith that is built upon sense, is 
no faith, even as Rom. viii 21, Hope that is seen, is n"t hope: and 
then fore when the Lord seeth a Christian making sense an idol, that 
he will not believe ; but when he seeth and feeleth, this doth often 
provoke the majesty of the Lord to withdraw himself from the 
Christian, and to deny him that sweet influence of heaven, and 
those consolations that are above, so that in an instant he hath both 
his sense and his faith to seek. 

•_'. A Christian is not to make his graces the object of his faith ; 
that is, when a Christian doth behold love burning within him, 
when he doth behold influences to prayer increasing, and mortifica- 
tion waxing strong, he is not to build his faith upon them : this 
was condemned in the church, in Ezek. xvi. 14, compared with the 
loth verse, I made thee perfect wkh my comeliness ; but the use that 
thou didst make of it ; thou didst put thy trust in thy beauty, and then 
thou didst play the harlot. It is certain, that grace, when it is 
the object of our faith, doth provoke God to blast the lively ex- 
ercise thereof, and to make a Christian oftentimes have that com- 
plaint, '• Wo to me, my leanness, my leanness testifieth to my face." 
I will tell you three great mysteries in Christianity about grace ; 
The Fir>t is, to rid marches between these two, not to deny what 
they have, and yet to be denied to what they have ; many times 
there i- grace-denying and not self-denying ; but this that we 
would press upon you, to be denied to grace, according to that 
word which is recorded of Moses, " his face did shine, and he knew 
it not ;" he did misken it (as it were) and was not at all puffed up 
with it ; for so the words we conceive may run. Secondly, It is a 
great difficulty for a Christian to be denied to his self-denial, to be 
humbled in his being bumble : for if pride can have no other foun- 
dation, it will build itself Upon humility : and a Christian may "row- 
proud in this, that he is growing humble. Thirdly, it is a difficulty 
for a Christian to examine his growth in grace, and not to be puffed 
up ; it is certain, a Christian ought to examine his growth in grace 
humbly, according to that. Psalm lxiii.H, " My soul followcth hard 
after thee, thy right hand upholdeth me." He doth not only take 
notice of this that his soul did follow after God ; but of the measure 
of that pursuit, My soul folloneth Ifn-J aftei ind \ct sweetly 

acknowledged, it was not his own feet which carried him. nor his 

own hand that kept him from falling. 

II. Ye are not t<> build your faith upon your works, and upon the 



0PJ2NED UP. ()5 

righteousness of the law ; I need not stand long to refute that 
practical popery that is amongst us, that thinketh we can go to heaven 
through a covenant of works. I told you not long since, what your 
going to heaven through a covenant of works speaketh, even this 
horrid blasphemy ; that it was an act of monstrous folly to send 
Christ to die for sinners : for if you can go to heaven without him, 
was not then Christ crucified in vain ? And I would tell you now, 
that this speaketh out your damnable ignorance of the weakness and 
deceitfulness of your own hearts. O ye that are so great defenders 
of salvation by the covenant of works, I beseech you, What is the 
reason that ye break the covenant of works oftener than any ? for 
there are none that think they will go to heaven this way, but 
those that are the greatest breakers of the covenant of works. And 
is not this inconsistent and contradictory divinity, your faith con- 
tradicting your practice, and your practice telling you that your 
faith is a lie ? 

4. We must not mix our own righteousness with Chi'ist's as the 
object of our believing : this is indeed an evil that often lodgeth in 
the bosom of the most refined hypocrite. When Satan cannot pre- 
vail to exclude Christ altogether, then he is content, with the whor- 
ish woman, to divide the child, and let the object of our faith be 
half Christ and half self ; and the truth is, many of these poor un- 
wise sons, who stay long in the place of the breaking forth of chil- 
dren, do willingly hearken to this overture, for fear it be presump- 
tion for such poor wretches to meddle too boldly with the righteous- 
ness of Christ, but it were good such weak ones would consider that 
word, Rom. x. 3, where the Holy Ghost calleth the making use of 
his righteousness an act of submission, They have not submitted 
(saith he) unto the righteousness of Christ. O will ye not lay this to 
heart, that our Lord will take your putting on his righteousness for 
an act of great humility, and will take your misbelief as a marvel- 
lous act of the highest pride and presumption. 

5. We are not to make providence the object of our faith. I 
know there are some that ask the ground of their right to heaven 
they will tell us that God hath been kind to them all their days; I 
will only say to such, He may be feeding you unto the day of slaugh- 
ter, and no man hnoweth love or hatred by any thing that is before him. 
This much of the object of faith negatively. 

And now to speak to it positively. We see the text holdeth out 
Christ himself as that excellent and complete Object of faith, This 
is his commandment, that we believe on the name of his son: and thus 
faith closeth with Christ in a fourfold consideration, First, It 
closeth with God in Christ, not with God immediately and nakedly 
— for he dwelleth " in light inaccessible, that no man can approach 
unto ; he is higher than heaven, what can we do ? And deeper than 
hell, what can we know ?" Job. xi. Therefore we must approach 
unto him through a veil, even the veil of Christ's flesh, Heb. x. God 
is a consuming fire, and of purer eyes than can behold iniquity : and 
therefore we must first cast our eyes upon that blessed Days-man, 
that laid his hand upon us both ; and look upon God as in Christ 
reconciling the world to himself, and so draw near unto him through 

E 



,;,; ,in: HY8TBRY OF i urn 

■ iTmllaenr • who « the th ' A ;1,ul llu ' lavt ' ;l,ul ,lc tnat livcth and 
wu dead, and ifl alive for evermore, able to save to the uttermost all 
that come to God by him, seeinghe liveth for ever to make interces- 
rion ,- ()I . tlHMl , s wily, Faith closeth with Christ, as tendered 
freelv in a covenant of promise. We would have bad nothing to 
do with Christ, if he bad not been given of the Father, and offered 
himself in a free covenant of promise ; but he being thus holden 

forth upon terms of free love (while he doth utterly abominate hire) 

and so noble a proclamation issued forth under the great seal of 
heaven That whotot n /• mill, may come <""( drink oj the water of lift 
/,,, J«_upon this, the poor creatine draweth near by virtue of a 
ri"lit, and stretching out the arm of most enlarged affections, doth 
run upon him with that joyful shout, Mj/ Lord, my God: and then 
maketh an absolute resignation of itself to him, which is holden out 
in the Scripture by that sweet expression of kitting the Son. And 
there are three parts of Christ's blessed body, that the Christian 
must endeavour to kiss and embrace — the mouth of Christ, the 
hand of Christ, the feet of Christ : the kissing of his feet importing 
the exercise of love, the kissing of his hands the exercise of subjec- 
tion and the kissing of his mouth the exercise of communion and 
fellowship with him. Thirdly, Faith closeth with Christ as the 
purchaser and meritorious cause of all the good we receive : he is 
the person that hath purchased all these things unto us, and there 
is not one blink of love, there is not the smallest enjoyment that a 
Christian meeteth with, but it is the price of the blood of Christ : 
Christ's precious blood was laid down for it. Fourthly, Faith 
closeth with Christ as the efficient and worker of all our mercies ; 
all our enjoyments are from him as the efficient cause ; that is, he is 
the worker of all these things in us ; it is his precious fingers that 
must accomplish that blessed work of grace, and they are from 
Christ as the dispenser of these things ; Christ is the great steward 
in heaven, that doth communicate unto believers all the treasures of 
the higher house ; for him hath God the Father sealed. O ! but 
that word that Christ once spake is much verified by himself, // is 
?>,,,/■, Wetted !■> give than to receive. Christ is that fountain and trea- 
sure in whom all our gifts and graces are treasured up ; for before 
the blessings come to believers, they come to Christ as the head, 
according to that word, 2d Tim. i. 9, Which grace mat given to ut in 
him, before the foundations of the world mere laid. It was given to 
Christ before the world was made, and for that end, that it might 
be communicated unto all his members, and so out of his fulness we 
all receive grace for grace. 

But Secondly, The text holdeth forth more particularly this ex- 
cellent object of faith to be the name of his Son, That ye b\ 7 te in 
the itauh <■>' hie Son. And there indeed we may be at a stand. It is 
long since AgUT did nonplus all the world with that question, What 
is his nomte, "/• what it hit Son's name, if thou oantt tellf O how 
little a thing can be known of him ! and O how brutish is this gene- 
ration ! that knowcth not so much that might be known of him 
in >tich a day of the gospel. Hut that we may speak a little, accord- 
ing to our weak measure of faith, of closing with the name of 



OPENED UP 



67 



Christ ; his name is his glorious attributes, by which lie revealeth so 
much of himself in Scripture, as poor mortals can take up. We 
did shew you before, that there were three of these that were main 
pillars of justifying faith — faithfulness, omnipotency, and his infinite 
love and mercy. And now from these may be answered all the 
objections of sense, of carnal reason, and of misbelief, arising from 
convictions of unworthiness. And certain it is, that faith in all its 
conflicts, maketh use of the names of Christ. And there is not an 
objection that a poor tempted soul can make, but faith can make an 
answer to it, out of some of the excellent names of God, or of his 
Son Christ. It would be a more longsome work than I intend, to 
let you see this in all : but I shall only instance that in one glorious 
name of God, by which he proclaimeth his glory, Exod. xxxiv. 6, 7, 
" The Lord, the Lord God, merciful and gracious, long-suffering, 
and abundant in goodness and truth, keeping mercy for thousands, 
forgiving iniquity, transgression, and sin, and that will by no means 
clear the guilty," &c. I think there are seven ordinary objections 
which may be answered from that place : First, It is an ordinary 
objection which misbelievers do make, that they are under the 
strength of their corruption, that they are black as the tents of 
Kedar, and not beautiful as the curtains of Solomon ; and doth not 
the first letter of that name answer this, That he is a merciful Lord ? 
—the one importing his ability to save, and to bring down every 
high imagination ; the other importing his infinite delight to help 
those who have no strength, and are under the power of their adver- 
saries — the power of God being of no larger extent than his love. 
There is that second objection of misbelief, that we have nothing to 
commend us to Christ ; but all we have to boast of are infirmities 
and imperfections ; and this is abundantly answered from that second 
letter of his name, That he is gracious, which importeth the freedom 
of the dispensations of his love, that he walketh not with us accoi'd- 
ing to that rule of merit, but according to that golden and excellent 
rule of love. It is a great dispute whether mercy or grace be the 
greatest wonder — whether the love of Christ or the freedom of it, 
be the greatest mystery ? Sure both these put together make up a 
matchless wonder. Thirdly, Misbelief will object that we have 
forsaken him days without number ; and that we cannot trace back 
our apostacy unto the first day of its rise ; and is not that abundantly 
answered from that letter of his name, That he is long suffering ? 
This being that glorious attribute in God, the glory of which he 
desireth to magnify above all his names. Fourthly, Misbelief doth 
ordinarily propose this objection, that we have multiplied our trans- 
gressions, and have committed whoredom under every green tree ; 
and have given gifts to our lovers, even hiring our idols ; so that we 
may take up that lamentation — is not our sin great, and our trans- 
gressions infinite ? And is not this an answer from that letter of 
his name, That he is abundant in goodness ? That though sin abound 
in us, 5^et grace doth much more superabound in him. We confess, 
indeed, that there are some that may walk under that condition, 
that if they had no other exercise throughout eternity, but to make 
confession, they might confess, and never make any needless repe- 

e 2 



i ii i m y- i BUI 01 k \ ii if 

tiiion : :in«l truly in some respect, it is a mercy that we are mysteries 
unto ourselves ; lor if ^ vt ' did know completely the seven abomina- 
tion- of our hearts, and those mysterious actings of the body of 

death, we should be in hazard to cl Be strangling and death rather 

than life ; vet may not one glimpse of that abundant goodness 
satisfy us, and calm the -torni ? Fifthly, Saitli misbelief, We know 
that we hare broken our vows and covenants with God, and that all 
these things thai we have taken on, have been but as flax before the 
fire of temptation, so that we have no hope that he will have mercy 
upon those that have broken wedlock, and have not been stedfast in 
his covenant : but is not that abundantly answered from that letter 
of his name, That he is abundant in truth? which speaketh thus, 
that though we deny ourselves, yet he abideth faithful, and doth 
not alter the words that hath gone out of his mouth. It is the in- 
finite blessedness of men, that though they be changeable, yet they 
have to do with one that is an unchangeable being. Sixthly, There 
is that objection, that notwithstanding all these things are matters 
of encouragement to some, yet they know not whether or not the lot 
of everlasting love have fallen upon them ; and whether their names 
be in the ancient records of heaven. But this is answered from 
that letter of his name, JI< keepeth mercy for thousands, which shew- 
eth us that great number of those upon whom the lot of everlasting 
love shall fall ; and if there were no other sentence in all the Scrip- 
ture, this might be a sufficient matter of a song, and might make 
us cry out, " Who is like unto him, whose compassions have no 
end ? and who desires to magnify his mercy above all his works ?" 
And Lastly, .Misbelief maketh this objection — they have sinned not 
only against light, not only against vows, not only after much 
enjoyment of God, but even after the application of the threatening ; 
so that they conceive that their Maker mill not hare mercy upon 
such. Vet this is fully answered likewise from that letter of his name, 
He fbrgiveth iniquity, transgression, awl sin ; which three words do 
abundantly speak forth, that there is no transgression which he will 
not pardon — there being but one particular amongst all that in- 
numerable number of sins which lodgeth in the heart of fallen men, 
that he declareth unpardonable ; and there is none of our diseases 
that is above the infinite art of love, and concerning which we can 
take up that complaint. Tin re is no balm in Gilead, and there is no 
physician there. And though providence may muster up many im- 
possibilitieB, yet let faith take the promise in one hand, and impos- 
sibilities in the other, and desire God to reconcile them, that if we 
cannot see any connection between providence and the word, yet 
may we reflect upon the omnipotency of God, that can make things 
that are seeming contrary, sweetly agree together ; the commentary 
will never destroy the text, nor will providence ever destroy the 
faithfulness of God. And let me give you this advice, that those 
objections of misbelief which you cannot answer, and in a maimer 
put vim to a nonplus, and when ye have looked over all the 
Dames of God, ye cannot find an answer to them, sliyht them and 
overcome them as, we have often told you, was the practice of 
believing Abraham, Rom. iv. 19, where that strong objection of 



OPENED UP. 69 

misbelief appearing before his eyes, the deadness of his body, and the 
barrenness of Sarah's womb, it is recorded of him, he considered not 
these things, as it were, he had a divine transition from the objec- 
tions of misbelief to the actings of faith : and this is clear from 
Matthew xv. 25, 26, where that strong objection of misbelief being 
proposed against that woman, that she was not within the compass 
of Christ's commission, she hath a noble way of answering with 
this, Lord, have mercy upon me. And, if so we may speak, faith 
hath a kind of divine impertinency in answering the objections of 
misbelief, or rather a holy slighting of them that gaineth the victory, 
when cavilling with temptations will not do it : the like also may be 
instanced in his Son's name : — O how glorious titles are given to 
that Prince of the kings of the earth, and to that Plant of renown, 
upon which the weakest faith may cast anchor, and ride out the 
greatest storm. I shall not detain you long on this subject, but 
this we would have you know, that there is no strait or difficulty 
that a Christian can be exposed unto, but there is some name or 
attribute of Christ that may sweetly answer that difficulty, and 
make up that disadvantage. If a Christian be exposed unto afflic- 
tions and troubles in a present world, let him comfort himself in 
this, That Christ is the shadow of a great rock in a weary land. Is 
a Christian under inward anxiety and vexation of mind ? Let him 
comfort himself in this, That Christ is a God of peace, and of all 
consolation. Is a Christian under darkness and confusion of spirit ? 
Let him comfort himself in this, That Christ is the Father of light, 
and the eternal wisdom of God. Is a Christian under the conviction 
of this, that he is under the power and dominion of his lusts ? Let 
him comfort himself in this, That Christ is redemption ; yea, that I 
stay no longer, if it were possible that a Christian could have a 
necessity that he could not find a name in Christ to answer, he 
may lawfully frame a name to Christ out of any promise in all the 
book of God, and he should find it forthcoming for the relieving 
and making up of that necessity ; God will not disappoint his ex- 
pectation. 

There is yet one thing further, in reference to the Object of 
faith, which we shall desire you to take notice of ; and it is the way 
of faith's closing with its noble Object, and its resting on him : 
and this we conceive may be excellently taken up by our consider- 
ing of the many several names that faith getteth in scripture, beyond 
any other of the graces of the Spirit. It is called looking, Isa. xlv. 
22, Look unto me. It is called, abiding in Christ, John xv. 4. Abide 
in me. It is called keeping silence unto God, My soul, trust in 
God; oi', as the word is in the original, My soul be silent unto 
God ; and that in Psalm lxii. 1, My soul waiteth ; or as the 
word is, Truly my soul is silent unto God. Likewise, faith is called 
a leaning, / have leaned upon thee from my mother's womb. Faith 
is called an eating of Christ's flesh, John vi. 53 ; Cast your burden 
upon God, Isaiah lv. 22 : and faith is called a coming unto God, 
Matth. xi. 28. And according to these different names, there are 
seven noble properties and matchless differences of this grace of faith : 
First, That this is the grace by which a Christian doth enjoy much 

e 3 



70 i in: mv-ti:iiv OF PAITH 

communion with God ; hence it is called </ looking, which importeth 
that faith is ■ continual contemplation of the immortal soul, upon 
thai precious and excellent object, Jesus Cnrist. There is that 
/ property of faith ; That it is that grace by which commu- 
nion with God is maintained ; hence it is called an abiding in God, 

It is that grace that maketh Christ and the believer to dwell toge- 
ther. The Third property of faith is, That it is a submissive 
grace ; hence it is called a keeping tilenee unto God ; faith, as it 
were, knoweth not what it is to repine; it is the noble excellency 
of faith, it never knew what it was to pass an evil report upon 
Christ. Faith will promise good things to a Christian in the 
darkest night, for when love asketh faith that question, Isa. xxi. 11, 
19, Watchman, what of the ni t <///t'<' Watchman, what of the night? 
Or, when shall the morning break ? Faith answereth it with these 
words that follow (only a little inverting the order,) " The night 
cometh, and also the morning, the morning is approaching, that ad- 
mitteth of no following night." There is that Fourth property of 
faith, It is the grace that keepeth a Christian in perseverance, by its 
building upon the rock. Hence it is called a honing upon God — 
for a Christian by faith doth perpetually join himself to Christ, so 
that whatever trouble he be cast into by faith, he cometh out of 
that wilderness leaning upon his beloved, and by faith he is led up 
to the rock that is higher than he, where he may sit in safety, and 
even laugh at death and destruction, when assailing him. There is 
the Fifth property of faith ; That is the grace that bringeth satisfac- 
tion unto the spiritual senses of a Christian, by a close and particu- 
lar application of Christ as the nourishment of the soul. Hence it 
is called an eating of the flesh of Christ. There are three senses that 
faith satisfieth : faith satisfieth the sense of sight, it satisfieth the 
sense of taste, and it satisfieth the sense of touch : faith will make 
a Christian handle that eternal world of life : faith will make 
a Christian see that noble Plant of renown ; and faith will make a 
Christian taste and see how gracious the Lord is. And no doubt 
those that have once satisfied their sight, will be longing to 
satisfy their taste. There is that Sixth property of faith, It is that 
grace which giveth rest unto a Christian ; hence it is called A catt- 
ing of our burden upon him. It is, as it were, the soul giving unto 
Christ that unsupportable yoke of our iniquities, and taking from 
Christ that easy and portable yoke of his commandments. And 
s. pi nthly, There is that last property of faith ; It is that grace 
by which sanctification is promoted ; hence it is called a coming to 
Christ — it is the soul in a divine motion, and travelling from the 
land of Egypt into the land of Canaan : faith is the soul in a plea- 
sant motion from the land of the north, the land of our captivity, 
unto the land of perfect liberty, all along going out by the " foot- 
step! of the flock, and walking in that new and living way, even in 
him, who is the way, the truth, and the lite.'' 

And now tor a more full application of this, we shall speak but 
to two things further — 1. We would have it considered, that there 
ire BOme that come unto the covenant of promise with less dillicul- 
<\ and .ifter a more divine and evangelic way ; and there are some 



OPENED UP. 71 

that close with Christ in a more difficult and legal way ; there are 
some that before they can come to Mount Sion, they must dwell 
forty days at Mount Sinai. There are some, before the decree of 
heaven shall be given to them, that must roar as an ox, and cover 
themselves with sackcloth, having ashes upon their heads. We 
must be a Benoni before we be a Benjamin : that is, we must be a 
son of sorrow, before we can be a son of consolation. But this is 
certain, that Christ leadeth sometimes some to himself through a 
valley of roses, and I would only have you taking notice of these 
two, which, though we conceive they be not infallible in the rule, 
yet oftentimes experience maketh them out to be truth : that thei*e 
are three sorts of persons who are most ordinarily brought under 
great terrors, ere they close with Christ. First, Those who have 
committed some gross and abominable sin that is most contradict- 
ing unto the light of nature. Secondly, That person who sinneth 
much against light before conversion. Hence it is observed, in all 
the books of the gospel, that in the book of the Acts, there was 
more gospel, and love in the way of converting the Gentiles, than 
was of converting the Jews, see Acts ii. 27. There is a sharp law 
exercised among them who had crucified the Lord of life : and Acts 
ix. Paul, that had been a grievous persecutor, at his conversion, 
is first stricken dead to the ground before he be made a captive to 
the love of Christ, and constrained to cry out, What wilt thou have 
me to do ? But look to Acts viii. and there you will find a more 
fair and smooth way of begetting sons to Christ. And Thirdly, that 
person who is much in conceit of his own righteousness, useth to be 
brought to Christ through much terror and exercise of the law : 
that is clear in Paul's condition, Phil. iii. and Acts ix. com- 
pared : certainly whosoever thinketh to come that length in self- 
abasement, and will count as the apostle doth in that chapter, must 
dwell many days at Mount Sinai, and learn his arithmetic there. 2. 
We would have you taking notice of this, that though the 
person that is brought to Christ in a more smooth and evangelic 
way, may have the pre-eminency of the person that is brought to 
Christ after a more legal and terrible way in some things ; yet we 
conceive that a Christian that is brought to Christ through much of 
the exercise of the law, and through many of the thunderings of 
Mount Sinai, after he hath won to see his right of Christ, he is 
more constant in the exercise of faith ; and the reason of it is, be- 
cause that an ordinary ground of misbelief is our not distinct uptak- 
ing either of the time of our conversion, which is oftentimes hid 
from those persons that are converted in a more evangelic way ; 
as likewise this, that those persons that are brought to Christ in a 
more gospel chariot, are sometimes put to debate, whether ever they 
were under the exercise of the law, and this maketh them often (as 
it were) to raze the foundation, and to cry forth, My hope and my 
strength is perished from the Lord. And now to shut up our dis- 
course, we shall add this one word of exhortation ; that ye would 
carefully lay hold of that noble Object, and exercise your faith upon 
him ; and I shall say but this, to all those that have this noble 
gi-ace of faith, and that are heirs of that everlasting inheritance ; 

e 4 



7- Till; MYMKKV 09 FAITH 

there if ■ four-fold crown prepared for you. There is a crown of 
life that ia prepared for him that shall fight that good fight of faith; 
luit what, may you Bay, ifl a crown of life, except we have joy wait- 
ing upon that life? For what is life without joy, but a bitterness 
and a burden to itself? Therefore ye shall have a crown of joy ; 
but what were ■ crown of life and a crown of joy, except we had 
the grace of holiness, and were complete in that? Therefore ye 
■ball have also a crown of righteousness. But what were life, joy, 
and righteousness, without glory ? Therefore ye shall have 
likewise a crown of glory : but what of all these, if that crown 
should once fall from our head, and we should be deprived of our 
kingdom ? Therefore take this to make up all the rest, it is an 
eternal crown of glory. That word in Prov. xxvii. near to the 
close, Tla crown, saith Solomon, doth not endure far ever: but this 
precious crown that the hands of Christ fixeth upon the head of an 
overcoming Christian, this is the motto that is engraven upon it, 
unchangeable and eternal, eternal and unchangeable. And O what a 
day suppose ye that shall be, when that precious crown shall be put 
upon our heads? What think ye will be the difference between 
Christ and the believers in heaven ? They shall have these four 
crowns which are indeed one ; but Christ shall have upon his head 
many crowns, according to that word, Rev. xix. 12. But let me 
say one word also to you who are strangers from God, and are des- 
titute of the grace of Christ, and will not by faith close with this 
excellent object. There is a fourfold crown that once shall be put 
upon your heads, but do not misinterpret the vision ; there is a 
difference betwixt the butler and baker; ye may prophesy good 
things to yourselves, but there is a crown of death which ye shall 
once have put upon your heads; ye shall be always dying, and yet 
never able to die : there is a crown of sorrow that ye shall have put 
upon your heads, when ye shall eternally sigh forth that lamenta- 
tion, O to be annihilate and reduced unto nothing ! when the re- 
duction of you would be a heaven, when ye shall be tormented in 
those everlasting flames. And I would say this by the way, ve 
will be all miserable and comfortless one to another, there shall be 
no ground of consolation that ye shall reap, for the community of 
your sorrow shall increase the degrees of that sorrow ; and there is 
another crown also that ve shall put on, and that is a crown of sin, 
instead of that crown of righteousness. Would ve know your exer- 
cise, ye that are predestinate unto these everlasting pains? 
Would you know your exercise ? It is this, ye shall eternally 
blaspheme and curse the God that made you. I am persuaded of 
this, that the terrors of bell Will and do afflict you more, than 
that of the sinning perpetually in hell ; ye would think nothing, many 
of you, to be in hell, if there were no pain there; for the exercise of 
sin will be your delight and life ; but be persuaded of it, that 
when your conscience is awakened, the exercise of sinning shall ex- 
ceedingly aggravate your pain. And there is this crown, hixt/o, 

that ye shall put on, and that is the crown of shame. The pro- 
phet Isaiah niaketh mention of a crow u of pride : but ve that have 

put on that crown of everlasting confusion and shame, when ye 



OPENED UP. 73 

shall not be able to lift up your eyes to him whom ye have pierced, 
I would fain desire to know what will be your exercise when 
death shall summon you to remove, and ye shall be entered heirs into 
these everlasting pains ? I am persuaded ye will reflect much. 
Will ye not reflect upon many sermons that ye have heard, where- 
in ye have been invited to partake of the sweet offers of salvation ? 
I remember of one that, upon his death-bed, cried out, " A world 
for time, a world for an inch of time," one that perhaps did hold 
his head high, and no doubt was greater than the greatest here. 
His crown could not purchase an inch of time, but dying with this, 
" Call time again, call time again ;" that petition was denied, and 
so shall it be, I fear, to the most part that are here. I think it was 
a pretty hieroglyphic of the Egyptians, they painted time with 
three heads ; the first head, that pointed out time that was past, was 
a greedy wolf gaping, which importeth this, that our time past was 
mis-spent, and there was nothing left, but like a wolf to gape for it 
again : and there was that second head of a roaring lion round, 
which importeth the time present, and for this end was so painted 
that people might lay hold upon their present opportunities, other- 
wise it would be the matter of their ruin, and of their eternal un- 
doing. And there was that last head, which was a deceitful dog 
fawning, which signifies that the people may deceive themselves 
with the time to come, thinking they will be religious at their death, 
and that they will overcome at their death, but this is a flattery no 
better than the fawning of a mad dog. I think we may learn much 
of this, even to be provoked to lay hold upon our golden oppor- 
tunities, that we sell not our time, but that we buy it. There are 
two things that a Christian must not sell, these are, sell not the truth, 
but buy it, and sell not your time, but buy it. I am persuaded of 
this, that one moment of time is worth ten thousand of worlds, if 
improved ; and I would ask you, what advantage shall ye have of 
all things that ye have tormented yourselves about when time shall 
be no more ? I suppose indeed this is an ordinary evil amongst 
the people of this age, of which we have our own share and por- 
tion ; there are many that envy godliness, and the godly, the excel- 
lent ones that are in the earth, that think it pleasure to vent their 
malice against such : I know that ordinary practice ; it is older by 
a thousand years than themselves, that they persecute godliness 
under the name of hypocrisy ; they call godliness hypocrisy, and 
upon that account, they begin and speak maliciously against it ; 
only I would ask you this question, what will you say in that day 
when Christ will ask that question at you. that Gideon asked at 
Zeba and Zalmunna, Who are these that ye killed with your 
tongue ? Must it not be answered, every one did resemble the person 
of a king : O will ye not believe? Will ye not close with Christ ? 
I know it is ordinary that we run upon these two exti-emes. Some- 
times we do not believe the threatenings of the law, and sometimes 
we will not believe the promises of the gospel, But I would only 
desire to know, what if it had been so ordered in the infinite wis- 
dom of God, that all the letters of this book should have been 
threatenings ? What would have been our lot, if all the promises 



7'A THE MVSTEKY OP FAITH OPENED LI'. 

should have been scraped out of it ? Hut certainly this must be 
your lot, all the promises of the book of the covenant shall be taken 
from you, and all the curses thereof shall be a flying roll, that shall 
enter within your houses, and shall eternally there remain. Know 
this, O ye that are enemies to Christ, know ft, and think upon it, 
every borne of the warrior is with confuted toioe, and nrith garments 
roll"/ in Hood: but that war that Christ shall have against the hy- 
pocrites in Zion, and those that are ignorant of him, and will not 
close with him, it shall be with fuel of fire and eternal indignation. 
O what will be your thoughts, suppose you, when Christ shall come 
with that two-edged sword of the fury of the Lord to enter to fight 
with you ? It is no delightsome exercise ; O that ye were not al- 
most, but altogether, persuaded to be Christians, and that once 
Christ may conquer you with that two- edged sword that proceed- 
eth out of his mouth, that so you might subject yourselves to him, 
and make him the object of your faith. Now to him that hath en- 
graven upon his vesture, and on Ms thigh, that he it Ki/ty of kinae, 
and Lord of Lords, we desire to give praise. 



TWO 

SERMONS 

CONCERNING THE 

GREAT SALVATION. 



SERMON I. 



Heb. ii. 3. — How shall we escape if we neglect so great salvation, which at the 
first began to be spoken by the Lord, and was confirmed unto us by them 
that heard him ? 

This everlasting gospel which is preached unto you, is that glorious 
star which must lead us to the place where blessed Christ doth lie. 
This gospel and glad tidings of this great salvation is come near unto 
you ; and Christ is standing at the everlasting doors of your hearts, 
desiring that ye would open unto him. There is that one great re- 
quest which heaven this day hath to present unto you, and it is, 
that ye would at last embrace this great salvation freely offered by him. 
It is the thing for which you are called to mourn this day, that 
since the beginning of your own days, ye have stopped your ears 
from that sweet and chanting voice of this blessed charmer, Ye 
woidd never dance to Christ when he piped, neither would ye weep to 
him when he lamented. 

But to come to the words which we have read to you ; the 
Apostle, in the former chapter, hath been discoursing most divinely 
of the matchless and incomparable excellencies which are in our 
blessed Lord Jesus ; and in the first verse of this second chapter, 
he draweth forth an exhortation from his former doctrine, which, 
in short, is this, That they would take heed to the blessed doctrine of 
the gospel ; and not at any time let it slip out of their minds ; and 
that they would keep his gospel as a jewel of great price, and would 
not sell it, but that they would be induced to buy it. And this ex- 
hortation he presseth by two arguments. 

The First argument is in the second verse, where he saith, If 
the word spoken by angels was stedfast, and every transgression and 
disobedience received a just recompence of reward, fyc. — that is, if the 
transgression of the law, which was delivered by the ministry of 
angels, and every disobedience to it, was so severely punished, let 
that provoke you to take heed, that ye transgress not the precious 
gospel which was spoken by the Lord himself. 

The Second argument is in the words which we have read unto 
you, and it is taken from the certain and infallible stroke of the 
justice of God, which shall come upon those who slight this great 
salvation : it is impossible (saith he) that there can be a city of re- 
fuge for those who slight this great salvation. 



~fi A SERMON CONCERNIM. 

Now in the word which we have read, there are these six things 
to be considered. 

I. First, That it is an evil incident to the hearers of this precious 
gospel and great salvation, to slight and undervalue it. This is 
clearlv pre-«uppoaed in the words, otherwise there had been no 
ground or access for the Apostle to threaten so terrible things 
against the slighters of it. 

II. The Second thing to be considered in the words is, that the 
stroke and ruin of those who slight this great salvation, is certain 
and infallible, and will surely come upon them : this is clear from 
these words, How shall me escape Y As if he had said, there is no 
imaginable way for us to escape, if we neglect (this) so great salvo- 
tion. We may have a city of refuge when we are pursued by the 
law, or when we are pursued by afflictions, and we may escape 
when we are pursued otherwise by the justice of God ; but if once 
Ave slight this great salvation, there remaineth no city of refuge (no 
door of escape left open) for us : for where will the person flee that 
slighteth so great salvation? 

III. There is a Third thing whereof we shall take notice from 
the words, that the stroke of the justice of God cometh justly upon 
them who slight this great salvation ; and truly it is a most equal 
and reasonable stroke, which is also clear from the words, How 
shall me escape, if m neglect so [/real salvation ? where he puts it 
home to their consciences. As if he had said, think ye not that it 
is just and righteous, that (if ye slight this great salvation) there 
should not be a door of escape left open unto you ? He putteth 
the question home to their consciences to answer, yea, or no. 

IV. The Fourth thing to be considered in the words, is this, 
That the slighting this great salvation is a sin that hath many 
aggravations which attend and wait upon it. And it hath two 
aggravations from the words which I have read : — The Fii^st great 
aggravation is in the word of the text, great sulfation. As if he had 
said, If it were not a great salvation, ye might have some cloak or 
excuse for your slighting of it ; but seeing it is such a great and 
eternal salvation, there is now no cloak left for your sin. The 
Second aggravation is from the certainty of this salvation, in these 
words, " Which at the first began to be spoken by the Lord, and 
was confirmed unto us by them that heard him, viz. his apostles." 
Whereby he telleth them, This great salvation is no notion nor 
fancy, but a most certain, sure, and real salvation, which yet they 
slight. 

V. The Fifth thing whereof we shall take notice from the words, 
is this, That there are no persons, (be who they will, minister, or 
people,) who Blight this great salvation, that shall have a door of 
escape ; hence it is, that the apostle putteth himself among the rest, 
saying. How shall we escape, yf nn neglect so great salvation 9 — that 
is, how shall I, Paul, escape, if I neglect so great salvation, and so 
frustrate the grace of God ? 

VI. Sixthly, We would take notice of this from the words, That 
not only heart-despising of this great salvation, but even also the 
neglecting of it, hath a certain infallible ami unspeakable ruin at- 
tending upon it. 



THE GREAT SALVATION 1 . 



Now before we speak to any of these Six things, (which we have 
observed from the words) — there are these two things whereunto 
we shall speak a little, for clearing of the words : First, What is 
meant here by great salvation. Secondly, How it is said that Christ 
was the first preacher of it. 

First, We conceive, that by the great salvation, is understood the 
gospel, as is clear, Eph. i. 13, where it is called the gospel of our 
salvation ; and Acts xiii. 26, it is called the word of this salvation : 
so that by the word of this salvation, is understood the gospel, and 
those precious offers which are contained in it. And we conceive, 
it may be called a great salvation, in these eight respects. 

1. First, It is called the great salvation, in respect of the price 
that was laid down for it ; there being no less a price laid down to 
purchase this great salvation, than the blood of the Son of God. 
From whence then doth salvation flow unto you ? It comes running 
to you in a stream of the blood of the Son of God. This is clear, 
Heb. ix. 12, " Neither by the blood of goats and calves, but by his 
own blood he entered in once into the holy place, having obtained 
eternal redemption for us." 

2. Secondly, It is called a great salvation, in respect of the many 
difficulties and oppositions which he had in the way of bringing it 
about. What great impediments, suppose ye, lay in Christ's way, 
before he could accomplish and bring about this great salvation ? 
Was not the justice of God to be satisfied ? Was he not to die, and 
be made like unto one of us ? Was he not to lie in the grave ? 
And was he not to bear the torments of hell, before this great sal- 
vation could be accomplished and brought to pass ? There were 
such impediments in the way of bringing about this great salvation, 
that if all the angels in heaven had been set to the work, they had 
been crushed under it, had it been but that one great impediment, 
to satisfy the justice, and pacify the wrath of God ; even that was a 
pass, through which none could go, but the eternal Son of God ; it 
was so guarded, that none durst adventure to enter it, much less 
could get through it, save he only, who was mighty to save. 

3 . Thirdly, It is called a great salvation, in respect of that 
high estimation which the saints have of it. O what an high estima- 
tion have the saints of this gospel salvation ? There is no 
mercy which they think comparable to this, all other mercies are 
but like Zoars, in comparison of this great mercy, and gospel sal- 
vation. 

4. Fourthly, It is called a great salvation, in respect of those 
noble effects, which this salvation bringeth about, and produceth. 
Some of the great effects of the gospel, David hath cleared, Psalm 
xix. 7> 8, 9, 10. Is not this a great effect of this gospel salvation, 
to bring us out of nature, into a state of grace ? And that is an 
effect of this great salvation. Is not this a great effect to make us, 
who are enemies, to become friends ? And that is an effect of our 
great salvation. Is not this a great effect, to make us, who were 
moving in the way of hell, move in the way of heaven ? And that 
is an effect of this great salvation. Is not this a great effect, to 
make us, who were far off, to be now made near ? And yet this is 



78 A Ml: I It MM. 

the effect of A Ivation. Aii'l [fl not tli.it I greet (fleet, to 

,,,.,!,, I: ( who wen darknt to become Bght in the Lord? And 
i lj.,t i the gnat effect of this gospel Miration. Yea, I may say, 
time would fail me, to tell of the gri .it eiler t ■ of tin- great Miration. 
lint () will re eome .inil ■■■(■( ■, and thai will bee! reeolrc the question 

nnto von, \\ .hat tin- nohle effect- oftOJI ereat salvation 

6, Fifthly, It If called a jjreat sal vat ion , in n --jk it of the gnat 

advantages which redound to the peraon who embraoeth it. / 

Is not heaven a nolile advantage p And tbjrf iill which 

attendeth emhracer- of t h i - ^feat -ilvation. S. COtldly, I- not .(< Of 

( In i i ■ notable adrantage ? And yet be is the adrantage which 

attendeth the emhracer- of thi^ greal salvation. Thirdly, I- not 
eternal communion with (iod a nohle advantage? And that ad- 
vantage attendeth the embracer! of tbii great Miration Fourthly, l» 
Dot eternal liberation from the body of death a great adrantage ? 
And that attendeth the embracer! or this great Miration. Fifthly, 

Ih not eternal tinging in the enjoyment of God a iiic.it advantage? 

And that attendeth the embracer! of this great salvation. Sixthly, 
Is not eternal seeing of God, i he i , a great and noble advanl 

And ret this fas all the former) attendeth the euihracers of this 

great Miration. Would ye be honourable? Come and embrace 
nil great Miration. Would re be eternally happy? then eome 

and partake of this eternal salvation. 

<;. 8iathly, It is called a great adration, in respect of all othei 

salvation- that ever were accnmpli-hed. There was ncwr ;i -alva- 

tion, or victory obtained by any general or captain, (unto B land or 

people) that could have the name of great Miration, in compariaon 

W it 1 1 till 

7. Seventhly, It is called a great salvation, in respect of the 
authority of it. We have spoken of the gr< atness ( as to the meri- 
torious cause) of it, and how great things it doth effectuate ; and 

a I o, in respect of the authority of it, it is a great salvation. Would ye 

know who is the author at this great Miration? It is Christ, Heb. 
v. 9, //< became t he author of eternal salvation unto them that obey Mm, 

And urn t not the- -alvation he suitable to him who is the author of 
it ? 'flu i a most noble and irradiant beam of the majesty of the 

Son of God, the Mediator, that he U the author of this greal 
salvation. 

B. Eighthly, It is called a great salvation, in respect of the 

continuance and duration of it. It is not a salvation which is hut 

l"i i 1 1 . i v but It i hi eternal salvation ; Ileh. ix. 12, //. obtained 

• I alvation for us. 

\ow the Second thing w hereunto we shall speak for clearing the 

word-,, is this, viz. : Hon is 1/ laid thai Christ mat tfu first preacher 

of this eternal salvation 9 We do not think that the r/ords are thus 

to he understood, that the gospel, and this great salvation, was 

never pit ached I a fore Christ came in the llesh ; hut we think the 
meaning of the words may he one of these three, if not ill ,>f 
tin m. 

I. First, That all the preaching of this great Miration under the 

law did come very far short in the point of fulness, in comparison 



HIE QBBAT SALVATION. 79 

with Christ's preaching of it ; therefore is Christ said to be the first 
preacher of this great salvation, as if he had said, I know Adam 
preached of this great salvation ; and Enoch preached of this 
great salvation ; and the twelve Patriarchs preached of this great 
salvation ; and all the Prophets, who went before Christ, and are 
now in heaven, preached of this great salvation ; but all their preach- 
ing deserved not the name of preaching in comparison with Christ's ; 
for never man spake as he spake. Thus Christ was the first preacher 
of this great salvation. 

2. Secondly, This may be the meaning of it — that Christ was the 
preacher of this great salvation, in respect of his clear way of preach- 
ing it; for he was the first preacher of it without types and 
shadows ; he was the first preacher of it clearly and fullv, with so 
much demonstration and power of the Spirit. 

3. Thirdly, The meaning of this (that Christ was the first 
preacher of this great salvation) may relate to his appearing to 
Adam in paradise, when he became the first and great preacher of 
this great salvation, when he did speak that word unto him, The 
seed of the woman shall tread down the head of the serpent. The first 
glorious preaching of this great salvation was, when Christ preached 
it to Adam in paradise : and that was the first and glorious morn- 
ing of this blessed gospel. 

Now we shall speak a little to the first of these six things, which 
we observed from the words, viz. : — 

That there are many within the visible church, who are neglecters 
and slighters of this great saltation. Do you not all take with it ? 
It is clear, Matth. xxiii. towards the close, and chap. xxii. 5, where 
these persons being invited to come to the marriage or feast of the 
gospel, it is said of them, They made light of it ; which are the same 
words in our text. And Luke xiv. lfj, when they were invited to 
come, it is said, They nil with one convent began to make their excuse. 
And Isa. xxviii. ] 2, This is the rest -wherewith ye may cause the weary 
to rest, and, this is the refreshing ; yet they would not hear. Now, is 
there a person here who dare deny this charge, That he is a slighter 
of this great salvation? I confess, I am afraid that ye will not take 
with it ; therefore I shall suppose eight sorts of persons who are 
slighters of this great salvation. And I charge you, as ye will 
answer to God one day, that ye search your hearts, whether ye be 
among the number (in the catalogue) of the slighters of this great 
salvation. 

I. The First sort of persons who are slighters of this great salva- 
tion, are those persons who go about to establish their own righte- 
ousness, and will not submit to the righteousness of Christ ; in a 
word, it is that sort of persons, who think they may get to heaven 
by a covenant of works, and will not take the gospel's way of tra- 
velling to heaven in the covenant of grace. And surely there is not 
a person here, who has not that cursed inclination to be as little 
obliged to Christ (for his salvation) as he can. We would go to 
heaven without the way, which is Christ. And, believe me, there 
are many in this congregation, who go thus about to establish their 
own righteousness. And I shall propose six sorts of persons, who 
shall fall under the first rank. 



SO A BXBMOM CONCSBNIHC 

]. The Fir.-t sort are those who trust on their own civility, and 
think that will carry them to heaven. These are the persons who 
go ■bout to establish their own righteousness. Say they, I defy the 
world to Bay any thing to me, I was evermore an honest man] and 
I trust therefore that I shall go to heaven. But I say to thee, (O 
atheist that thou art) thou Bhalt never get to heaven hy these means, 
till thou come to Christ with this, All my rtgkteoueneee is as filthy 

2. The Second sort are those who build their confidence upon 
their denial of their pood works, but yet come not this length, to 
make use of Jesus Christ. 

3. The Third sort are those who build their confidence upon 
their duties ; they think they will come to heaven by their good 
prayers, by their reading, and by their fasting, (like unto that 
Pharisee, Luke xviii. II, I thank God, I am nut like other men : for 
I fast twice in the meek, I pay tithes of all that I possess : ) but I say 
unto you, Thy duties will never bring thee to heaven, if Christ be 
not at the end of all the duties ; nor can ye perform any duty 
without him. 

4. The Fourth sort of persons, who fall under this first rank of 
slighters of this great salvation, are those who trust in their own 
convictions. If they have once been convinced of their sin and 
miserable estate, they think there is no more to do — Christ will 
never reject them ; so they sit down and build their hope upon 
these convictions. 

5. The Fifth sort of persons are those who build their confidence 
upon their resolutions. Say they, Oftentimes have I resolved to be 
a better man than I am ; therefore I think (which is the fearful de- 
lusion of many) that God mill accept the n-illforthe deed. But it had 
been good for many, such a word had not been in the Bible, or that 
their cursed eyes had never read it. But know this, that though 
thou hast as strong resolutions as Peter, or as good wishes as Balaam 
had, if you never labour to bring them to practice, God shall say 
unto thee, Depart from me, I know you not. Any of you who build 
upon your resolutions, ye build upon a sandy foundation — these 
being many times &goodnett but like the morning dent. 

(i. And the Sixth sort of persons, who fall under the first rank of 
slighters of this great salvation, and wherein the evil is most subtle, 
are those who build their salvation upon their graces ; these also go 
about to establish their own righteousness. But I sa\ to thee, Thy 
graces cannot be the foundation of thy hope, although they may be 
as evidences to strengthen thy hope. Now, are there none here who 
fall under this first rank of Blighters of this great salvation ? Or 
are there none lure who will confess that they have gone about to 
establish their own righteousness? I say to thee, who will confess, 
Put a rope about thy neck, and tome to Christ ; for he is a merciful 
King. I say to thee, Come to Christ with this. All my rigktewumem 
is like filth)/ rage. And if thou wilt come with this in sincerity, he 
shall say, "Bring jbrth ike mhite robe, and put it upon him. If thou 
canst be brought to speak that in sincerity to Christ, there will be 
no more betwixt Christ and thee, but, Come ,md clothe him u-ith the 
mhite rule. 



thk gr::at salvation. 81 

2. Secondly, Those persons slight the great salvation, who de- 
lay their taking hold of the precious offers of the gospel ; for there 
are many (when we preach this gospel, and when we hold out the 
great salvation unto them) who say, / will follow Christ, but I must 
first go homo and bury my father : and so they delay to take hold of 
this great salvation. But I say to you (whoever ye be) that thus 
delay to take hold of this great salvation, ye are the slighters of it. 
Is there a person, within these doors, who dare but acknowledge 
that he hath slighted this great salvation, and delays to embrace it ? 
O tell me ! What do your consciences speak ? Are there any but 
they must acknowledge they come under the second rank ? And I 
say to you who have thus delayed, will ye yet embrace it ? I say 
even unto you who are old men (now past sixty years, and have 
slighted this great salvation so long), yet, this day, this great salva- 
tion is offered unto you. What say you to it ? O ! what say you 
to this offer? Are you saying, I must now delay, (and not receive 
this great salvation) till my harvest be by and over? I say to thee ; 
that the harvest of the wrath of God is ripe, and he shall put in his 
sickle, and cut thee down ; I will say no more to thee who thus 
slightest this great salvation, but this. Why stand ye all the day in the 
market-place idle and doing nothing ? O will ye at last be induced 
to take and embrace this great salvation, before it be hid from your 
eyes ? 

3. Thirdly. Those persons are the slighters of this great salva- 
tion, who compliment with Christ when they are invited to come 
and partake of it, and say silently to the minister, (or rather to their 
own consciences), I pray you have me excused at this time, as these, 
Luke xiv. 18. But I would only ask at such, Have ye any lawful 
excuse, why ye will not come and partake of this great salvation ? 
Is there any person here that hath any lawful excuse to present ? 
I shall never take this off your hands, have me excused ; but be sure 
of this, it shall never excuse you, but accuse you. Therefore, I de- 
sire that those persons who have slighted this great salvation, by 
complimenting with Christ, that they would compliment no more 
with him at all, but now embrace it. 

4. The Fourth sort of persons who slight this great salvation are 
those who give way to discouragement and unbelief, so that they 
will not come and partake of this great salvation. I say, such of 
you are slighters of it ; and Christ will esteem you such. Oh ! if 
ye knew the worth and virtue of this great salvation, there would 
not be a temptation you could meet with that would hinder you 
from embracing it ; but if ye could not answer these temptations, 
ye would not own them. I say unto such undervalues and slighters 
of the great salvation, as discoui'aged persons, and those who stay 
long in the place of the breaking forth of children, that when ye 
cannot answer your objections, which hinder you from closing with 
Christ, I intreat you, disown them, as if ye had heard them not. 
Say ye, think ye this lawful ? I say, it is both lawful and expe- 
dient ; for it was the practice of believing Abraham, He considered 
not his own body, being dry as an old stick, nor the deadness of 
Sarah's womb. He did not consider these things which might have 



,S l J \ BBBM0N CONCBBNING 

been objections bo keep dim from believing, he might have started 
at these two objections. Alas ! I am old ; and that objection he 
could not answer : and my wife is past child-bearing ; neither could 
he answer that objection. What then did he with them ? He 
slighted them both, and considered them not. Secondly, I would 
say this to vim who thus slight it because of discouragements, if ye 
did know the worth of this great salvation, which is in this gospel 
of redemption that is offered unto you, although ye had an army of 
objections to ,u<> through, ye would go through them all, to get a 
drink of the water of the well of Bethlehem. 

5. The Fifth sort of persons who Blight this great salvation are 
those who will not do so much as take care and give pains to hear 
this great salvation offered unto them ; for there are some persons, 
who, if they come to the church, desire to sit farthest off, and so 
never take care to hear a word of this great salvation, and are such 
dreadful Blighters of it, like unto those mentioned, Jer. vi. 10, " To 
whom shall I speak and give warning, that they may hear! behold, 
their ear is uncircumcised, and they cannot hearken ;" Jer. vii. 24, 
" Hut they would not hear;" Jer. vii. 10, " Who say, we are de- 
livered to do all the e abominations ;" yet they did come and stand 
before him, in the house which was called by his name. 

(!, Sixthly, Those persons are slighters of this great salvation 
who, when they hear it, are not so much affected with it, as if we 
were reading unto them the most senseless history of Thomas the 
Rymer, or some other old fable ; like unto those mentioned, Jer. vi. 
10, The word of tht Lord is unto them a reproach ; they have no de- 
light in it I would pose you all, as in the sight of the Author of 
this great salvation, men or women, did you ever set yourselves (or 
took ye ever any pains) to bring up your hearts to the love of this 
great salvation ? Was it ever the rejoicing of your hearts, that 
Christ died and rose again ? I do certainly believe it, and I am 
persuaded that there are decrees past in heaven against many of 
you, T/i'it in hearing ye shall hear, but not understand; and in seeing 
i/r slutll see, mi'/ shall not pera ive : for God hath made your hearts 
harder than the flint or adamant ; so that ye shall refuse to return 
when he doth exhort you. Believe me, if so I may speak, I think 
that there is as much probability that the stones of the wall would 
hear, (if we would Bpeak to them) as soon as many of you. 

7. Seventhly, Those persons are Blighters of the great salvation 
who did never complain that they wanted a right to this great sal- 
vation. I hope some of you are now convinced that ye never came 
within the compass of this great salvation ; I say unto you, If 
ye did ne\ er spend an hour in secret, weeping and lamenting because 
ye had not a right to this gospel-redemption, it is but too probable 
you never yet had a right to it. Yea, know it. that such of von 
would little cai'i' to let precious Christ depart without any grief of 
heart ; I think, if this were voiced within this house today, Whether 
or not shall Christ go and depart ? I doubt, if there would be many 

heart-dissenters, though many tongue-dissenters. Oh ! I fear there 
would be many hearts here saying, O Christ, depart and go thy 
way. Yea, there are many Gadarenes here, who prefer their kine 



THE GREAT SALVATION. 83 

and swine to precious Christ, and would beseech him to go out of 
their coasts, 

8. Eighthly, Those persons slight the great salvation who never 
took pains to engage their hearts to take hold of Christ and the 
gospel. Christ is near to you this clay : the great salvation is near 
to you, and is now, even now, offered unto you ; therefore, are there 
any who will take pains to lay hold on it ? I obtest you all who 
are here, by the beauty and excellency of him who is the Author of 
this great salvation, that ye come and partake of it — I obtest you bv 
all the joys of heaven, that ye embrace this great salvation I ob- 
test you by all the terrors in hell, that ye embrace it — I obtest you 

by the promises of the everlasting covenant, that ye embrace it I 

obtest you by all the curses that are written in this book of the 
covenant, that ye embrace it — I obtest you by the love that ye owe 
to your immortal souls, that you would once be wise, and come and 
partake of this great salvation. May I now have it, sayest thou ? 
Yea, I say unto all, ye may have it to-day — ye may be partakers of 
it before ye go hence. And so, before I proceed any further, I do 
in the name and authority of him who sent me here to-day, and is 
the Author of this great salvation, freely offer it unto you ; there- 
fore, take it off my hand, and embrace this great salvation offered to 
you to-day. But I know there will be eight sorts of humours 
within this house to-day, in relation to this great salvation which is 
now offered unto you. 

1. I think there will be some of Gallio's disposition here to-day, 
that will care for none of these things ; yea, there are many here 
who will not give a fig for the rich offer of the great salvation ■ but 
I say, cursed be that person who puts on Gallio's temper to-day, 
that will care for none of these things. 

2. I fear there will be many of Pilate's humour here to-day, who 
will say, they find nothing against the man, yet will cry out, Take 
him and crucify him : they find no fault with Christ, and yet will be 
content that he be crucified. Now, can we say any thing against 
Christ, who is the Author of this great salvation ? Produce your 
strong arguments. Are there any here who have any thing to say 
against him ? I am here to answer in his name. I hope there is 
not one here who hath any thing to say against the Author of this 
great salvation. And why then do you not take him ? See unto 
yourselves, that there be none of Pilate's humour here to-day, that 
will cry out, Ye find nothing in Christ why he should not be re- 
ceived, and yet will be content that he be crucified. 

3. There will be many of the Jews here to-day, who cry out, 
Away with Christ, away with Christ, and give me Barrabas. But 
oh ! what a hellish word is that, Away with spotless Christ, away 
with transcendent Christ, and give us the world ? Now, are there 
any here who will be so gross slighters of this great salvation ? 
Will ye slight this great salvation, and embrace your idols, which 
shall once prove a crown of thorns unto you ? 

4. There will be some of Felix's humour found here to-day, that 
will say, Christ, go away at this time, and I will hear thee' at a more 
convenient season. But I say unto you, who will not hear me 

f 2 



8 I A BJBBMOfl < ONCBRNING 

to-day, nor embrace 1 1 1 i -- great salvation, I shall defy all the minis- 
ters in Scotland to aaaure you, that ye shall gel another offer, if ye 
send me awaj to-day ; there is not one that can or dare i ngage that 
the greal salvation shall he in your oiler any more ; therefore, I 

say, let no >f Felix's temper he hereto-day, that will say, They 

irill //"ir Christ <ii 'i tnor* convenient season. 

.">. There will be s. .me of Balaam's temper to-day, who will desire 
/,, ,/;. ///,■ death of the righteous, and to have their last i nd like his ; 
v,t thej desire nol to live the life of the righteous, But I say unto 

"yon, Ye shall never die the death of the righteous, if ye live not the 

life of the righteous. 

<;. There will be some of yon hen- to-day, who, I hope, at least, 

will lie of Agrippa's humour, that will say, Thou hast almost per- 

suaded nte to be a Christian. I saj unto thee, O wilt thou quickly 

out with that word, almost, and put in that word, altogether, and 

say, precious Christ I thou hast altogether persuaded me to Lea 
Christian. However, if you come no greater length, I entreat yon 
to come this length, that so you may cry out, / am almost persuaded 
to embrace Christ the great salvation, and it may be ere long ye will 
Come further. 

7. There will be Bome of Judas's temper hereto-day, mho mill 
betray Christ for thirty pieces of silver: yea, some would sell Christ, 
heaven, their idols and all, for less than thirty pieces of silver. 

8. I think there will he many of Esau's profane temper here to- 

day, mho mill sell their birth-right for u mess of pottage. Now, will 
ye inquire at yourselves, Am I the person that will give my birth- 
right for a mess of pottage ? Doth my heart say, I will sell my 
birth right, because I am hungered and ready to die ? What will 
it profit me— give me a mess of pottage, and I will quit my birth- 
right ? — 1 know there are not a few such here to-day ; therefore, I 
entreat you, inquire at yourselves, What is your humour? O shall 
the great salvation, that ye have slighted so long, be slighted this 
day also, and shall there he none to embrace it ? Oh ! inquire and 
stand in awe, lest the wrath of the Most High pursue you. 

Now, I shall give you these seven considerations, which may 

provoke you not to Blight, but embrace this great salvation. 

1. The Tirst consideration, that the not embracing this great sal- 
vation, is one of the greatest acts of folly that can be, Jer. viii. !>, 
They have rejected tht mord of the Lord; (and immediately is sub- 
joined) and what misdom is in them ? And bo Solomon doth assure 
You. they cannot be wise who neglect this great salvation. Prov. i. 7> 

Fools despise misdom and instruction. Therefore may I not say unto 

you, be who ye will, (though ye were the greatest heads of wit in all 

this place.) \e are hut stark fools, as long as ye neglect this. But 
would ye be wise indeed, and wise unto eternal life? Then. I en- 
treat you, come and embrace this great salvation. 

2, The Second consideration, to provoke you not to slight the 
great salvation, is this, that the ruin and destruction of the Blighters 
of it is most certain and infallible, Jer. \i. 11, where, speaking of 
Blighting the covenant which is indeed the same great salvation. 

there is a therefore put in the threatening— Therefore, thus saith the 



THE GREAT SALVATION. 85 

Lord, Behold, I tclll briny evil upon them, which they shall not be able 
to escape. I defy you all who are the Blighters of tin's great salva- 
tion, to find a back-door when justice shall pursue you. For there- 
is no door to escape, if ye embrace not this great salvation ; but the 
earth will disclose your iniquity, and the heavens will declare your 
sin. 

■'$. Thirdly, Let this consideration provoke you not to slight this 
great salvation, That Christ is exceedingly serious and earnest that 
ye would embrace it. And I think that Isaiah xxviii. 2'.'>, speaketh 
out this exceeding seriousness ; where four times lie beggeth of his 
hearers, that they would give ear and hear his voice, saying, Give 
ye ear, and hear my voice; hearken and hear my speech. What 
needeth all these exhortations, but that Christ is most serious that 
they would embrace the great salvation. And O that there were a 
person here to-day as serious to the bargain as Christ is ! But, be 
who ye will that slight this great salvation, believe me, the day is 
coming wherein ye shall cry out, Alas I for the slighting of it. Wilt 
thou therefore think presently with thyself, (O thou slighter of this 
great salvation) what wilt thou say of thy slighting of it, when the 
devil shall be leading thee in through the dark gates of hell? O 
slighter of the gospel ! how many alases wilt thou cry, when thou 
shalt be passing through these dark gates into thy everlasting 
prison ? Wilt thou not then cry out, O me, slighter of the ever- 
lasting salvation ! Whither am I now going ? Alas ! now for my 
slighting of the gospel. And as thou through, thou shalt 

meet with numbers of miserable comforters. There is not one in 
that prison that can comfort thee ; but many dreadful alases shalt 
thou then both cry and hear, if thou embrace not this great salvation. 

4. Fourthly, Let this provoke you not to slight the great salva- 
tion, That ye will get it for a very look. O ye within this house 
to-day, ye will get this great salvation for one look, Isa. xlv. 22, 
Look unto me, and be ye saved, all the ends of the earth. For a very 
look ye will get this great salvation ; and do ye ever think to get to 
heaven at a lower rate ? 

5. The Fifth consideration to provoke you not to slight this great 
salvation any more, is this, There is not one of you who is a slighter 
of it, but your slighting of it shall increase your immortal bonds ; 
man or woman, be who thou wilt, when thou art slighting this 
great salvation, thou art plaiting a cord wherewith to bind thy soul 
eternally in these unquenchable flames, Isa. xxviii. 22, Be ye not 
mockers, lest your bands be mad,- strong. I Bay therefore unto you, 
old men, mock not, lest your bands be made strong. Old women, 
near unto your graves, mock not, lest your bands be made strong. 
Young men, be ye not mockers, lest your bands be made strong. 
Young women, who are in the flower of your time, mock not, lest 
your bands be made strong. But now, alas ! will there, for all this, 
be a person here to-day who will be a mocker of this great salva- 
tion ? 

6. The Sixth consideration to provoke you not to slight this great 
salvation any more, is this, Ye know not but that your days may be- 
near a close. I sav, ve know not but the day of the preaching of 

f 3 



y() i.:; m ON | .-.. i RNING 

this great salvation may be near a close. What knowest thou, 
Mini, or woin.in, hut this shall be the last sermon that ever thou 
■halt hear concerning this great salvation? And yet lor .ill this, 
shall we be sent away without one consent to embrace or receive 
it? ( ) ! w ill \ e be persuaded to look to ( !hrist, and bo to take him ? 
7. The Seventh consideration to provoke yon not to slight the 
great salvation, is this, That there is ■ fivehold salvation compre- 
hended under this great salvation. 

1. The First is this, Come and partake of this great salvation, and 

thou shalt have salvation from thy idols ; and hereby d<> I proclaim 

Libert} 'his day unto captives. I am sent forth this day with the 

keys of your prison-house, to open your prison-doors unto yon, if 

ye will embrace this great salvation. I say unto you, O ye pri- 
soner:- ! come forth and shew yourselves ; for the keys of your 
prison-house are with us, to open your prison-doors unto you ; 
therefore, O come forth and embrace this great salvation. Will 
there be any (shall I think) here that will refuse to come forth ? 
() ! go Forth, and flee from the land of your captivity, and from the 
house of your bondage. 

2. Thou shalt have salvation from thy darkness, and from thy 
ignorance. I say unto you who understand no more of God than 
the >tooes of the wall, I command you to come forth, and partake 
vet of this great salvation ; and unto you shall light arise, even the 
day-spring from on high shall visit you. 

Ik If ye will come and partake of this great salvation, ye shall 
have deliverance from all your fears. Dost thou fear that thou shalt 
be poor? Come and partake of this great salvation, and thou shalt 
be delivered from it. Art thou afraid of hell ? Come and partake 
of this great salvation, and thou shalt be delivered from that fear. 
Art thou afraid of the wrath of God ? Then come, I say, and par- 
take of this great salvation, and thou shalt have redemption from 
that, and all thy fears ; With him is plenteous redemption, "in/ In' can 
make thee quietfrom the fear of evil. 

1. If thou wilt come and partake of this great salvation, thou 
shalt have deliverance from all thy anxieties, and from all thy care: 
ye are now careful and anxious about many things ; come and par- 
take of the great salvation, and it will make you Careful but only for 
the one thing neot ssary. 

5. If ye will come and embrace this great salvation offered unto 
you this day, ye shall be helped before ye go hence, to sing that 
song, death ! where is ilni sting? grave ! where is thy victory ? 
Now, O will ye come and embrace this great salvation ? And ye 
will be more than conquerors through Christ, who loveth you. Are 
there therefore any here to-day, that would have victory over the 
devil, and over their own hearts ? Then come and embrace this 
great salvation, and then your victory is certain. 

Mut now to press home this great salvation upon you a little 
further, there are nine sorts of persons who are invited to come 

and partake of this great salvation offered, this day ; and 1 charge 

yon, answer to your name- when ye are called, and delay not to 

con 



THE GREAT SALVATION. 87 

1. First, I invite and call here to-ilay all who are willing to come 
and embrace this great salvation. Now, are there any of you here 
to-day, who are called willing ? Then I invite you to come and 
embrace this great salvation, Rev. xxii. 17, Whosoever will, let him 
come. But Oh ! are there none here to-day who are named willing ? 
I entreat you, if there be any, do not deny your name, but come 
when ye are called, and embrace this great salvation. 

2. Secondly, Those persons who thirst for it, are invited to come 
and partake of this great salvation, Rev. xxii. 17, Let him thai, is 
athirxt, come. Now, if there are any here who are named thirsty, 
let them come and partake of this great salvation, and they shall be 
satisfied. 

3. Thirdly, Are there any moneyless folk here to-day ? Let 
them come and partake of this great salvation. Are there no money- 
less folk here to-day ? I mean not that money or coin in your purses, 
— but want ye money? that is, want ye righteousness? Then, I 
pray you, come and partake of this great salvation. I say, Are ye 
so poor, that ye have nothing but the fear of hell ? Then, I pray 
you, come. If there be any here who have nothing to commend 
them to Christ but necessity, I say unto all such, O come, come, 
come, and partake of this great salvation. 

4. Fourthly, Those persons are invited to come, (and I wish there 
were many such here) who are weary ; but oh ! are there none here 
to-day who are called weary ? Are ye not weary in pursuit of your 
sins? If there be any such here to-day, I say unto you, O weary 
folk, come, come, come, and partake of this great salvation, and of 
this excellent gospel-redemption that was purchased at so dear a rate. 

5. Fifthly, Those who are heavy laden, are invited to come ; and 
I think all of you may answer to this name, Are ye heavy laden ? 
O then, come. But are there none here who are heavy laden with 
sin, with misery, and with estrangement from God ? If there be 
any such here, I say unto thee, old man, or young man, be who 
thou wilt, O come and partake of this great salvation. 

6. Sixthly, Are there any here to-day, who are called blind ? I 
say, if there be any of you who think ye want eyes to see the pre- 
cious excellencies of Christ, I invite you to come and partake of this 
great salvation. 

7. Seventhly, Are they any who are called lame here to-day ? I 
say unto such, O come, come, come, and partake of this great salva- 
tion : for we are sent forth to-day, to call in the blind, and the 
maimed, and the lame, that they may come and embrace this great 
salvation : therefore, are there none here to-day who may be called 
such ? Are ye neither blind nor lame ? I hope many of you will 
not deny that ye are such ; therefore, I say unto you, O blind, halt, 
and maimed, come, come, and partake of this great salvation. 

8. The Eighth sort of persons invited, are those who are sick ; 
therefore, if there be any sick folk here to-day, be who ye will, I 
say unto you, O come and partake of this great salvation ; for tfie 
whole need not a physician, but the sick. 

9. Ninthly, Are there any liere to-day who know not their name, 
or their condition ? I say unto you, O nameless folk, come and 

f 4 



88 A BBBMOM CONOKBNING 

partake of this Ivation ; come to Christ for the knowledge 

nr -mil'-; condition : come as a i . i Be, and lie shall not 

reject thee, though thy case were bo evil that thou couldst not give 
it a name ; tor of all that conic unto him, he sendeth none away. 

Now, while do you find your name and surname ? () do ye not 
know it ? I hope you may know it ; there fore I entreat you to 
answ< r to it, and bo come away, and partake of* this great salvation. 

Bu1 I am afraid then- be many strong iron-bars in the way of 
some of you, which ye cannot win over. All ! how fast are some 
souls locked in fore I shall speak a little 

for the discovering of these bars that hinder from embr 

iv.it salvation, that so ye may be the better helped to remove 
them. 

1. The I'u-. great iron bar which keepeth folk from embracing 
this great salvation is the bar of ignorance ; and I am afraid that 
this (as a mighty bar) hindereth many of you ; — ye are ignorant of 

Ivi », and of the condition of your souls ; ye are ignorant of 
the law, and of its severity ; and ye arc ignorant of the precious 
gospel in its condescendency. O pray unto God that, for Christ's 
sake, he would break that great bar of ignorance: for till that be 

Christ may take up that complaint, Jer. \. 
foolish : they know not the may of the Lord, nor //■■ judgm 
their God I say, this bar of ignorance keepeth you from embrac- 
ing this great salvation. 

2. The Second bar which keepeth many from closing with Christ, 
i- the bar of {jresumption ; for some will cry out, "What need have 
I to embrace the great salvation ? Have I it not already ? But I 
say unto thee, () fool that thou art (by all appearance) yet in bond- 
age. O that this evil bar of presumption -were put away ; for it is 
one of the greatest impediments which lieth in the way of your 
embracing this great salvation that is in your offer to-day; therefore 
I say unto you, if ye will come no further, I entreat you to come 
this length, to confess that ye want this gospel-salvation, and that 
ye arc indeed strangers to this redemption purchased by Christ. 

::. The Third bar that keepeth persons from embracing tin's 
great salvation, is the bar of unbelief ; ye believe not what we say 
to you anent this great salvation. I know that some of you are of 
the Stoicka and Epicures' humour, who cry out, What meaneth this 
<i/i to he 'i setter forth of some strange god. lint I 
say unto you, I am not the setter forth of any strange god — but it 
it .'. of Nazareth whom I preach unto you. Alas! some of you 
think this Nation to be BOme morning dream, or some 

golden fancy : but I say unto you, it is neither a dream nor a fancy, 
but a real truth that we preach unto you. 

1. The i I th bar that keepeth persons from embracing this 
gnat salvation, is the bar of discouragement : this strong bar keep- 
eth many so fast, that they cannot embrace this great salvation, 
though it be freely offered unto them. I shall say no more to vou. 
who are those, but counsel you to do as those four lepers did, 2d 
Kings \ii. 3, !. who sat at the gale of Samaria, who said, Why sit 

until wi ' /'■• ay, /" mill enter into the city, th 



THE GREAT SALVATION. 89 

famine is in the city, and roe shall die there ; and if we sit still here, 
we die a 7 so. Now therefore come, and let us fall into the host of the 
Syrians J if they save us alive, we shall live ; and if they kill us, we 
shall hut die. Even so, I say unto you, that if ye abide in the state 
of unbelief, ye shall surely be undone ; therefore go forth, for ye 
know not but God may Work a great salvation for you ; and if ye 
will not quit your unbelief, and close with Christ in the offer of this 
great salvation, by faith, ye shall have no more to do, hut eat and 
drink and divide the spoil. 

5. The Fifth bar which withholdeth persons from embracing this 
great salvation, is the bar of unwillingness : Ye will not come to me 
that ye may have life. Ah alas ! that is an iron-bar indeed by which 
all that are in hell have barred themselves out of heaven. Alas ! 
shall ye be such wretches also ? O what a dreadful sound is that ! 
Woe unto thee, O Jerusalem^ wilt thou not be made clean ? When 
shall it once be ? Ah ! turn ye, turn ye, why will ye die. Why will 
ye slight this great salvation ? O will none of you this day embrace 
'it? 

6. The Sixth bar that withholdeth persons from embracing this 
great salvation, is the bar of worldly-mindedness ; many of you are 
so fixed to the world, that ye cannot come and close with this great 
salvation. I may allude to that word spoken of Saul, 1st Sam. x. 
21, that he hid himself among the stuff; for many have buried, and 
nested themselves in the midst of the world, that they cannot em- 
brace this great salvation. 

7. The Seventh bar which keepeth many from embracing this 
great salvation, is the bar of hard-heartedness ; there hath such a 
stupidity and hardness of heart seized upon many, that let Christ 
preach as he will to them, (by his word, or by other dispensations), 
they are no more moved than if his word or dispensations were a 
thousand miles from them. O that strong bar of hardness of heart ! 
when shall the omnipotent hand of God break it ? 

8. The Eighth bar that hindereth many from embracing this great 
salvation, is the bar of slothfulness ; many of you cannot be at the 
pains to embrace it ; but I say unto you, there is but small pains in 
the way of godliness. I say unto you, it may so easily be had, that it 
is in your offer to-day : and if ye will, ye may put forth your hand, 
and take it. Consider therefore what ye will do. O ! will ye de- 
spise it? I say, will ye still neglect and despise it ? Will ye but 
read that dreadful word, Acts xiii. 41, Behold, ye despisers, and 
wonder, and perish. Tell me freely, would ye have us to return 
this answer to him who sent us, that ye are despisers of this great 
salvation ? Say to it, are there none of you who, for all this, will 
consent to partake of this great salvation ? O captives and pri- 
soners ! and ye 'who are in the bonds of Satan, will ye come, and 
partake of this great salvation, and you shall be made free ? I have 
an act of release for you to day ; if ye will come and make use of it, 
ye shall be set at liberty. But Oh ! shall the prison-doors be cast 
open, and yet none come forth ? But (that I may come to a close) 
I say unto you, O poor prisoners, go forth, go forth, and partake 
of this great salvation, Oh ! will ve not come forth ? What 



!)" \ BBRMOM ii'Mkiimni, 

holdeth you in ? The foundation of your prison-house is shaken 
to day ; therefore, it' ye will but come forth, and cast a look to 
Christ, your very shackles shall fall off your hands, and ve -hall be 
those who were never hound. Now, I leave this with you and 

to make you think upon it, I shall speak these five word- unto you, 
and I entreat yon think upon them. 

I. /;,•/. 1 have excellent tidings to tell you, (I hope some of you 

will give <'.,!• to them) viz. :— There is a great person come here 

to day, and that is, the mighty Author of this great salvation, who 
hath brought everlasting righteousness with him, desiring you to 

make use thereof: it is his desire that ye would take this excellent 
gift at his hand. These, I say, are the tidings that I have to preach 
unto you ; and I hope never to be declared a liar; for what I preach 
unto you, I say yet unto you, that Christ, the Author of this great 
salvation, desireth to give it freely unto you, if ye Avill but take it. 
ButOI will ye not take it? I think, if ye did see an hundred 
men lying in prison, or dungeon, without all light, bread, or water, 
and a great prince coming to them, saying, I desire to see you all 
come forth and partake of this great liberty which 1 bring unto you ; 
and every one of them should answer, I scorn to come forth at this 
time ; would ye not think them exceeding great fools ? And yet I 
fear, this act of great folly falls out in many of your hands to-day • 
that when Christ hath given you the keys of your prison-doors, and 
they are opened, ye will not come forth. But I must entreat you 
yet to come forth, and shew yourselves ; for who knoweth, but* we 
may be commanded to shut your prison-doors again, and to seal 
them with seven seals, with an unalterable decree from heaven 
never to be recalled ? Wherefore, O ye prisoners ! go forth, go 
forth, from your prison-house. 

2. Secondly, I would say this unto you, that it is not without 
much ground that this great salvation, offered to you, is called a great 
salvation. I know a little paper of two or three sheets might con- 
tain all the salvation that ever any man obtained ; but the world 
would never be aide to contain all the books which might be written 
to the commendation of this great salvation ; yea, (unto any who 
will embrace it) I say, First, If thou find not this great salvation 
above thy faith, then go thy way when thou art come : but I know 
thou wilt find it both above thy faith and hope. If you 

find it not above thy desires, when thou art come unto it' then go 
away again ; but were thy desires as the sand upon the sea-shore, 
thou shalt always find more in thy salvation, than ever thou couldst 
desire. Thirdly, If this salvation be not above what thou canst 
conceive, then go thy way, when thou art come to it ; but think of 
it as thou canst, it shall always be above thy thoughts of it. Fourthly 
If this salvation be not above thy opinion of it. then go thy way,' 
when thou art come unto it ; but I know thou wilt find it far above 
thy opinion of it. Therefore, seeing it is so great a salvation, as 
that all the world could not contain all the books which might be 
written in the commendation of it, O will ye embrace it? even 
1o-day, while it is in your offer. 

■ Thirdly, I would say this unto you, be persuaded that there is 



THE GREAT SALVATION. 91 

no sin that will more provoke the majesty of God to punish you, 
than the sin of slighting the great salvation ; Tiring forth those mur- 
derers, saith the Lord, (of the slighters of this invitation) and slay 
them before me. I entreat you, inquire at your own hearts, What 
will ye answer, when ye are reproved for slighting it ? Old men, 
will ye ask at your own hearts what will ye answer to Christ, when 
he shall propose that question to you, Why slighted ye the great sal- 
vation ? Old women, what will ye answer, when he shall say to 
you, Why slighted ye the great salvation ? Young men, and young 
women, inquire at your own hearts, what will ye answer, when 
Christ shall say to you, Why slighted ye the great salvation ? Can ye 
imagine any answer unto that question ? O dreadful shall the 
wrath of God be, that shall be executed upon the slighters of this 
great salvation ! 

4. Fourthly, I would say this unto you, that heaven is waiting to 
hear what acceptation the offer of this great salvation doth get among 
you ; here is the great salvation, here is the offer of it, and here is 
the commendation of it : what say you to it ? Is it not an excellent 
salvation ? Is it not a free salvation ? Is it not a great salvation ? 
Is it not an eternal salvation? Why then do ye not welcome it ? 
Can any of you say any thing to the discommendation of it ? I 
know you cannot. Yea, I dare say, your own hearts are admiring 
it as most excellent ,• and therefore, O ! will ye accept it ? Alas ! 
shall there be none here who will be found accepters of this great 
salvation, so freely offered to day. 

5. Fifthly, I would say this to you, let all the angels praise him, 
who is the Author of this great salvation. All the saints round 
about the throne praise him who is the Author of this great salva- 
tion. All those who are the expectants of heaven, praise him who 
is the Author of this great salvation. All ye to whom this offer is 
made, praise him who is the Author of this great salvation. O 
heaven, praise him who is the Author of this great salvation. O all 
ye fowls of the air, praise him who is the Author of this great salva- 
tion. O fire, hail, snow, vapours, stormy winds and tempests, 
praise him who is the Author of this great salvation. All the tribes 
of the earth, praise him who is the Author of this great salvation. 
Our own souls praise him, who is the Author of this great salva- 
tion. And all that is within us, bless him, who is the Author of 
this great salvation. O ! who would not praise him, who is the 
Author of this great salvation ? Are there any here that will refuse 
to commend him ? O ! think upon him, and let not this be a day 

* of slighting him. Now, where are your hearts at this time ? I will 
tell you where many of your hearts are, — they are thinking upon 
the world. But I am sure there are not many of them thinking 
upon this great salvation. Now, what resolution intend ye to go 
away with to-day ? Oh ! have ye no resolution beyond what ye 
had when ye came hither to-day ? Are there any here who have 
this resolution, to whom shall we go, but to him who is the Author of 
this great salvation, who alone hath the words of eternal life ? Even 
the Lord breathe it upon you. Or, is this your resolution, that 
through Christ's strength (forsake him who will), ye will never 



92 \ BKBMON CONOSBNIMG 

forsake him ? Or. have ye \\u< resolution, that ye A\i!l esteem more 
highly the great salvation than ever ye did? (> that the Lord may 
keep these in the imaginations of the thoughts of your hearts for 
ever. Hut ;e> for you who have no resolution to embrace this great 
salvation. <)' wherewith shall I commend it unto you ? Do not 
your own necessities commend it? Hut if nothing can persuade 
you to come away and embrace it., then this place shall be a heap of 
wit • you: For it hath heard all the toorks of the lam 

which he hath to you. Joshua xxiv. 27. 

Oh ! cast your eyes upon these pillars of the house, and stones of 
the walls ; 1 take them as so many witnesses, that they may speak 
and testify against you in the great day of the Lord, if ye neglect 
this great salvation to-day ; therefore, ere ye go away, be thinking 
upon it, whether or not ye intend to embrace it, now while ye may 
have it. This day I have set life and death before you, — T have set 
bef re you both the great salvation, and the great damnation ; and 
O that ye had understanding in all these things, that ye being wise, 
might be provoked at last to embrace this great salvation, which we 
do yet again entreat you to think upon. Is not heaven looking on 
you at this time, to see what ye will do with this great offer of sal- 
vation, which I have this day (from the Lord) presented unto you ? 
Now, to him that can persuade you to embrace this great salvation, 
this gospel redemption, this blessed mystery, into which the angels 
desire to pry : to him, mho can bring you back from the pit, and 
enlighten you with the light of the living : to him, n-ho hath the keys of 
your prison, mho can open, and none can .-hat, and can that, and none 
can mien : to him, mho hath all power in heaven and earth communis 
to him, who can deliver in, a from the grave, and can set you free 
from all your enemies, we desire to give praise. Am* m. 



SERMON II. 
Hi i!. ii. 8. — How shall we escape if we neglect so great salvation, which at the 
fust began to he spoken hy the Lord, and was confirmed unto us by than 
that hand him ? 

THERE are two great and most ordinary complaints in these days : 
1. There are many who complain that their estates and persons are 
in bondage, and that they are soldas slaves to the hand of strangers. 
But, thai we could also turn over the complaint to this That our 
souls are in bondage, and that me are yet in the gall of bitterness, and 
in the bond of iniquity; that so we might be provoked to long for 
the great salvation that is in our offer. 2. There are many com- 
plaining (and not without much cause) that there is now such a 
toleration of errors. But will thou complain also of this, that 
within thy heart there is a toleration of lusts ? 1< there not an act 



THE GREAT SALVATION. 93 

of toleration concluded within thy breast, that the devil and his 
company may reign in thee at pleasure ? Oh ! have ye not need of 
this great salvation ? Shall I tell you that Christ is courting you to 
embrace it ; that he putteth on all his most glorious robes, and 
manifesteth himself unto you, as a suitor making offer of himself, 
and of his great salvation ? O tell me ! have ye seen him ? Or do 
ye think to see him this day ? What robes had he on ? There are 
five glorious robes wherewith he clothes himself, when he conde- 
scendeth to manifest himself to his people. First, He cometh to his 
own with the garments of salvation, according to that word, Zech. 
ix. 9, Rejoice greatly, daughter of Zion ; shout, daughter of 
Jerusalem : behold thy King cometh unto thee : he is just, and having 
salvation. Nay, your King is come here to-day, and will ye not 
fall in love with him, when he is clothed with the garments of sal- 
vation ? Can ye ever have a more conquering sight of Christ than 
when he is clothed with such an excellent robe, and offering you 
salvation ? Secondly, He appeareth to his own sometimes in a gar- 
ment dyed in blood, according to that word, Isa. lxiii. 1, Who is this 
that cometh from Edom, with dyed garments in blood, as one that 
treadeth the wine-fat ? And now I say to thee that will not look to 
Christ, when he appears in the garments of salvation, have ye a 
heart to refuse him that hath fought such a combat for you ; who 
hath trode the wine-press alone, and hath stained all his garments with 
the blood of his enemies ? Or is there any here who dare refuse 
this salvation, when they see how he treadeth his enemies in anger, 
and trampleth them in his fury, and thus sprinkleth their blood on 
his garments ? O tremble at this sight, and seek quarters from him 
in time, or he shall dye his garments with the blood of thy immor- 
tal soul. Thirdly, Christ appeareth unto his own, being clothed 
with those humble robes of condescendency, when he came in the 
similitude of sinful flesh. O ! what a sight was that, to behold the 
Prince of Heaven clothed with our nature ? What a sight was that 
to behold him, that was clothed with light as with a garment, to be 
clothed with our infirmities ? Yet he condescended to clothe him- 
self thus, that we might have access unto him, and be partakers of 
his gift. O ! can we refuse him, when we have thus pressed him to 
put on beggars'-weeds, that he might say to worms, ye are my 
brethren, and my sisters. Fourthly, Christ sometimes manifesteth 
himself, being clothed with the garments of beauty and ravishino- 
majesty ; such was the sight that the spouse got of Christ, Cant. ii. 
3, As the apple-tree among the trees of the wood, so is my Beloved 
among the sons ; and Cant, v., when she saw him, white and ruddy, 
and the standard-bearer of ten thousand ; such was that joyful sight 
of him, when his garments were as the light, and white as the snow, 
which he had at the transfiguration, when those glorified ones did 
come, as it were, ambassadors from the higher house to make him a 
visit. Fifthly, Christ sometimes appeareth to his own in robes of 
dreadful majesty, and terrible highness and loftiness, when that 
soul, upon the first sight of him, remains dead, and there remains 
no more life in them ; such was the sight that Daniel got, in his 
x. chap., and such was the sight that John got of Christ, Rev. i. 13. 



9'1 I BBBJfON ( 0N< BBNINfl 

— 1H. And I would avk at all tint are here, what a right have ye 
got of Christ to-day ; in which of all these robes have ye seen him ? 
It i- true, we art- not now to look for the extraordinary sights of 
him ; hut yet, if ever thou bast seen him in any of his wooing rohes, 
sure In- hath appeared matchless, and how shall ye then refuse him ? 

I Jut now to ionic to the words I was speaking of unto you : — 
The first thing in the words, viz. That there are many who live 
under the offer of this great salvation, that do slight it. and do not 
embrace it : and now I shall only add a few things further unto 
you. 1. Let me propose a few considerations to persuade vou to 
embrace this great salvation ; God forbid we go away before we era- 
brace this gospel Balvation. Therefore, I charge you in his name, 
go not away before ye embrace it. And to press it home upon you, 
there are these eight or nine properties of this great salvation, that 
is offered unto you this day. 

First, It is a free salvation : ye have no more ado, but to put 
forth your hand and take it. O come and take it. Christ hath 
fought for this salvation, and there is no more required of you, but 
to come and reap the fruits of his victory ; whosoever trill, hi him 
come. There is nothing that should move you to stay away, O cap- 
tives and bond slaves to Satan ! O prisoners of hope ! will ye come 
and partake of the great salvation ? What holds you from coming 
away and partaking of it ? It is freely offered unto vou ; aye, be- 
lieve it, Christ requires no more of you, but that ye should come 
and take it out of his hand : if ye consent to obey, the bargain is 
ended ; IV shall cat the good of the land, Isa i. 19. 

Secondly, This great salvation is a complete salvation, that is 
offered unto you to-day ; this is clear, Luke i. 47, That roe might be 
aitcrd from oar enemies, and from the hand of all that hate us. There 
is not an enemy that is in thy way, but if thou wilt come and par- 
take of the great salvation, thou mayst have victory over it ; so 
complete a salvation it is that is in your offer to-day. O ! shall we 
pass away, and not embrace it ? O ! shall your cursed hearts under- 
value this complete salvation that is come to your door ? Believe 
it, $alvation is near auto you, if ye will take it. 

Thirdly, It is a wonderful salvation : it is such a salvation as the 
angels desire to pry into ; and it is such a salvation, that all the pro- 
phets desire to pry into. It is almost six thousand years since all 
the angels in heaven fell into a sea of wonder at this great salvation. 
It is almost six thousand years since Abel fell into a sea of wonder 
at this great salvation : and what think ye is his exercise this day ? 
He is even wondering at this great salvation. Would ye a>k at all 
the angels in heaven, would they not all say, O embrace this great 
salvation ? Would ye ask at all the saints that are above, would 
they not advise you to embrace this great salvation ? "Would you 
ask at Adam, would he not say. () embrace this great salvation ? 
Would ye a>k at Abel, would he not say, O embrace this great sal- 
vation ? And would not all the patriarchs Bay unto you, O em- 
brace this great salvation.- And do not all that have tasted of the 
sweetness of it, cry out unto you, Come and embrace the great sal- 
vation ? 



THE GREAT SALVATION. 95 

The Fourth property of this salvation is, that it was bought atari 
exceeding clear rate : it is a dear salvation. Would ye know the 
difference betwixt Christ's coming to this salvation, and your coming 
to it? It is this, Christ was forced to travel through all the armies 
of the justice of God; he was forced to drink of the cup of the 
wrath of God, before he could come to purchase this great salva- 
tion. And now what is required of you to obtain this ? We may 
say no more, but put out your hands, and take it. Will ye look to 
the price that was laid down for this salvation ? There is not a 
wound in the body of Christ but saith, this is a dear salvation. 
There is not a reproach Christ met with but saith, O is not this a 
dear salvation ? There is not a buffeting Christ met with but saith, 
O is not this a dear salvation ? There is not a necessity that he was 
put into but saith, Is not this a great and dear salvation ? O sirs ! 
will ye not come and take this great salvation, this dear salvation ? 
What must I give for it, say ye ? I say, ye must give nothing for 
it; come and take it, without money, and without price : it was dear 
to Christ, but it shall be cheap unto you. O! is it not cheap to 
you ? I assure you, if you will come to the market to buy the 
great salvation, there is none of you that needeth to stand for the 
price of it. O come and take it, and have it, and there will be no 
more prigging. 

Fifthly, It is an everlasting salvation, that ye shall enjoy the 
fruits of throughout eternity ; as is clear, Heb. v. 9, He became the 
author of eternal redemption unto us. It is a salvation that the devil 
can never be able to take out of your hand ; if ye take it, ye shall 
never be robbed of it again. O come, partake of this great salva- 
tion, whereby the gates of hell shall never prevail against you. 

Sixthly, It is a noble and honourable salvation : it is not to be 
taken out of one slavery to another, but it is to be taken out of 
prison, that we may reign, Luke i. 71 ; compared with verse 74, it 
is, That we being saved, may serve him without fear, in holiness and 
righteoimiess, all the days of our life. I say, come, come, and par- 
take of this great salvation, that your glory may be increased, and 
that ye may be exalted above the kings of the earth. 

Seventhly, It is a most advantageous salvation : what are the ad- 
vantages of any salvation, that are not to be found in this? Is there 
not peace to be found through this salvation r 1 Is there not liberty 
to be found through this salvation ? Is there not eternal enjoyment 
of God to be found through this salvation ? Yea, all salvations are 
in this one salvation. 

Lastly, It is a royal salvation ; for it cometh to us from, and 
through, the Son of God : Christ is the Author of it : and, we con- 
ceive, Christ may be said to be the Author of this salvation, in these 
respects: — 1. He is the meritorious cause that did procure it ; it 
was the price of his blood that was laid down for it, to purchase this 
great salvation. 2. He is the fountain from whence it floweth, ac- 
cording to that which we have cited, Heb. v. 9, He became tie 
Author of eternal salvation. 3. He is the person that fitteth our 
spirits for partaking of it ; and it is he that removeth mountains out 
of the way, that we may have fair access unto the great salvation. 



Q(5 \ BBBKOH CONCKBNIMG 

1. It is lie that must persuade our hearts to embrace and take hold 
of it. j i,. Btandeth without, and crietfa unto the heart to embrace 
this great salvation ; and he Btandeth within, making the heart cry 
oat. Content, I will embrace the great salvation : he is indeed the 
•i th.it commendeth, and doth point out this great salvation 
unto US. lie is the noble minister of it, — it began first to be 
preached by him. 

Now, i- there ;inv of you that hath fallen in love with this great 
salvation ? That ye may try yourselves, I shall give you some evi- 
dences of the persons that are near unto this great salvation. 1. Is 
thy estimation of the great salvation increased by what it was in the 
morning, when thou earnest hither? Is thy estimation of the great 
gospel salvation increased a foot higher than it was in the morning ? 
I say unto thee, thou art not far from the great salvation ; come 
away. 2. Is thy desire after the great salvation increased by what 
it was in the morning? Hast thou stronger desires after the great 
Salvation, than before thou earnest hither? That is an evidence 
thou art not far from it. 3. Are thy thoughts of thy necessity of the 
great salvation greater than they were? Thinkest thou that thou 
hast more need of the great salvation than ever thou thoughtest be- 
fore ? And are thy opinion and thoughts of saving thyself less than 
they were before thou earnest hither ? Art thou forced to cry out, 
but Christ can save me? I say, thou art not far from the 
great salvation. Wilt thou come away ? O that ye would once 
seal this conclusion with much heart persuasion. I am undone 
without Christ, I am undone without Christ, who is the Author of 
this great salvation. Are there any of you that are sensible that ye 
are in the fetters of sin, and in tin- bonds of iniquity ? Are ye 
brought to the conviction of this, that ye are in the gall of bitten 
I >a\ , if thou art brought to this length, to be sensible of thy bonds, 
and art crying out, () Redeemer, hasten, and come away — I say, 
if thou art sensible of thy bonds and imprisonment, and crying out, 
thou that wast anointed from eternity, to proclaim liberty to the 
captives, and the opening of the prison to them that are bound — O 
hasten, and come away, and redeem me, even poor me, sinking, 
sinning perishing, self-destroying me, — thou art not far from the 
great salvation, -i. Art thou a person who beginneth to weep, be- 
cause thou hast been so long a stranger to Christ, and the great sal- 
vation ? OKI men that are here, how long have ye been strangers 
to the great salvation, and to the Author of it ? Now, will ye shed 
one tear for your estrangements, and cry out. Woe is me, that 
Chrisl and I have been so long asunder? I say, if thou hast come 
that length, thou art not far from the great salvation : come away : 
() pity yourselves ! make haste, make haste, and come away. 

But DOW, in the Third place, let me give you some evidences by 
which ye mav know more clearly whether or not ye have embraced 
this great talvatiotl ; that ye may know yourselves, and that ye walk 
llOt down to your graves with a lie in your right hand. The first 

evidence of a person that hath embraced this great salvation, is that 
he will have a high esteem of the Saviour ami Author of the great 
salvation. Hast thou a matchless esteem of matchless Christ, the 



THE GREAT SALVATION. 97 

Saviour of the world ? That is a speaking evidence unto thee, that 
thou art a partaker of the great salvation : art thou come this 
length, that thou criest out, None but Christ, none but Christ ? It 
is a speaking evidence, that thou art come to be partaker of the 
great salvation, when thou canst cry out that word, Exod. xv 2, 
The Lord is my strength and song, and he is become my salvation. If 
Christ hath become thy salvation, then it is like he hath become thy 
song. I would ask this at you, were ye ever brought this length, 
that ye durst never advance to praise Christ alone, but were forced 
to call all the creatures, and say, O magnify the Lord with me ! O 
that is an evidence that ye have embraced this great salvation. 

Secondly, Those who have embraced the great salvation will 
study to maintain and keep their grips of it ; they will study to hold 
fast so precious a jewel ; this is pressed, Gal. v. 1, Stand fast therefore 
in the liberty wherewith Christ hath made us free. Yea, they will 
study to walk suitably to this noble mercy ; at least, they will strive 
and endeavour to do it, as is also pressed in that same verse. I say, 
if thou hast been made a partaker of the gospel-salvation, thou wilt 
strive to keep thyself from the power of these things that once 
triumphed over thee. 

Thirdly, A person that is a partaker of the great salvation, will 
have a high esteem of this mercy and salvation ; so Paul, when he 
speaketh of it here, cannot but put some note of excellency to it, 
calling it the great salvation : therefore I say, if thou hast embraced 
the great salvation, thou wilt have so high an esteem of it, that not 
to be subjected to it as thou shouldst, or to be in subjection to the 
power of thy lust in any measure, will be thy burden and affliction. 
The man will be sorry when he is brought forth from the house of 
bondage into the Red Sea ; he will be sorry, that when he should 
have songs of triumph over his idols put in his mouth, they 
should sing songs of triumph over him. 

Fourthly, A person that hath embraced the great salvation will 
be longing sometimes for the day when his salvation shall be com- 
plete, when he shall sing that song with that numerous multitude, 
which cannot be numbered, Rev. vii. 9. O what a day shall it be, 
when thou shalt begin that song ! After this (saith he) / beheld, and 
lo, a great multitude, which no man could number, of all nations, and 
kindreds, and people, and tongues, stood before the throne, and before 
the Lamb, clothed with white robes, and palms in their hands ; and 
they cried : and how cried they ? They cried with a loud voice. 
They would not mutter the song, nor sing silently, but cried with a 
loud voice : and what did they cry ? They cried with a loud voice, 
saying, Salvation to our God who sitteth upon the throne, and unto the 
Lamb. I would only ask you that are partaker of the great salva- 
tion, what songs shall be put into thy mouth, when the waters of 
Jordan shall divide themselves, that the ransomed of the Lord may pass 
through ? When shalt thou sing that song, Psalm cxv. 1, Not unto 
us, not unto us, but unto thee belongs the glory of our salvation ? O 
what a day shall it be, when that excellent song shall be put into 
thy mouth ? Yea, what a day shall it be, when thou shalt be 
clothed with these excellent garments that are made mention of ; 

G 



98 A BBRMON i ONCBHNJ 

Ka. Ixi. 10, For In' batb clothed thee with the garmentt of salvation, 
and he hath cov ired thee with th< () what 

are these ? Did ye ever see such excellent robes as these 
most be ? I think we will misken oursi Ives : O! do ye not think 
we -\\ ill misken ourselves, when we shall put on these excellent 
robes? Now, therefore, is the bargain closed? Or will ye goaway 
before ye take this great salvation ? I would ask this at you, think 
ye it will not be most sad, that Christ should tell this in heaven of 
you to-night, I was preaching to a pack of stones, that none of them 
would love me? Will ye not be afraid that this report shall be 
carried hack to heaven of you ? For what report can Christ carry 
back but this ? Now is the cord of this great salvation let down 
unto you ; is there none of you that will take a grip of it? will 
ye flighter after it ? Will ye make this a rejoicing day in heaven, 
that is a fasting day unto you ? And the way to make it so, is to 
embrace the great salvation. Now, what say ye to it, old men ? 
Let me speak to you. and ask your thoughts of the great salvation ; 
gray hairs should be a crown of glory, if they be found in the way 
of righteousness. Old men, speak your minds, that young men 
may not have your bad example ; — what say ye of this great salva- 
tion ? Is it not a most glorious salvation ? Is it not a most excel- 
lent salvation that is in your offer? I entreat you, speak your 
minds ; tell Christ that ye are content to take the great salvation : 
otherwise, whoever he be that will not partake of this gospel salva- 
tion, I, in the name and authority of Christ our Maker, denounce 
eternal and irrevocable war against him ; — put on your harness; ye 
shall not boast when ye put it off again : the wrath and fury of God 
shall come upon thee to the uttermost, if ye embrace not this great 
salvation. Other wars are but for a time: the greatest captains that 
ever the earth did carry, are now laid down in the sides of the jnt , 
and their swords broken under their heads. Armies of ten hundred 
thousand, an hundred years' time have laid them all in their graves, 
and ended all their contests ; but there is no discharge in this war, 
that shall be concluded betwixt Christ and you ; it shall become an 
eternal and most terrible war, which shall be but beginning when 
time is ended. Now peace, or war, which of them will ye choose? 
Dare ye send a charge to Christ, and say that ye will defy him ? I 
am afraid there shall be two things that many of us shall report 
to-day : Fir*/, I am afraid there will be many that will give 
Pharoah's report to the great salvation, and say, Who is the Lord, 
that I should obey him ? I tell you who he is, — he is glorious in 
holiness, fearful in praises, doing wonders. O embrace him before 
ye go hence, and give not Pharaoh's report, lest ye be drowned in 
the sea of his wrath, whence there shall be no recovery. Secondly, 
I tear there will he many hereto-day, that will give Demas's report 
to this precious offer : 1 will go and forsake Christ, and embrace 
this present world. () had exchange ; cursed be he that will make 
it. Will ye be of Demas's humour? I fear there have been many 
of that humour a long time ; hut I entreat you once to be wise be- 
fore ye die. I confess that proverb, Old fools arc twice fio/s. I 
think old men that will not embrace the great salvation are triple 



THE GREAT SALVATION* [)!) 

fools ; what wait you for — is there any thing that can afford you 
any satisfaction but this great salvation ? Now, are ye convinced, 
old men, that Christ is waiting for your answer ; I entreat you, be- 
fore ye go hence, speak your minds ; what think ye of the great 
salvation ? Is it not a lovely salvation ? Is it not lovely now ? 
What say ye to it ? I am to go away, and the offer is to be taken 
up at this time, and it is hard to say, if ever ye shall have an offer 
again. I would only. say this to you, and be sure of it, though I 
should never be a partaker of this great salvation, yet I shall be a 
witness against you that are not partakers of it. I tell and declare 
unto you, I shall be a witness against you, if ye embrace not this 
great salvation. Now, old men, are ye persuaded to embrace it ? 
Let me obtest you by the beauty of Christ, come and partake of the 
great salvation, ye that are travelling upon the borders of eternity. 
Now, if ye will give no more, give this, will ye go home and think 
upon it? I shall not be uncharitable, nor enter to judge your 
thoughts. I fear there will be many declared and found guilty 
among us, that we have declared unto heaven, we will not embrace 
this great salvation, but have trodden the blood of the Son of God 
under foot. Now, I entreat every one of you, ask at yourselves, if 
ye be the persons that will presume in your hearts to do so ; now, 
I shall leave it with you, let it not be a witness against you. I 
shall leave it with this, O come away, old men, young men, old 
women, and maids, come and embrace this precious gospel salva- 
tion ? Ye may say, ye bid us come, but we cannot come. I desire 
no more of you, but to come with this — Lord, I am content to come, 
but I cannot come. Come once to that, for, if once ye be content 
to receive it, it will not be long before ye be able to receive it. 
Now, shall Christ depart, and will none of you say, ye are content 
to take him ? Will ye charge your own consciences with this, am 
I content to take Christ, and the great salvation ? O blest, blest, 
blest, be he that is the Author of this great salvation ; and blest be 
he that gets any of the ends of the cords of the great salvation, that 
he sink not under the wrath and fury of the Lord. Come and em- 
brace this great salvation ? And again, I say, come and embrace 
it ; for what can ye have, if ye want it ? And what can ye want, 
if ye have it ? I shall say no more, but close with that word, Isa. 
lxii. 1 1 , Behold, the Lord hath proclaimed unto the end of the world, 
to those that are afar off : what hath he proclaimed ? Say ye to the 
daughter of Zion, behold, thy salvation cometh — behold, it cometh, I 
say unto you that are the ends of the world, salvation is brought 
near unto you. Stout-hearted and far from righteousness, the great 
salvation is brought near unto you ; and will ye send it away ? O 
consider what ye are doing. And to him that can persuade you to 
embrace this great salvation, we desire to give praise. 



G 2 



A 

SERMON 

CONCERNING DEATH. 



Psalm Ixxxix. 48. — What man is he that tiveth, and shall not see death, Sec. 

It is very hard to determine, where all that are here shall be within 
thirty years ; for even ere that time come, many, if not all, of us 
who are here, shall have taken up our everlasting lodging. And 
whether we shall take it up in the eternity of joy. or in the eternity 
of pain, is also hard to determine ; only this one thing I am sure of, 
that all of us shall shortly begone; and ere long the shadows of 
death shall be sitting upon our eye-lids, and our eye strings shall 
begin to break. Therefore, I would the more seriously inquire at 
you, what would you think if death were approaching this night 
unto you ? Think ye that Jesus Christ is gone up to prepare a 
place for you, even for you ? Surely, I think we are all near to 
eternity, and there are some hearing me to-day, whom I defy the 
world to assure that ever they shall hear another sermon : therefore, 
I entreat you all to hear this preaching, as if it were the last 
preaching that ever ye should hear ; and O that we would speak it, 
as if it were the last sermon that ever we would preach unto you. 
Believe me, death is another thing than we take it to be. Oh ! 
what will many of us do in the day of our visitation, when desola- 
tion shall come from afar ? Where will we flee for rest ? and 
where will we leave our glory ? Old rich men, where will ye flee 
when death assaults you ? Old poor men, where will ye flee when 
death assaults you ? Old women, where will ye flee when death 
assaults you ? Young women, where will ye flee when death as- 
saults you ? It was an ancient observation of David, Psalm xxxix. 
5, that God had made his days as mi hand-breadth. This either may 
relate to the fourfold state of man, viz. : — his infancy, his child- 
hood, his manhood, and his old age ; — or it may relate to the four- 
fold time of his life, viz. : — his morning, his forenoon, his afternoon, 
and his evening ; yet all our lifetime is but a day. And think- 
ye not that our day is near unto a close. 

Now, In Ion- that I begin to speak any thing from the words, I 
shall speak a few things to these two questions, which, I conceive, 

may not altogether be unprofitable. 

Quest. 1. Whether is it lawful for any to desire todie, and return 
unto their long and endless home ? Whether it be lawful for one 
to cry out, O time, time, flee away, (and all my shadows let them 
be gone) that so long eternity may come ? 



CONCERNING DEATH. 101 

Ans. I say, it is lawful in some cases for one to desire to die ; for 
it was Paul's desire, Philip, i. 23, " I am in a strait betwixt two, 
having a desire to depart, and to be with Christ, which is far 
better :" and 2d Cor. v. 2, " We groan earnestly, desiring to be 
clothed upon with our house which is from heaven." I long greatly 
till the twenty-first year of my age come, when my minority shall 
be overpast, that I may be entered heir to that matchless inherit- 
ance. But to clear in what cases it is lawful to desire to die. 

1. I say, it is lawful to desire to die, when it floweth from a de^ 
sire of uninterrupted fellowship and communion with Christ, and 
conjunction with him ; this is clear, 2d Cor. v. 6, " Knowino- that 
whilst we are at home in the body, we are absent from the Lord." 
Therefore, verse 8, " We are willing rather to be absent from the 
body, and to be present with the Lord." Also, it is clear, Philip, 
i. 23, " I am in a strait betwixt two, having a desire to depart, and 
to be with Christ, which is far better." It was his great end to have 
near and unmixed communion with Christ. What aileth you, Paul 
(might one have said) may ye not be content to stay a while here ? 
Nay, saith Paul, / desire to be gone, and to be with Christ. Wast 
thou never with him here, Paul ? I have been with him, saith he ; 
but what is all my being with him here, in comparison of my beino- 
with him above : — Whilst I am present in the body, I am absent from 
the Lord : therefore, I will never be at rest, saith he, get what I 
will, until I get Christ ; until I get those naked and immediate 
embracements of that noble plant of renown, the flower of the stock 
of Jesse, who is the light of the higher house, — the eternal admira- 
tion of angels. 

2. It is lawful to desire to die, when it floweth from the excellen- 
cies of heaven — from a desire to partake of those excellent things 
that are there ; this is clear, 2d Cor. v. 4, We groan, being burdened ; 
or, as the word is, We groan, as they who are pressed under a heavy 
burden, that we may be clothed upon, &c. What aileth you to groan 
so, Paul ? O ! saith he, I groan that mortality may be swallowed 
up of life. 

3. It is lawful to desire to die, when it floweth from a desire to 
be saved from the body of death ; and from those temptations that 
assault us ; and from those oppressions whereunto we are subject 
by it. Doubtless, Paul desired to die on this account, when he 
cried out, Rom. vii. 24, O wretched man that I am, who shall deliver 
me from the body of this death ! He longeth greatly for that day, 
wherein he shall be made white like the wings of a dove, covered ivith 
silver, whose feathers are of yellow gold. Oh ! saith Paul, I am as 
one impatient till I be above, where I shall be clothed with those 
excellent and cleanly robes, the righteousness of Christ. Oh ! saith 
Paul, I think every day a year till I be possessed of that kingdom 
where Satan cannot tempt, and the creature cannot yield, and 
where I shall be free from all my fears of sinning. Now, in all 
these respects, who would not desire to die ? But to guard all 
these, I would give you these four cautions : — 

1st Caution. Your desire to die should not be peremptory, but 
ye should desire to die with submission to the will of God ; so that 

G 3 



10S2 \ BBBMOM 

although he \\<'ul<l till up fifteen years more to your life, ye should 
be content to live it out 

2d Caution. When your desires arc hasty, and offhand, suspect 
them : for some, when they meet with an outward cross, without 
any deliberation, will cry out, '<> begone, () that J m re rfl ad .' Hut 

your desire to die should be deliberate, but not hasty, or ra h. 

3d Caution. It is not lawful to desire to die, because of personal 
afflictions. .Many, when they meet with bitter afflictions, will cry 
out, O I" begone : they long for death even upon that account ; such 
*ai Job's de-ire. chap. vi. verse <'!. !>, thai I might haw my re- 
quest I even thai it mould please God to destroy me* This desire was 
very unlawful. 

\th Caution. It is not lawful to desire to die, when thy predomi- 
nant idol is taken away from thee ; yet such was Jonah's desire, 
Chap. iv. 3, Jonah thought his credit and reputation (which was his 
idol) was gone, and could never be regained; therefore, he wished 
to die. But I would say this to you, that some will have ten de- 
sires for death, when they have not one desire for heaven. And 
w hat moveth Christians to be so desirous to die ? It is not so much 
because of their hope, as because of their anxiety : it is not so much 
because of their confidence, as because of their impatience. But I 
Bay unto you, when your desires of death are not accompanied with 
desires of heaven, suspect them. 2. I would say this, that there 
are some who will have ten desires for death, when they will not 
have one for the death of the body of death ; but it were good for 
thee, who are such, to be desiring the death of the body of death, 
then shouldst thou be in a more suitable frame to desire to die. 

3. Some will have hearty desires to die, and yet when death 
cometh, they will be as unwilling to die as any. It hath been ob- 
served, that some who have much desire to die, when death came, 
have cried out, O spare a little, that I may recover strength, &c. 

There is a great difference between a desire to die, and death 
itself. It is an easy thing to desire to die, but it is a very great 
business to meet with death, and to look it in the face when it 
cometh. We think death (ere it come near us) to be but children's 
play, but when we meet with it, it maketh us change our thoughts, 
for it is a great business to die. 

Quest. 2d. Is it lawful for a Christian to desire to live when he is 
summoned to die ? 

.his. In some cases, it is lawful for a Christian to desire to live, 
even when he is summoned to die, which is clear from the practice 
of David, Psalm xxxix. 13, where he prayeth, that the Lord mould 
n/nir-- h'nn <i little. It is also clear from the practice of good Ile/.e- 
kiah, Isa. xxxviii. .'{, when he was commanded /-» set his hous* in 
order, for In- should die, and m>t live, he crieth out, Rem, ml* r 
() Lord, Inui- I have mallced before tl><<' in truth, an,/ mith <i , 
heart ; "ml have <l>>n,' Unit rohich is good in thy sight ; ami Hezekiah 
wept tore ; or, as the words are in the original, he mept witli : n;>>' 
meeping. Hut to guard this, take these two cautions : — 

Caution is/. Thy desire to live, when thou art summoned to die, 

should not be peremptory, but with submission to the will of God, 



CONCERNING DEATH. 1 OS 

that if it be his pleasure to remove thee presently out of time, thou 
shouldst be content to die. 

Caution 2d. Thy desire to live should have gracious principles, 
and also a very gracious end ; as is most clear from David, Psalm 
xxxix. 13, where he saith, O spare me a Utile, that I may recover 
strength, before I go hence, and be no more. His desire to live was, 
that he might have victory over his idols ; as if he had said, my de- 
sire to live is, that I may have strength to wrestle with, and over- 
come my idols. And without all controversy, Hezekiah's desire 
was a most precious and well-grounded desire. However, I would 
say this unto thee, that thou shouldst examine thy desires to live, 
as much, (if not more,) as thy desires to die ; for we are ready to 
shun death, if we could ; but he is that universal King, unto whom 
all of us must be subject ere long. 

Now in the words which are read unto you, there are these six 
things, which might be clearly observed from them. 

1. First, That it is a most clear and infallible truth, that all 
persons shall once see death, as is clear in these words, who is he 
that liveth, and shall not, see death ? 

2. Secondly, That this truth (that we shall once see death) is not 
much believed or thought upon by many : therefore it is that the 
Psalmist doubleth the assertion, What man is he that liveth, and 
shall not see death ? shall he deliver his soul (that is his life) from the 
hand, that is, from the power of the grave. 

3. Thirdly, That sometimes a Christian may win to the solid 
faith of this truth, that once he must die; this the Psalmist got 
unto, as it is also clear in that word — Who is he that liveth, and 
shall not see death ? 

4. Fourthly, That the certainty of this, that once we shall die, 
should be still kept in our mind ; therefore, that note of attention, 
Selah, is put to it : as if he had said, take heed, that there is none 
living that shall not die. 

5. Fifthly, That howbeit some persons put the evil day far away, 
as if they were not to see death ; yet is the day coming when they 
shall see death, and death shall take them by the hand. 

6. Sixthly, We shall take notice of this from the context, that 
the Christian, who is much in minding the brevity of his life, Avill 
believe the certainty of his death : the Psalmist was speaking of the 
shortness of his life in the preceding verse, and, in this verse, he 
speaketh of the certainty of death. 

Now, as for the First of these things observed, viz, : — That it is 
certain and sure that we shall all once die, I hope there are none 
of you here who will deny ; although I confess, some of you believe 
what was said by the woman of Tekoah, 2d Sam. xiv. 14, We 
must all die, and be like water spilt upon the ground, that cannot 
be gathered up again. God doth not except the person of any. 
And Job xxx. 23, / know that thou wilt bring me to death, and 
to the house appointed for all living. And it is very clear, Eccles. 
viii. 8, There is no man that hath power over the spirit, to 
retain the spirit ; neither hath he power in the day of death : and 
there is no discharge in that war, neither shall wickedness deliver 

G 4 



1 I I 1 A Mli-.K'N 

to it. It it clear, Ileb. ix. 27, // <■>• appointed 
unto iii> a once to die. So that it is most clear that we must die. I 
remember of one Philip, king of Macedonia, who had a substitute 
for this very end, to cry at his chamber-door every morning, 
Memento mori, memento mori, memento mori, Remember thou art 
to die. And it i> reported to have been the practice of the nobles 

of Greece, in the day whereon their emperor was crowned, that 
they presented a marble stone unto him ; and he was asked, after 
what fashion he would have his tomb -tone made? — which practice 
speaks forth this unto us, that although these were most destitute of 
the light of the Scripture they were very mindful of death Believe 
me, death may surprise us before we be aware : for it is most cer- 
tain that we must die ; but there is nothing more uncertain than 
the way Ik.w, and the time when, we shall die. 

Death will surprise some, as it did Abel in the open field, Gen. 
iv. !!. Death will surprise some, as it did Eglon in his parlour, 
Judges, iii. 21. And death will surprise some, as it did Saul and 
Jonathan in the fight, 1st Sam. xxxi. 

Now, in Bpeaking to this point, I shall, First, speak a little to 
those advantages which attend those that live within continual sight 
of death. Secondly, I shall give you some considerations to press 
you to prepare for death. Thirdly, I shall give you some directions 
to help you to prepare for death ; and then we shall proceed unto 
the Second point of doctrine, which we observed from the text; and 
I shall speak a few things from it unto you, and so come to a close 
for this time. 

First then, We conceive there are these seven advantages which 
attend those who live within the continual sight of this truth, that 
they must die. 

1. Fir.-t, The faith of approaching death will make a soul exceed- 
ingly diligent in duty ; this was our blessed Lord's divinity, John 
ix. 4, / must work the work of him thai sent me, while it is day ; the 
night cometh when no man can work ; that is. death is approaching, 
therefore, I must work. It is clear also, 2d Pet. i. 12, compared 
with verse 14. In the 12th verse, Peter is exceedingly diligent in 
his duty, and the ground of his diligence in the 14th verse, Know- 
ing that shortly I must put off this my tabernacle, &c. Yea, it is even 
the epicure's argument, Let us eat and drink, for to morrow tee 
shall die. And should not the Christian much more cry out, Let 
me watch and pray, for to-morrow I may die ? I say, if the epicures 
did make use of this notion, to make them vigorous in the pursuit 
of their pleasures, how much more should a Christian improve 
it, for making him vigorous in the pursuit of his duty ? Therefore, 
I say unto you all, () be ye diligent, for your night is drawing near. 
() Christians, and expectants of heaven, are ye not afraid lest ye be 
benighted before ye have walked the half of your journey ? For 
if ye be benighted on your journey to heaven, before ye come to the 
end of your race, there is no retiring place w hereunto ye may turn 
aside to lodge. Therefore, wt rk, work, work, while it is day; for 
behold death is approaching, and then we shall all be called to an 
account. 



CONCERNING DEATH. 105 

2. The faith of approaching death, will make a Christian exceed- 
ingly active in duty ; he will not only be diligent, but also exceed- 
ingly serious, and zealous in the exercise of his duty : this is clear 
from that notable exhortation, Eccles. ix. 10, Whatsoever thy hand 

findeth to do, do it with all thy might ; and the reason is, for there is 
no work, nor device, nor knowledge, nor wisdom, in the grave, whither 
thou goest. Wherefore, O be active, while ye are alive, for ye shall 
never work any more after ye are dead ; and if ye leave but one 
work undone, there is no doing of it after death. There is no work 
(saith Solomon) in the grave : therefore, O be active. 

3. The faith of this truth, that we must all die, will help a Chris- 
tian to be exceedingly mortified to the things of a present world. 
Oh ! covetous men and women, would ye shake hands with cold 
death but once every morning, 1 should defy you to pursue the 
world so much as ye do. Paul was much in the meditation of his 
change, which made him, 2d Cor. iv. 18, to overlook those things 
that are temporary, While we look not (saith he) at the things 
which are seen, which are temporal ; but at the things which are 
not seen, which are eternal: therefore, chapter v. 1, 2, Knowing, 
that if our earthly house of this tabernacle were dissolved, we have 
a building of God, an house not made with hands, eternal in the 
heavens : therefore, in this, we groan earnestly, desiring to be 
clothed upon with our house which is from heaven. What aileth 
you, Paul, (might one have said) may ye not take a look of the 
world ? No, saith he, for I know that if the earthly house of this 
tabernacle were dissolved, I have a house with God, not made with 
hands, but eternal in the heavens : that is, I know that ere long the 
pins of my tabernacle will be loosed, and it will fall down about my 
ears ; therefore, I must look for another dwelling house. And 
1st Cor. vii. 31, The fashion of this world passeth away : therefore, 
saith he, verse 32, / would have you without carefulness, cai ing how 
to please the Lord: and Philip iv. 5, Let your moderation be known 
unto all men : the Lord is at hand ; — as if he had said, death is ap- 
proaching, and at hand ; therefore, I entreat you, be sober. But I 
think many of us will be found like Saul, hid among the stuff; that 
is, we will be lying amongst the midst of the pleasures of this 
passing world But I say unto thee, who art such a one, that 
death will break the strings of thy harp — thy music will quickiy 
cease. O but death will make thee have a low esteem of the world. 
O blessed is the person who hath these thoughts of the world all 
along his way, which he shall have of it at death ! Have not the 
most cursed wretches been forced to cry out, Oh ! I would give ten 
thousand worlds for Christ ? Have not some persons (who have 
had the moon upon their head, and who have made their belly their 
god,) been forced to cry out at death, O cursed person that I am, 
that ever made the world my God <! Alas ! that I contented myself 
with the world. Therefore, I say unto thee, who art such a one, 
O stay thy pursuit after the world, for death is approaching, that 
will cause all thy worldly comforts to evanish. 

4. When a Christian believeth this truth, that he must die, it 
will be an exceeding great restraint to keep him from sinning, as is 



lOG A BBBMOM 

clear, Job. xxxi. 13, compared with verse 1-4, where Job, reckoning 
over many good <l<vd- done by himself, saith, What then shall J >/'j 
token God ariseth up ? and when he oisiteth, what thall I an fiver him 9 
As if be had Baid, Mrs, mistake me n<>t, I am not boasting much 
of myself, for I could not have done otherwise, else what should I 
do when God riseth up? How could I answer to God, If I had 
done otherwise ? I think it were a notable practice of each of you 
() temptation, what will I answer to God when he riseth up 
to reprove me, it' I should yield unto thee ? likewise, Eccles. xi. !>, 
where Solomon, dissuading young men to pursue alter their vanity, 
bringeth this as a reason, know y . thai for "'I the* things God will 
bring you into judgment. Therefore, I say unto thee, who art often 
tempted to sin, let death and reckoning with God be still in thy 
siidit, and I defy thee to embrace half so many temptations, as now 
thou doest. I entreat you to answer all your temptations with that 
word, What shall I do when God riseth up ? and what shall I <>, 
when he oisitt th me? 

5. When a Christian liveth within the sight of this truth, that he 
shall once see death, it will make him exceedingly patient under 
every cross wherewith he nieeteth. Such a Christian will hardly 
meet with a cross, but he will quiet himself with this : — death will 
put me beyond this cross, — this is but a cloud that will quickly pass 
away : and for this cause did David so composedly put up that de- 
sire, Psalm xxxix. 4, l.<>r<l, make me to Limn- mine <n'l, and the 
measure of my days. He was sure that the knowledge of his end 
would put him in a sober and patient frame. 

6. The Sixth advantage is this — the faith of approaching death 
will teach the person that hath it, to study saving wisdom ; this is 
clear, Psalm xc. 12, where Moses putteth up his request, so teach us 
to number our days, tli<<t m may apply <>"r hearts unto wisdom .- as if 
he had said. I will never think myself wise, tdl I know that blessed 
part of arithmetic, horn to number my days. I desire every one of 
you all to think with yourself every morning when you rise, Now 
I am a day nearer unto eternity than I was before ; and at the end 
of every hour. Now I am an hour nearer unto eternity than I was 
before. I say, think often, yea, always thus — I was never so near 
my death as I am now ; for, oh ! are we not all nearer unto eternity 
to day. than we were yesterday ? 

7. 'fhe Seventh advantage attending the faith of approaching 

death, is this, that it will make a Christian very careful in preparing 
for death. It is impossible for one to believe really that death is 
approaching, and not to prepare for it. Say what ye will, if ye be 
not careful in preparing for death, ye have not the solid faith of this 
truth, that ye Bhall die. Believe me, it is not every one that think- 
eth he believeth this truth, that believeth it indeed. And () how 
dreadful is it for an unprepared man to meet with death ? He de- 
sin th not to die, yea, he would give a world for his life ; but die he 
must, whether he will or not : for death will not he requested to 
spare a little when he comcth. And therefore, 1 say unto you all, 
./• house in order, for ye shall surely die. All men and 
women, set your house in order, /">• to-morrow ye may die, and be 



CONCERNING DEATH. 107 

cut off" in the flower of your age. Think not that there are many 
can sell time ; for I say, ye shall never get time sold unto you. 
Alas ! I fear that the most part of persons that die now, death nnd- 
eth them at unawares ; for indeed the persons that die amongst us, 
when we come to visit them, we may give you a sad account of 
them, for we think they are comprehended under these four sorts : 

1. First, When we go to visit some persons on their death-beds, 
they are like unto Nabal, — their heart is dying and sinking (like unto 
a stone) within them ; they are no more affected with death, than if 
it were a fancy ; — alas ! for the great stupidity that hath overtaken 
many : therefore, I entreat you, delay not your repentance till death, 
lest the Lord take away your wit, so that ye cannot repent for your 
senselessness, and stupid frame of spirit. 

2. A Second sort we find in a presumptuous frame, saying, they 
have had a good hope all their days, and they will not quit it now ; 
they -will go down to their grave with their hope in their right 
hand, or rather they will go down to the grave with a lie in their 
right hand ; they live in a presumptuous frame, and they die in the 
same delusion. For when we tell them, by all probability they are 
going down to hell, they answer, Goci forbid, I was all my time a 
very nonest man, or woman ; but I love not that confession, for 
there are many such honest men and women in hell this day. 

3. The Third sort we find having some convictions that they 
have been playing the fool all their days ; but we can get them no 
further. I shall only say to such, to go down to the grave with 
convictions in their breasts, not making use of Christ, is to go down 
to hell with a candle in their hand, to i I them see the way ; and 
truly the greatest part that die, die in that manner. 

4. Fourthly, There are some whom we find in a self-righteous 
frame, resting upon the covenant of works, and their own merits, 
and trusting by these to go to heaven ; yet neglecting the offer of 
Christ's righteousness. But, alas ! we find not one of a thousand of 
this frame — / desire to be dissolved, and to be with Christ, which is 
best of all ; and scarce do we find any in such a frame — wretched 
man that I am, who shall deliver me from the body of this death ? 
Therefore, I say this unto you all who are here, O ! will ye mind 
death, before it take hold on you ? Oh ! mind your work now ; 
for ye will find that death will be work enough for itself, though 
ye leave no work till then. 

8. The Eighth advantage that attendeth the Christian in believ- 
ing this truth, that once he must die, is this, — death will not be so 
terrible to him as it is unto many when it cometh. What, think 
ye, maketh death a king of terrors ? What maketh many to shake 
as the leaf of a tree, when they are summoned to appear before 
God's tribunal ? It is even because of this, — they have not been 
thinking of death before it came, so as to prepare for it. And I fear 
many in this place may be afraid of death, and that, when it cometh 
to them, they will say unto death, as Ahab said to Elijah, hast thou 
found me, O mine enemy ? Surely death will take you, and bring 
you to the judgment-seat of Christ; therefore, study by all means 
to think often upon it, and make ready for it ; believe me, death is 



108 A BBBMON 

a very big word, for it will once make you stand with horror in 
your souls, if your peace be not made up with God. I know not a 
more dreadful dispensation than death and a guilty conscience 
meeting together. 

The Second thing that I shall speak unto from thia^rrt observa- 
tion, viz., This is a most certain and infallible truth that all persons 
shall once see death — Bhall be to give you some considerations for 
pressing von to prepare tor death. 

The first consideration is this, to die well mi'/ in the Lord, is a 
most difficult work ; therefore I entreat you to prepare for death. 
It is a difficult work to communicate aright j it is a difficult work to 
pray aright ; and it is a difficult work to confer aright ; but I 
must tell you, it is a still more difficult work to die aright 
than any of these. It is true, it is more difficult to communi- 
cate aright than to pray aright, yet it is much more difficult to die 
aright than to communicate aright, for it is a more difficult work to 
die' in the Lord Death will put the most accurate Christian that 
is here to a wonderful search : and therefore I will tell you of 
nine things that death will try in thee ; 1. Death will try both the 
reality and strength of thy faith. It may be easy for thee to keep 
up faith under many difficulties, but death will put thy faith to the 
greatest stress that ever it did meet with. Yea. know this, that the 
faith of the strongest believer may yet (and ordinarily doth get) a 
set at death, the like whereof it never got before : therefore prepare 
for death. 2. Death will try thy love to God : some persons pre- 
tend much love to him, but death will propose this question to 
such a person, Lovest thou him more than these ? Lovest thou him 
more (/"in thy wife, more limn thy house, more than thy friends ? 
But your unwillingness to die, giveth much ground to fear that 
many have little love to Christ, but much to the world, and so dare 
not answer the question, LokI t/iuii knomest that I lore thee? 3. 
Death will try thine enjoyments ; some of you may be ready to 
think that ye meet with many enjoyments, so that ye may reckon 
(as you think) to forty enjoyments and sweet out lettings ; but 
beware that death briny them not down to twenty : I have known 
some, who thought they have met forty times with God, hut when 
death came, it made them take down the account to the half ; there- 
fore seeing death will try the reality of thine enjoyments, O prepare 
for it. 1. Death will try thy patience. Thou niavest seem to have 
much patience now, but when death cometh (and thou art put to 
die) it will put thy patience to a great trial ; therefore prepare for it. 
5. Death will try the reality of thy duties, yea. even those duties 
wherein thou had most satisfaction, as thy communicating aright 
iii -lull a place ; thou QOpest that i- sure ; thy reading the scripture 
at such a time aright, thou hopest that is sure; thou prayedst at 
such a time aright, and fiopest that is sure ; thou didst meditate in 
such a place aright, and hopest that is sure ; but (believe me) death 
may make thee change thy thoughts ; for there are some persons 
who have communicated, and prayed, he. as right as any in this 
generation, who (for all that) will not find six duties wherein they 
can find satisfaction at death : therefore our need is yreat to prepare 



CONCERNING DEATH. 109 

for it. 6. Death will exceedingly try thy sincerity when it cometh 
— an hypocrite may go all along his whole way undiscovered, yet 
death may bring him to light, and make him appear what man he 
is. 7- Death will discover unto thee many hid and secret sins of 
which thou never hadst a thought before ; yet, albeit thou thought- 
est these had been forgotten, death will let thee see them standing 
between thee and the light of His countenance. 8. Death will 
accurately try thy mortification — some will think they have come a 
great length in mortification ; but (believe me) death will try it, and 
put it to the touch-stone. 9. Death will try thy hope, whether it be 
real or not. I shall only say this, that all the other graces must 
lower the sail to faith, and so it is faith must carry us throu<>-h, 
being that last triumphing grace, which must fit us for the field, 
when all the other graces will faint and lie by. It is faith that must 
enter us fairly within the borders of eternity; it is faith must gain- 
stand all the temptations of death, yea, all the other graces must (as 
it were) stand by, and see faith strike the last stroke in the war. 

II. The second consideration to press you to mind death, is this, 
that ye are to die but once, and the wrong doing of which can 
never be helped ; if ye pray not aright, ye may get that mended ; 
if ye meditate not aright, ye may get that mended ; and if ye com- 
municate not aright, ye may get that mended : but alas ! if ye die 
not aright, there is no mending of that; therefore O prepare for 
death, that ye may die well, seeing ye are to die but once. 

III. The third consideration to press you to mind death, is this, 
that they are pronounced blessed who die in the Lord, Rev. xiv. 13, 
Blessed are the dead which die in the Lord. O let that provoke vou 
to prepare for death, that so ye may die in the Lord ; that is the 
the only way to make you eternally happy. I confess it is a ques- 
tion difficult to determine, whether it be more difficult to die well or to 
live well ? I shall not answer it, but rather desire you to study both. 

IV. The fourth consideration to press you to prepare for death, 
is this, viz. That though thou put all thy works by thy hand be- 
fore death, yet shalt thou find that death shall have work enough 
for itself, yea, as much as thou -shalt get done. It will then be 
much for thee to win to patience ; it will be much for thee to win to 
the sight of thy justification ; and then it will be much more for 
thee to win to assurance. O ! then is it not needful for thee to put 
all thy work by hand before thy latter end come ? Wherefore I 
may say to you, as Moses said in his song, Deut. xxxii. 29, O that 
they were wise, that the// understood this-, that they would consider their 
latter end! O that ye had this piece of divine wisdom! I pray 
you consider that sad word, Lam. i. 9, She rememlereth not her last 
end ; and what of it ? therefore she came down wonderfully. So 
will the down-coming of many in this generation be wonderful, who 
consider not their last end. 

V. The fifth consideration for pressing you to prepare for death, 
is this, viz. That their labour shall end, but their works shall not be 
forgotten, as is clear from that forecited place, Rev. xiv. 13. They 
rest from their labours, and their works do follow them : and is not 
that a glorious advantage. 



1 1U 4 8BBMOM 

Vi. The iMk consideration to press you to prepare for death, 

is tlii-, '•/':. That death may come upon you ere ye be aware ; ye 
know not but death may surprise you this night before ye go home 
to your houses ; and therefore let that press you to Btudy a constant 
preparation for death. 

VII. The a eenth consideration to press you to prepare tor death, 
is this, /■/': Thai as death leaveth you, to trill judgment find you ; It* 
death shall leave you strangers to Christ, ye shall appear before 
him Btrangers to him : therefore I entreat you all to prepare for it. 
I think that noble practice of Paul exceeding worthy of imitation, 
1 (Or. xv. 31, Idie daily. Which, I think, doth comprehend these 
three things: — 1. That Paul had death always in his sight. 2. It 
COmprehendeth this, that he endeavoured to keep such a frame as 
every moment he should be ready to die; so that whensoever death 
should put a summons in his hand, he would be content to answer. 
3. It comprehendeth this, that he laboured) to lay aside and remove 
all things out of the way, that might detain him from laying down 
his tabernacle. O! saith Paul, I labour to clear myself from all 
hindrances, as that whenever I shall be summoned to remove out of 
time, I may willingly lay down my life. Therefore I would ask 
you this question, viz. When shall you make your last testament? 
I think it were suitable for us to be renewing our latter-will every 
day : for in so doing, Paul made an excellent testament, the better 
of which none that died since have made, 2 Tim. iv. 7, 8, / have 
fought a good fight, I have fi disked my course, I have kepi the faith : 
these are very sweet articles \ and then he added, henceforth tt 
is iaid up for mc a cronm of righteousness, which the Lord, the 
righteous judge, shall give me <it thai day. And think ye not that 
very sweet, that ye would leave something unto you in Christ's 
name? viz. And that not for me ot/lj/, but for all than that maii far 
Ms appearance. Now I come to the third thing proposed, viz. To 
give some directions for helping you to prepare for death. 

Direct. 1, I entreat you be much in preparation for death every 
day, for it is even a preparation for heaven, to be taking a sight of 
your grave and latter-en:! every day. 

Direct. 2. i entreat you be much in these duties; First, In self- 
examination ; that your counts may be char with God, for many a 
ragged count shall we have when death and we shall meet. Second* 
hi, Jle much in the exercise of repentance, that so ye may have 
every fault and corruption in you mourned for, before death and 
you meet. 'Thirdly, Be much in the exercise of faith, making i 
calling and election sure. Fourthly, Be much in the exercise of 
mortification, and that will help you to keep a loose grip, not only 
of the world, but also of your idols ; and if ye be much in these, ye 
shall undoubtedly be prepared for death. 

Direct. :i. Be much in minding the excellent things of heaven. 
A Christian that would be prepared for death, would have all 
his thoughts and conversation there. I think it should be an ex- 
cellent help (in preparation for death) to take a si^ht of the crown 

every day. 

Direct. I. Labour always to keep a good conscience, void of offence 



CONCERNING DEATH. Ill 

towards God and man : I say, labour to keep thy conscience clear, 
and that shall be a continual feast unto thee. 

Direct. 5. Slight not any known duty, do not crucify any convic- 
tion, neither break any resolution ; put these three together, and that 
will exceedingly help you to prepare for death : I say, see that 
ye adventure not to slight any known duty ; see that ye adventure 
not to crucify any conviction, and see that ye adventure not to 
break your resolutions. 

Now we come to the Second thing which we observed from the 
words, viz. That this truth, that we shall once see death, is not 
much believed by any of us. And to make this appear, we shall 
only give some evidences unto you, to prove that we are not 
as yet prepared for death. 

I. Evidence. Doth not the unspeakable stupidity that hath over- 
taken many, say, that we are not a people prepared for death ? 
Alas ! many of us would find ourselves in a most stupid temper, if 
we were presently to die ; for many of us are no more moved 
with the threatenings and terrors of God, than if they did not 
belong unto us ; and this saith, we are not as yet prepared for death. 

II. Evidence. That w T e are not prepared for death, is our pursuing 
so much after the vain and passing delights of a present world. 
Many of us rise up early, and go late to bed at night, and eat the bread of 
sorrow all the day, and load ourselves with the thick clay ; and I am 
sure that such a person (being night and clay taken up with the 
world) is not prepared for death. I remember a word recorded of 
such a wretched one, who was exceedingly rich ; said he, I would 
give so many thousands of money, if death will give me but one 
day ; yet he got it not. And, O ! how suddenly will death surprise 
many of us, as it did him. 

III. Evidence. Which speaketh forth our unpreparedness for 
death, is our impatience under every petty cross that we meet 
with ; for the prepared Christian will be patient under very sharp 
crosses. 

IV. Evidence. That we are not prepared, is our not endeavouring 
to live within sight of our interest in God. O ! if we were prepar- 
ed for death, durst we live in so much uncertainty of our interest in 
God, and of our assurance of heaven ? 

V. Evidence. Some of us can let our idols lie in our breast six 
years without repentance, and will never study to mortify them, nor 
to repent for them ; and surely such are not prepared for death. 

Now I entreat you seriously to mind what hath been said; and 
that ye may the more seriously think upon it, I will tell you some 
material challenges that your conscience at death will present 
unto you ; therefore take heed, that ye may know how ye will 
answer. 

1. Challenge, Is the slighting of much precious time, and sinning 
away the precious offers of grace. O ! what will ye answer to 
that challenge when death shall present it unto you ? Death will 
say (or rather thine own conscience at death) what ailed thee to sin 
so many hours, without either praying, reading, or meditating ? 
Now, have ye any thing to answer when death shall present his 



112 \ • ! i; HOK 

challenge to you ? I entreat you to premeditate what ye will say : 
I entreat you to prevent death, by presenting it first seriously to 
yo u rselves. 

2. Challenge, That death will present unto you, will be for the 
killing of many precious convictions which we have had. What 
will each of you answer at death, when your conscience proposeth 
tlii- challenge unto you ? You met with Buch a challenge at such 

a time, and went home and crucified it: when at another time you 
met with another challenge, and went home and crucified it ; these 

challenges will be laid to thy door, therefore think on them. 

.'{. ChiiU) ii'ii'. Death will challenge you for a formal hypocritical 
way of going about duties ; I say, your conscience will then tell 
you that ye went to such a communion with a selfish end ; and at 
another time ye prayed hypocritically and formally. And what 
will ye have to answer when ye meet with these challenges? I 
confess, I know not what ye can answer to these ; but I charge you, 
be thinking what ye will answer, for it may be that these convic- 
tions shall lie on your consciences, that even this day ye have heard 
two searching sermons, and did meet with some convictions, but 
made no good use of them ? yea, and it may be ye did sleep all the 
time. O ! what shall ye answer, when it shall be said to you, ye 
went to such a sermon, and slept all the time ? and ye went to such 
a communion, with no other end before your eyes, but to be seen of 
men ? I 'entreat you consider presently what ye will answer to these. 

4. Challenge, Will be for your breaking of many precious reso- 
lutions. It will be said to some of you, that at the communion, in 
this place, ye took on vows, and did break them ; I am sure ye 
cannot question the justice of the challenge, therefore see what ye 
will answer. 

5. Challenge. Ye slighted many precious offers of the gospel. O 
men and women in this city, what will ye answer to this ? I was 
often exhorted to take Christ, and yet never would take him. What 
will conscience say to that, when death shall table it before you ? 
I tell you what ye must then answer : O cursed I, that ever I re- 
fused Christ in the gospel ! And ye shall then be confounded 
because this is your sin ; believe me, there was never an offer of this 
everlasting gospel, and of Christ in it, made unto you. that shall 
not at death (before or after) be brought to your remembrance. 
And () ! how sad and doleful will it be to you, when Christ shall 
open the book wherein all your sins are written, and begin with the 
sin of Blighting the great salvation ? Thus I invited you, when you 
were twelve years old, but you would not come. What will ye 
answer to this? Have ye any thing to say? Or must ye not 
stand Bpeechless before your Judge, when he shall put home 
this challenge unto you ? Therefore think seriously upon it, how 
ye will answer it. 

6. Challenge, Will be for your sinning oftentimes against light ; 
and O ! how painful and sad a challenge will that be at the day of 
death, when it will be said, thou sinnedst with a witness in thy bosom 
that thou wast doing wrong ? Thy conscience will say, oftentimes 
did I tell thee, this was sinful, yet wouldst thou not abstain from it ; 
and what will ve answer to this? 



CONCKRNING DEATH. 113 

7. Challenge. Oftentimes ye sinned upon very small temptation, 
and what will ye answer to that ? Must ye not then confess it, 
and say, O ! how often have I deserted Christ, and embraced my 
idols upon a small temptation ? Now, I entreat you, be thinking 
what ye will answer to these seven most material challenges, which 
certainly shall be presented to you at death. I assure you, ye must 
either answer all your challenges in Christ, else ye will not get them 
well answered. Therefore, I would exhort you to embrace the 
gospel, and Christ in it ; and so let death propose never so many 
challenges unto you, ye may answer them all as David did, viz., 
God hath made with me an everlasting covenant, (and that will answer 
all your challenges) though my house he not so with God, yet I have 
the everlasting covenant to build my salvation upon. 

Now, to press you to make use of Christ, I shall give you these 
four considerations : — 

Consideration 1. If ye embrace not Christ now, death will be very 
unpleasant unto you. O what else can comfort thee, when going 
through the region of the shadow of death, but this, / am Christ's, 
I am Christ's ? Is there any other thing can comfort thee in that 
day, but only this, / am Christ's, and he is mine ? 

Consideration 2. If ye embrace not Christ, and the great salvation 
now, it will be a hundred to one if ever ye get time or liberty to do 
it, when ye are going to die. For although many delay their 
closing with Christ till death, yet scarcely one of a hundred getteth 
favour to lay hold on Christ at death ; therefore, think on it, for ye 
will not get your mind so composed at death as ye imagine, nor all 
things done as ye suppose ; therefore, now, embrace the great sal- 
vation. 

Consideration 3. If ye delay your closing with Christ till death 
seize upon you, ye shall never be able to make up that loss : for 
will the dead rise and praise God ? or shall any come from the land 
of forgetfulness, to take hold upon a crucified Saviour ? Therefore, 
O ! will you take him for your salvation ? 

Consideration 4. If ye will take Christ now, he shall be your 
guide, when ye are going through the valley and shadow of death. And 

how blessed is the person that can sing that song, Psalm xlviii. 
14, This is my God, he will he my guide even unto death. If ye can 
sing that pleasant song, O how may ye be comforted, when your 
eye-strings shall begin to break ? O how happy is he who can say, 
though I walk through the shadow of death, yet will I fear no ill ; for 

1 know the Lord is with me ? Now this is the acceptable day, and 
the year of salvation ; therefore, do not delay, but embrace Christ, 
lest death surprise you ere ye be aware, and so that acceptable day 
be lost. But unto those who think they may delay till death, I say, 
surely there are many damned atheists in hell that sometimes did 
think as ye think : — I will make all wrongs right when death and 
I shall meet ; I hope that three days' repentance will satisfy for all 
my wrong. For I am sure, there are many in hell who did never 
get three days to think upon their former ways ; therefore, O come, 
come, and embrace Christ presently. Now, are ye all persuaded 
of this truth, that ye shall once see death ? Then study a tender 



114 A SERMON CONCERNING DBATB. 

walking ; for, believe me, there are many of us who Khali go through 
death With many bruised bones, because of untendcr walking before 
God. We know it is not the multitude of words can persuade you 
to embrace Chrisl ; for many of you never minded the thing. But, 
believe me, death will preach these things to you in a more terrible 
manner than we can do at this time. Therefore I Bay to each of 
you, prepare to met t thy God ; for if death find you in an estranged 
state from God, I defy the angels in heaven to free you out of that 
estate: and the day is coming, wherein thou shalt cry out, O 
slighter of the great salvation that I am, I would give ten thousand 
worlds for one si niion again that I once heard, wherein Christ was 
freely offered to me, when thou shalt be tormented without hope of 
remedy. Therefore, while it is to-day } harden not your hearts, for 
your late wishes shall not be granted, (when ye are gone) if ye 
make not haste. O therefore, haste, haste in time, and come out 
from the land of your captivity, and from the house of your bond- 
age, and take Christ for your Redeemer, the guide of your youth 
and old age. — Now unto Him, who can lead you through all the 
steps betwixt you and heaven, be eternal praise. Amen. 



GREAT 



PRECIOUS PROMISES. 



SERMON I. 



1st Peter i. 4 — Whereby are given unto us exceeding great and precious 
promises, that by these you might be partakers of the divine nature, having 
escaped the corruption that is in the world through lust. 

May we not truly say, that if ever the Christians who live in these 
days shall be advanced to stand within the holy place, and shall 
inherit everlasting life, all those that are now before his throne, may 
lay aside their harps, and give us leave to sing. Will it not be a 
mystery, suppose ye, unto heavenly Enoch, that spent so much of 
his time in communion and fellowship with God, when he shall be- 
hold such Christians within that everlasting rest, that have spent so 
little of their time in corresponding with God ? Will it not be a 
mystery unto believing Abraham, when he shall behold such mis- 
believers, such disputers of the promises of God, advanced to reign 
with Christ ? Will it not be a mystery unto wrestling Jacob, when 
he shall behold those Christians once crowned with immortal glory, 
that did so little know what it was, as princes, to wrestle with God, 
till they did prevail ? Will it not be wonder to patient Job, when 
he shall behold such impatient Christians, as we have been, entering 
into that blessed place of repose ? Will it not be a mystery unto 
holy David, when he shall behold such unmortified Christians en- 
tering within that city, into which no unclean thing doth enter ? 
Will it not be a mystery unto tender Josiah, to behold such Chris- 
tians as we are, that have our hearts dying as a stone within us, 
entering into heaven?. Will it not be a mystery unto upright 
Nathaniel, to behold such hypocritical Christians, as the most part 
of us are, entering within the holy place ; and to see those that 
have been clothed with hypocrisy and guile, now clothed with the 
robes of immortal glory ? And will it not be a mystery unto self- 
denying Paul, when he shall behold such proud and selfish Christians 
enter into heaven ? Give me leave to say this, go where we will, 
we shall be matchless and singular ; for if we shall go into eternity 
of pain, we shall be the greatest debtors unto the infinite justice of 
God, in regard of the mercies we have received; and if we shall 
enter into eternity of joy, we shall be the greatest debtors unto the 
spotless grace of Christ, in regard of the mercies we have abused. 
There shall be none in heaven like unto us : and if we shall go to 

h 2 



11(3 (.ki.ai \.M' PHBCIOUB PBOMI8ES. 

hell, there shall be few there that may be compared unto us. And 
let me but add this farther before I come to the words, — go where 
we will, we shall be out of doubt with our condition. Within a 
short time, we shall be exalted above the reach of this misbelieving ; 
a hypocrite shall be depressed below the reach of his faith ; and one 
that i- grossly in nature shall be abased beyond the reach of his 
presumption. A Christian ere long shall misbelieve no more ; a 
h\ pocrite ere long shall believe no more ; and one that is grossly in 
nature >h.ill ere long presume no more : — there is no misbelief in 
heaven, and there is no faith nor presumption of well-being in hell. 
But to come to that which we intend to speak of: — we told you 
of faith when we first began our discourse upon that precious and 
exalted grace, under a twofold notion and consideration — -first, as 
it is justifying ; and, secondly, as it is sanctifying. For the First, we 
resolve to speak of it in a twofold consideration : — First, As it 
closeth with Christ simply as the object upon which resteth, and of 
this we have spoken from that place, 1 John iii 23. Secondly, As it 
closeth with Christ, as he is held forth in the promises : and now 
bein" - to speak of it in this consideration, we have made choice of this 
place, in which are those things concerning the promise shortly : — 
] . Ye have that fountain and spring from whence the promises do 
flow, holden forth in the first words of the verse, Whereby, or (as 
the words may be more fitly rendered) by whom, — relating unto 
Jesus Christ, who is the original and spring of all the promises. 

2. The properties of the promises, and these are : — 1. The free- 
dom of the promises, held forth in that word given ; nh r< by tin 
given — which speaketh this, that the promises are free gifts, flowing 
only from good pleasure. 2. Their unchangeableness ; and that is 
holden forth in the word given — the gifts and calling of God being 
without repentance. 3. That they are exceeding great ; and the 
promises are called great, either in respect of that price that was 
laid down to purchase the promises ; or they are called great, in re- 
spect of the great things that are contained in them. 4. That they 
are precious : now the promises are called precious, either in respect 
of their original, that they come from precious Christ; or else in 
respect of this, that they are the object (I mean, the object quo, or 
by which,) of precious faith, as it is called in the first verse of this 
chapter ; or else they are precious, because they are the things that 
a Christian ought to put a high esteem uppn :— for the word that is 
rendered precious, may likewise be rendered honourable ; ml 
are giv* n unto us exceeding great and honourable promises. 

'A. W'c have holden forth, in the words, the great advantages of 
the promises — by them me are made partakers of the divine nature. 
Now this is not to be understood of any essential conversion of our 
Bubstance into the Bubstance of God, but of a Christian having the 
divine virtue - of Jesus Christ impressed upon his soul, ami i xpressed 

in his lite and conversation. 

I. And there is this Lastly, Concerning the promises in the 
words, even <li<- time mhen the promises <n-, eminently accomplished ; 
it is, W/< >/ me havt escaped, or as the word is. irh< >i in' have fied 
I torn tin corruptions that <tr>' in the world through lust ,• that is the 



GREAT AND PRECIOUS PROMISES. 117 

time when a Christian meeteth with the accomplishment of the 
promise. 

Now, before we can speak of any of these, we must speak a little 
unto some things, as necessary to be known, in order to the better 
understanding of all. 1. We shall not dwell long in pointing out 
unto you what a promise is ; we conceive it is a glorious discovery 
of the good-will of God towards sinners, and withal, a purpose and 
intendment, and, if we may say, an engagement, to bestow some 
spiritual or temporal good upon them, or to withhold some spiritual 
or temporal evil from them : and certain it is, that in this descrip- 
tion of the promise, there is a divine harmony betwixt mercy and 
truth, — betwixt righteousness and peace, — they kiss one another. 
Neither shall we stand long to point out the distinction of the pro- 
mises : — 1. There are some promises that are conditional, and there 
are some promises that are absolute. Absolute promises are those 
that have no condition annexed unto the performance of them ; such 
a promise as is that — God will destroy the world no more by water ; 
that is an absolute promise ; — such a promise was that of God's 
sending his Son into the world ; that was an absolute promise ; — and 
such is that promise of conversion, in giving of the hearts of flesh — 
it is an absolute promise. As for the conditional promises, they are 
those that do require some condition to be performed by the Chris- 
. tian before the accomplishment of the promises ; such as, that the 
promise of salvation requireth believing as going before it — he that 
believeth, shall be saved. And pardon is promised unto a Christian 
upon repentance ; and yet we confess, that there is not a conditional 
promise that is in all the covenant of grace, but it may be reduced 
into an absolute promise, in regard that the thing promised (in the 
conditional promise) is an absolute free gift, and the condition of 
the promise is another. 2. There are some promises that are tem- 
poral, and some that are spiritual ; — temporal promises are those 
that promise some temporal thing unto a Christian ; and spiritual 
promises are those that promise the bestowing of something that is 
of everlasting concernment. 3. There are some promises that are 
not accomplished in this life, — such as this, that we shall see him as 
he is, and shall be made like unto him. But for the promises of faith 
and justification, these are accomplished in this life. 4. There are 
some promises that are extraordinary, and there are some promises 
that are common ; — extraordinary promises are those that are given 
to some particular believers, as a singular privilege ; such was the 
promise that was given to Abraham, in his seed should all the families 
of the earth be blessed ; and that promise that was given to Rebeccah, 
that the elder should serve the younger. As for common promises, 
they are those that every believer in Christ hath aright to make use of. 

Neither shall we stand long to point out, that it is the duty of a 
Christian to be much in the exei'cise of faith upon the promises ; it 
is clear from Psalm lxii. 8, Trust in him at all times, ye people. And 
it is clear from the practice of that precious cloud of witnesses, re- 
corded of in Heb. xi. that spent their days in embracing of the 
promises. But we would have you consider, that it is more easy 
for a Christian believer to believe spkitual promises, than to believe 

h 3 



US 



OR EAT AM) PRECIOUS PROMISES. 



te m p oral promisee : it is easier to trust Christ for eternal salvation, 
than to trust him for our daily food, when we are reduced unto 
straits. And the grounds upon which we assert tin-, may be these : 
— 1. Because it i- hard for a Christian to believe that Christ's death 
reacheth tor the purchasing of temporal promises, which more 
ea>ily he taketh up in spiritual promises ; for a Christian can hardly 
believe that such a tinny was in Christ's intention, as to die for his 
daily food; which is most certain, if we consider, it is a special 
mercy. 2. In a Christian's believing of spiritual promises, there is 
often some sense and reason that hclpeth him to the exercise of 
faith, at least, they press not the contrary. But to believe a tem- 
poral promise, when a Christian is reduced unto a strait, and can 
see no outgate at present, — sense and reason stand upon the top of 
this faith, and press him to despair : as for instance, when a Chris- 
tian is living upon the top of a mountain, and knoweth not where 
to sup at night, to believe that there is a promise upon which he 
may rest, that he shall not want his food, but that if the Lord hath 
service for him, he will provide here ; he hath not only reason to 
di-pute against it, but the strong pinching sense of hunger, both 
crying out, hon> can bread be given in //>•• wilderness? .'5. The 
temptations that assault a Christian to misbelieve upon temporal 
promises, are more suitable and co-natural to a Christian than his 
temptations that assault him in resting upon the spiritual promises. 
When a Christian is in straits in the world, the temptations that 
hinder his exercise of faith are more consonant to flesh and blood. 
We are ready to yield to misbelief then, because we think it is 
rational, and speaketh the truth. 4. A Christian is often so 
affrighted by his daily failings, or some particular more gross out- 
breakings in his life, that howbeit he may, through grace, be helped 
to believe that the Lord shall make out those promises concerning his 
great salvation, and so do him good in his latter end ; yet, he may 
be sadly perplexed and distrustful, in making use of any particular 
temporary promise, for drawing forth any comfort or encourage- 
ment therefrom, as to this present exigent ; because he knoweth, 
although the Lord doth forgive his people's iniquities, yet he may 
take vengeance on their inventions, Psalm xcix. 8 ; and therefore 
may punish his present failing with the like calamities as he had 
done others. 5. There is also much of a natural and carnal self- 
love to a present life, remaining in the best, that we are many times 
wor>e to satisfy in our securities for the things of this life, than of that 
which is to come ; and can more easily trust the Lord for our souls, 
than for our bodies: so that though his naked word will sometimes 
satisfy us for the one. yet it will not for the other. And the kut 
-round of it may be with a Christian's unaequaintedness with that 
lot of exercising faith upon temporal promises \ there being many 
who think not that there is use for faith, except for salvation, and 
the things above, which maketh his faith upon these more difficult, 
than upon promises that are spiritual. And this may appear more 
clearly, in that we find nun more easily bear their spiritual wants, 
(even a Christian that is most exercised) than they bear their tem- 
poral wants ;— and more corruption and impatience doth arise from 
temporal want, than from spiritual want. 



GREAT AND PRECIOUS PROMISES. 119 

2. Consider, that all a Christian's duties are turned over into 
promises : there is not a duty that is required of a Christian, but is 
converted into a promise. Is not faith a duty ? in 1st John iii. 
23, This is his commandment, that ye should believe. And is not that 
turned over into a promise ? in Jer. iii. 19, Thou shalt call me, my 
Father : the word importeth not only an act of necessity, but of 
violence — thou shalt do it. And in the xiii. chap, of Zech. at the 
close, thou shalt call me, thy Father ; and so in Ezek. xi. 19. Is not 
mortification a Christian's duty ? Col. iii., Mortify, therefore, your 
members. And it is turned over into a promise, Ezekiel xxxvi. 
29, where he promiseth, that he mill purge away all their un- 
cleanness. And it is most clear from Micah vii. 19, i" will 
subdue (saith he) all thine iniquities. It is not said, thou must sub- 
due them ; but I will do it. Is not the knowledge of God a com- 
manded duty ? And yet it is turned over into a promise in the 
covenant of grace — they shall know me from the highest unto the 
lowest ; neither shall there be need any more that one should say, 
Know the Lord, for they shall be taught of me. Is not the com- 
mandment of fear your duty ? as is clear from Eccles. xii. 13 : and 
yet that is also turned over into a promise — / will put my fear in their 
inward part, that they shall not depart away from me. So tenderness is 
a Christian's duty ; and yet it is turned over into a promise — / will 
take away their heart of stone, and give them a heart of flesh. And 
that I may say no more of this, look but unto these four places, and 
there ye will see almost all duties turned over into promises ; there 
is Jer. xxxi., Jer. xxxii., Ezek. xi., and Ezek. xxxvi. Ye will see 
all the duties of the covenant converted into promises. But may 
not some say, What advantage is there of this ? Much certainly 
every way, that duties are turned over into promises. 1. It may give 
a Christian hope, that once he will perform those duties. Will ye 
not once be tender ? Yes, certainly, because your tenderness lieth 
within a promise. Will ye not once be much in the exercise of 
fear ? No doubt ye will, and the ground of it is this : — Because 
our fear lieth within a promise, and so of the rest. 2. There is this 
advantage of it, that all the duties required of a Christian are turned 
over into promises ; because, by this means, a Christian may go to 
God, when he cannot perform such a duty, and desire him to fulfil 
his word, and accomplish his promise ; and so may make use, not 
only of the omnipotency of God, but of the faithfulness of God 
also. There is this 3d consideration that we would propose, that 
there are some things of a Christian within a promise, that he doth 
not believe to be within it, especially these three : — 1. The chal- 
lenges of a Christian are within a promise, when ye are convinced 
that is the accomplishment of a promise ; this is clear from Isaiah 
xxx. 21, where convictions and challenges are turned over into pro- 
mises, — when thou art turning unto the right hand, or to the left, 
thine ear shall hear a voice behind thee, crying, This is the way, walk 
ye in it. And it may be clear, that our convictions are the accom- 
plishment of promises, because it is the work of the Comforter, as 
well to convince, John xvi. 9, as it is for him to make one to rejoice. 
And if a Christian could believe that his challenges were the 

h 4 



1 21 1 



«.!( ' \ I AMI prk< roi a PROW 



accomplishment of ■ promise, he might embrace challenges; lie 
might Bee the faithfulness of God in liis challenges ; and he might 
Bee much love in his challenges. 2. A Christian's cross is within a 
promise: bo that when a Christian meets with such afflictions, he 
may >it down and cry out, that is the accomplishment of a promise; 
and this is clear from Psalm lxxxix. 31, 32, where, in the midst of 
the promises of the covenant of grace, that promise of visiting their 
iniquities with rods. i> put in the bosom of them ; and from Psalm 
c\i\. 75, — In faithfulness hast thou afflicted me. Why doth David 
Bay, in faithfulness ? It was this — because this cross was the 
accomplishment of a promise J audit may be clear also from that 
word, Ileb. xii. 5, Forget not the exhortation ; speaking of the cross, 
the word is, forget ifi ilf consolation that speaketh unto you : — as if 
the Holy Ghost did say, crosses do yield much consolation ; as in 
verse 11, They yield the peaceable fruits of righteousness. And if 
this were believed, that our crosses were the accomplishment of the 
promises, it would help a Christian unto much humble submission, 
and there would not be much murmuring under them, if once we 
did believe they were the accomplishment of a promise. Yea, there 
is this further advantage, that if we did believe that our crosses 
were the accomplishment of a promise, we would be much in ad- 
vancing holiness under crosses. There is nothing that obstructed} 
the sweet fruits of righteousness, under a cross, so much as impa- 
tience. And I would say this to commend the cross: — A Christian 
never moveth so swiftly to heaven, as when he is under a sanctified 
cross. A cross, when it is sanctified, will prove a Christian's motion 
to heaven, more than the enjoyments. For our enjoyments 
ordinarily do retard our way, as much as further it. And there is 
this, Will 11, that is within the promise, even our daily food, and the 
hairs of our head. The hairs of a Christian's head are all num- 
bered, and within the covenant : so that ye may see what a high 
respect Christ hath put upon Christians; this is clear from that 
word, Psalm cxi. 5, !!, 1L hath given meat unto them thai fear Attn. 
//. mill ' '■' r be mindful of his covenant. 

Our fourth consideration shall be to point out a little those 
grounds upon which Christ doth delay his accomplishment of the 
promises. It is certain, that Christians are oftentimes put to this, — 
iluih his promise fail for evermore ? and cry out, why art thou become 
unto at' as 'i liar, and as waters thai /'nil? And the grounds of this 

delay are these : — Christ knoweth that a Christian can often better 
improve the delay of the accomplishment of the promise, than he 
can improve the accomplishment itself. We might find this in our 
experience, it being, for the most part, easier for a Christian to bear 
lik cr0S8es, than to bear his enjoyments. I think David had never 
SO sweet a time as when he was pursued as a partridge bv his son 
Absalom ; then grace did breathe forth most sweetly in his actions: 
but let David be under prosperity, and then we see he falleth into 
the sin of adultery. And therefore, never repine when ye are 
under a cross : for certainly, if we had spiritual understanding, we 
would not judge it BO great a hazard to be under a cross, as under 
prosperity, BUlCe we have greater strength to bear the one. than to 



GREAT AND PRECIOUS PROMISES. 121 

endure the other. 2. The slothfulness of a Christian, to whom the 
promises are made, makes the promises to be delayed in their per- 
formance, as was clear in the people of Israel ; they were forty 
years in a wilderness, before that promise of entering into Canaan 
was accomplished. It was a promise that could have been accom- 
plished in a few days, and yet, because of their sin, was not accom- 
plished for forty years ; as ye may see from that word, Numb. xiv. 
33, 34. The accomplishment of the promise is delayed, that faith 
may be more exercised ; this is clear from that remarkable word, 
Until the time that his morel came ; that is, until the word of 
the Lord was accomplished ; — the word of the Lord tried him ; 
that is, it was the matter of his exercise, an exercise especially 
unto faith. For indeed, it is much for a Christian to believe upon 
a word, when it is delayed in its accomplishment. The fourth 
ground of delay is — that the exercise of prayer may be more ; and 
it is certain, that the best improvement of delay is, to be much in 
prayer. The promises occasion prayer ; this is clear from Exod. iv. 
ult., They believed, and bowed down their heads and worshipped ; and 
from 2d Sam. vii. 27, where the great promises being made to 
David, he crieth out, Therefore have I found in my heart to pray this 
prayer unto God ; — and it is clear from Psalm cxix. 49, Perform 
thy word unto thy servant, upon which thou hast caused me to hope. 
It is a bad improvement of delays, when we turn impatient ; and it 
is a bad improvement of delays, when we quit our confidence. 
Know, that promises are accomplished after delays, and they have 
a lustre upon them, that they may compense all the delays. 5. 
There is this other ground of the delays of the accomplishment of 
the promises, even that the thing that is promised may be sweet 
unto a Christian when it cometh ; this is clear from that word of 
Solomon, Prov. xiii. 12, Hope deferred maketh the heart sick ; but 
when the desire doth come, it is as a tree of life. O ! but a mercy 
that cometh unto a Christian through a promise is sweet : yea, a 
drink of cold water, taken up as the accomplishment of a promise, 
is more sweet than a feast of fat things full of marrow, — of wine on 
the lees well refined. To take up your bread and your drink as the 
accomplishment of your promises, would make them refreshful to 
you. 6. The Lord delays his promises, that a Christian may be 
more in the exercise of dependency, and may be always kept about 
the throne. A Christian goeth to God from a threefold principle ; 
he goeth to God from a principle of faith, from a principle of neces- 
sity, and from a principle of love. But would ye know that which 
putteth a Christian oftenest to God ? It is a principle of necessity : 
and believe it, that if necessity did not drive a Christian unto the 
foot of the throne, he would seldom go from a principle of love, or 
from a principle of faith. 7- And there is this last ground of the delay 
of the accomplishment of the promises, that the glory of the wisdom 
of God may appeal*, and the glory of his power, in the accomplish- 
ment of the promise. And from this I would only say to Christians 
that are under this exercise, complaining of the want of the per- 
formance of the promises, these few things: — 1. Believe that the 
promise shall once be accomplished, — that though the vision tarry, 



I 'j ^ i.iiE.vi am) PBEciouB pbo 

i.i.-' i> ihaU tpeak. 2. Believe that every hour's delay of the 
accomplishment of the promise t hath a tweet design of love: there 
il DOt one moment of delay, but it is for the advantage of a Chris- 
tian ; a- it clear from that word, Rom. viii. 27- X That promise 
that cometh after long delays hath these three sweet and -onl-re- 
fresbing attendant- : — 1. It is performed most seasonably: a Chris- 
tian, if he will observe, will see infinite wisdom shining in timing 
tlu' accomplishing of the promise to such a particular day : a Chris- 
tian will be eon-trained to cry of it, if the promise had been fulfilled 
before, there had not been such art of wisdom appearing in the 
performance of it. 2. That the promise, when it is accomplished, 
will engage a Christian more in the exercise of love, than for pro- 
mises accomplished at a short and smaller time : there is nothing 
that will so inflame the soul with love, as to have a promise accom- 
plished after delays. 3. The promises accomplished after delays, 
have much sense waiting upon the performance thereof. I think 
hardly a Christian ever met with the accomplishment of a promise 
after long delay, but his soul was made as a watered garden^ and as 
spring* of footer s whose maters fail not. This promise falleth, and 
cometh to a Christian perfumed with love. 

Now we shall shut up our discourse at this time, and shall only 
speak to these six defects of a Christian's faith, in believing of the 
promises: — 1. That our faith is impatient, — we cannot stay upon 
the promises, if they be delayed. Hence ye will see, that in Scrip- 
ture often, patience is annexed to faith, which speaketh this, that it 
is impossible for a Christian to believe as he ought, that wanteth the 
exercise of patience. So Heb. vi. 12, Be ye followers of them who, 
through faith and patience, inherit the promises ; and that word in 
Rev., This is the faith and patience of the saints. 2. Our faith in 
closing with the promises is most inconstant. A Christian, when 
first a promise is born in upon his spirit, will then believe the pro- 
mise, and join with it ; but after six or seven days go about, he will 
change his faith ; that is remarkably clear from Exod. iv. 31, com- 
pared with Exod. vi. 9. When first the promise cometh to the 
people of Israel, that they shall go out of Egypt, it is said of them 
in the fourth chapter at the close, they believed the promises <iit,l wor- 
shipped; but look to them in Exod. vi. 1), and there ye will see 
them not believing, because of bitterness and anxiety of heart. And 
I will tell you the grounds why our faith is inconstant : — 1. Some- 
times the reading of a promise to a Christian will be as savoury 
meat ; sometimes when i Christian will read one time in the cove- 
nant, it will l)i- perfumed with love, and his soul shall be perfumed 
with joy after it ; and at another time, when he shall read that pro- 
mi-e again, it will be ln.--tJ.ss as the white <>/' ait i ail, ami as hi 
rowfui in. at. 2. That we are not much in studying the exercise of 
the things that are promised, which certainly would cut short many 
of our debates. There 18 this third defect of our faith, that we are 
not diligentj a diligent faith we call this, that after a Christian hath 
believed, he would be much in the exercise of prayer for the accom- 
plishment of the promise ; he would be much in the exercise of 
meditation, to make thai promise sweet and lively unto him. And 



GREAT AND PRECIOUS PROMISES. 1^3 

a fourth defect is this — we build our faith more upon dispensations 
than upon the word ; when dispensations say that which the pro- 
raise saith, then we will believe ; but when dispensations speak the 
contrary language unto the promise, then we will reject our confi- 
dence and hope. I will tell you great mysteries of believing : — It 
is hard for a Christian to believe, when the commentary seemeth to 
destroy the text ; that is, when the commentary seemeth to declare 
that the promise shall never be accomplished. In some it is this — 
it is hard to believe, when dispensations will say the word of the 
Lord will fail, and when promises bid you believe. 2. It is hard 
for a Christian to take impossibilities in the one hand, and the word 
of promise in the other, and say — O precious Christ, reconcile these 
two together, that impossibilities do not destroy the promise, but 
that the promise may be accomplished, notwithstanding this. 3. 
We have these defects of faith amongst us, that we build our faith 
more upon sense, than upon the word of promise. When a Chris- 
tian is in a good frame, he will believe ; but when Christ hideth his 
face, he will then give up his hope. And lastly, there is this that 
our faith upon the promises is general : we believe in the truth of 
the promises, but we study not to make a particular application of 
them. I shall not stand long to make any use of what we have 
spoken ; only I would have the Christians of this age, and those 
that are here, to go home with this conviction, — the damnable 
neglect of believing the promises. A Christian neglecteth these 
three duties of religion most ; he neglecteth the duty of self-examin- 
ing, the duty of believing the promises, and that soul-exalting duty 
of meditation ; these three duties a Christian doth so constantly 
neglect, that almost he is above the reach of conviction that he doth 
neglect them. But I would say a word unto those that are destitute 
of the faith of the promises, and are strangers unto those blessed 
things that are recorded within the covenant ; and it is only this, 
doubtless ye must believe your senses, if ye will not believe his 
word. It is a question indeed, which of all the senses shall be most 
satisfied in heaven, whether that of seeing, when we shall behold the 
King in his beauty, and see him as he is ? or that of hearing, when 
we shall hear those melodious hallelujahs of that innumerable com- 
pany, which are about the throne, without any jarring amongst 
them all ? or that of smelling, when we shall find the sweet perfume 
of his garments, which are perfumed with all the powders of the 
merchant ? or that of touching, when we shall find Mary's inhibition 
taken off, touch me not, and be admitted to embrace him, who now 
is ascended to the Father ? or that of tasting, when we shall drink of 
those rivers of consolation that shall never run dry ? This, I say, 
is indeed a question ; and give me leave to tell you, O atheists, 
enemies of God ! it is also a question, which of all the five senses of 
a reprobate shall be most tormented in hell, and what would ye 
answer to it now ? Whether think ye the sense of sight, when ye 
shall behold the darkness of wrath, the devil and his angels, and 
your fellow-prisoners in that dungeon? — or whether shall your 
sense of hearing be most tormented in hell, when ye shall hear those 
screechings and bowlings that shall eternally ascend up before God, 



1*24 CHEAT AND PRECIOUS PB0KI8B8. 

by the souls that arc in prison ? O ! but the greatest enemy would 
have compassion on his enemy to hear their cries. Or whether will 
ye say the sense of tasting shall be most tormented, when ye shall 
drink of these rivers of brimstone ? — or %\ill the Berne of touching, 
when ye shall hi' eternally scorched with these flames of eternal in- 
dignation ? — or the sens,, of smelling, when they shall eternally be, 
a- it were, suffocated with the smoke of that sulphureous furnace 
that shall never be quenched? () ! think you, if Cain would come 
from hell, and preach that doctrine that we should not persecute 
tin saints, would we listen unto him? If Absalom should come 
from hell, and should preach against the evil of ambition, would we 
listen unto him ? And if Ahithophel should rise from the dead, 
and preach that doctrine unto you, let not (//,■ wise man glory in his 
misdom, would ye stop your cars ? — or if Judas should come from 
hell, and preach to you the evil of hypocrisy, in betraying the Son 
of .Alan with a kiss, would you believe him ? — or if Dives, who is 
recorded in the gospel, should come from hell, and choose that text 
to preach upon, James v. 1, Go to, yc rich men, and howl, and weep 
for your miseries that shall come upon you? — and if Demas would 
come and second him with that word, lore not the world, nor the 
things that are in the world, I fear ye would cry out, me will embrace 
that doctrine at another time. We desire not to insist much upon 
these. But O ! to believe that there is an eternity of pain, and that 
there is an eternity of joy. I will give you a description of the 
atheist, and let you think upon it ; it is easier to convince hundreds 
of you, that ye want the fear of God, than that ye want the faith 
and love of God. Oh ! imaginary faith and a conceit of love ! will 
ye never quit these two idols ? I confess, once ye shall have a faith 
that no man shall ever rob you of; and that is, the faith of that 
truth, that, when once ye enter into eternity of pain, there is no 
redemption out of that place. Awake, awake, for behold the Judge 
cometh, and he shall render vengeance unto those that know him 
not. To his blessed and precious name, we desire to give praise. 



SERMON II. 



I - 1 l'i nil i. 4 — Whereby are given unto us exceeding (/rent and precious pro- 
mises, that by these you might be partakers of the divine nature, lutein,/ escaped 
the corruption that is in the world through Inst. 

Though justice and judgment be the habitation of his throne, yet 
mercy and truth did go before it, as two divine ushers to convey us 
home unto God. There are these' two things that we should have 
Christians principally to study : — 1. That ye would be much in the 
>tudy of those wrongs and injuries that ye have done to Christ. 2. 
That ye would be much in the Btudy of those infinite acts of 



GREA,T AND PRECIOUS PROMISES. 125 

precious condescendency, that Christ hath manifested towards you, 
that the one may provoke you unto sorrow and humility, and the 
other may provoke you unto a sweet astonishment and admiration. 
And I would ask you this, if Christ should present that challenge 
unto you, which Absalom presented unto Hushai, — is this thy kind- 
ness unto thy friend? O beloved ! what could you answer, when you 
were thus reproved ? I think, if Christ has not forgetfulness for 
that blessed end, to forget the wrongs and injuries of his own, I 
know not unto what use Christ should have forgetfulness ; for he 
knoweth not what it is to forget our good works ; but he hath a 
blessed art of forgetting our wrongs, though we may say, on the 
contrary, that we have a cursed art of forgetting them ourselves. 
There are these three things that Christians forget: — 1. They much 
forget Christ that he is the great Author of the promises ; so that 
he may charge them with this — why have ye forgotten me ? 2. They 
forget their mercies, and those divine receipts of love, that Christ 
hath given unto them. 3. They forget even their iniquity ; yea, 
sometimes they forget them, before Christ doth forget them, and 
pass an act of pardon upon them. I shall not stand long to plead 
with you, for undervaluing that blessed and noble Plant of Renown. 
I think, if there were no more to evidence that low esteem that we 
have of Christ, but only this, that we are so much in slighting the 
promises, it were more than sufficient : but besides, is there not this 
to testify how much you undervalue that holy and just one, that ye 
study more to have an outward conformity to him, than an inward ? 
We may call the Christians of the time Naphtali, — they are as a 
hind let loose, and they give goodly words, but they do not give 
Christ goodly practices. And there is this also that testifieth our 
undervaluing of Christ, that we slight so much secret and retired 
correspondence and communion with him. I suppose there are 
some that are here, whose consciences bear them record they do 
not exercise themselves unto godliness. And I shall only say that 
word which Gideon spoke in another case, — if God be with us, how 
then is all this come upon us ? Such a spirit of formality, such a 
spirit of laziness, such a spirit of hardness, and such a spirit of 
undervaluing of Christ ! I suppose that if there were a chronicle 
written of all the lives of the saints that have been since Adam's 
days, and the Christians of this time shall read over all that chronicle, 
when they should begin and read the life of Adam, they might put 
this to the close of it, — my life is not like his ; and when they should 
read the life of Abel, they might put this to the close of it, — my 
life is not like his ; and when they should read the life of Enoch, 
they might put this to the close of it, my life is not like his. O ! to 
which of the saints can we go ? And if we should call, is there any 
that would answer you, thy life is like mine ? 

But to come to the words ; we told you at the last occasion that 
we spake upon them, that there were these things concerning the 
promises, holden forth in them. First, The rise of the promises is 
holden forth in these words, whereby ; or as we cleared, the word 
may be rendered by whom, which relateth unto Jesus Christ. 

The Second thing concerning the promises, holden forth in the 



126 0BBA1 v N i> PRBCI0U8 PSOITIS! 

verse, is die property of the promises, and they arc these fotu 
That tin- promises are free, holden forth in the words, n 
given unto hi: all the promises of the everlasting covenant are free, 
and not debt. There is that lM property of the promises, that they 
are unchangeable, holden forth in the word,^twa .• the gifts and can- 
ing of God being without repentance. And the 3d property of the 
promises was, that they were exceeding great. And the 4th pro- 
perty of the promises was, that they are exceeding precious. 

The Third thing concerning the promises, holden forth in the 
word, is the advantage thai floweth to a Christian by the promises, 
that by them they might be made partakers of the divine nature, 

And the last thing concerning them was, that when the pro- 
mises were especially accomplished, it was then that roe hadet 
the pollution of the world through luet. 

Now as for the Ant thing, via. the fountain and original rise of 
the promises, which is Jesus Christ, />// irlmm — in speaking unto 
this, we shall speak a little unto these two — First, In what respects 
Christ may be said to be the fountain and original of the promises. 
And we conceive he may be said to be so, let, because he pur- 
chased the promises unto us by his own precious blood. There is 
not a promise in all the everlasting covenant, but it is the price of 
the blood of the Son of God ; this is clear in Eph. ii. 12, 15, where 
speaking of the Gentiles, that they were strangers unto the cove- 
nants of promise ; he setteth down in the 13th verse, the way l>y 
which they were brought near unto the covenant, and had a right 
unto it, it was through the btood of his cross : and it is clear in Eph. 
iii. 6, that the promises of the gospel mere gwen /into us in Inn ; 
that is through the purchase of him, and his merits. And 1 Pet. i. 
19, where we are said to be bought />// //is blood, or the promise of re- 
demption was the price of blood. 2d///, Christ may be said to be 
the fountain of the promises in this respect, that he is the person 
unto whom the promises of the covenant are first made, and through 
him are made over unto us: this is clear in Gal. iii. l(i, The pro- 
mises />■• re given unto Abraham, not unto maun suds, hut as unto <<n, ; 
that is, Christ : and it is clear from 2 Tim. i. 9, where the promises 
of grace and salvation are said to b< given unto us in him before the 
world was made. It is true, that the promises are not given to 
Christ considered only as the Son of God, (for he had no other re- 
lation to US than the Father or the Holy Ghost,) but yet they are 
first made to him as the Mediator and head of the eh arch, and as that 
blessed day's man, King of saints, and the great Lord keeper of all 
the rights of the young heirs of glory ; and ire all receive of his ful- 
ness, and grace for grace, Sdly, There is this respect in which 
Christ may be said to be the fountain of the promises, that he it is 
by whom we have a right unto all the promises ; this is clear, 1 
Cor. iii. 22, 23, where these two are conjoined, ye are Christ's ; and 

then all things are yours. If once a soul close with Christ in the 
covenant of promise, there is not one promise in scripture but he 
may write this superscription above it, this is mine, this is mine. 
4th///, Christ may be said to be the fountain of the promises, in re- 
gard that he is the person that applicth the promises, and maketl. 



GREAT AND PRECIOUS PROMISES. 1^7 

us to rest upon them and to believe them ; this David did acknow- 
ledge, Psal. cxix. 49, Remember the word unto thy servant, upon 
which thou hast caused me to hope. As if David had said, I had never 
believed a promise, except thou hadst caused me : and it is clear, 
Eph. ii. 8, where faith is called the gift of God ; even faith to be- 
lieve the promises is the royal donation and gift of Christ. Zithly, 
He may be said to be the fountain of the promises, in that he quali- 
fieth us for the accomplishment of them. Christ giveth us strength 
to obey the condition that is annexed to the promises ; and Christ 
infuseth habitual grace in us, by which we may be helped to exer- 
cise faith upon the promises : so that grant all the scripture were 
promises, yet if Christ doth not help us, we would never believe a 
promise, and there would never a promise be accomplished unto us. 
(5thly, The last respect in which Christ may be said to be the foun- 
tain of the promises is, that all the promises of the everlasting 
covenant have their accomplishment through him, according to that 
word, 2 Cor. i. 20, All the promises of God are in him, yea, and in 
him, Amen. So that ye are to bless Christ, not only for the giving 
of the promises, but for the accomplishment of them also. 

That which, Secondly, we shall speak to from this, that Christ is 
the fountain of the promises, shall be to press upon Christians these 
three excellent and soul-concerning duties : — The first duty is, that 
they would not have a light account of the promises, since they are 
the rivulets and streams that flow from that blessed ocean. 
O ! but if a Christian did believe that the promise he hath for his 
daily bread was bought with the blood of the second person of the 
blessed Trinity, would he not have an high account of that promise ? 
And let me tell you, it is impossible for the promises to be in an 
high account with you, till once ye reduce them into their rise, and 
to their fountain. But once know, that all the promises are sweet 
streams of love, that have run through the heart of precious Christ, 
and from whence they have flowed unto you : and then, when this 
is believed, how shall ye sit down and comfort yourselves in the 
promises, and rejoice exceedingly in them ! 

The second duty that we shall press upon you from this is, that 
since Christ is the fountain and original of the promises, be much 
in the application of the promises. And here I shall speak a little 
upon these three things. 1 . A little unto the evidences and marks 
of those that have a right to apply the promises, and shall only 
name unto you these few. The first is, to be a person under con- 
victions of sensible need and necessity of such a promise ; have ye 
convictions of such a necessity ? Then from that ye may infer, I 
have a right to the promises, and are not these glad tidings ? I 
know there are some under such convictions of their sins, that they 
think it boldness to apply the promises. But I would say this unto 
you, that if ye were under sensible convictions of your lostness, ye 
would give a world for an hair of a promise whereby to hang. Be- 
lieve it, the exercise of misbelief is never at its height, till ye would 
be content to dig through the earth to get a promise ; and till we 
were at that, that our souls would pursue after them from the one 
end of the world to the other. And for the ground of this asser- 



1 C J8 M(K A I AM) l-ltl.l IOU- I'KO 

tion, that sensible necessity giveth a right to the promises, if ye will 
look to these greet promises of the everlasting covenant, are they 
veil to that Christian that is under a need ? Isa. lv. 1,3, and 
Matt \i. 28, where the great promises of the gospel are given out, 
and the invitation of Jesus Christ is unto those thai are meaty and 
l,,,irn lad ". Christ would account it an excellent courtesy, that ye 
should not dispute, but believe; and that ye would look upon your 
tie-. BS his call to believe the promises. 2. A person that 
hath an high account of the promises, hath a right to apply the pro- 
mises: let once your soul close with Christ by faith and love, and 
then you may with boldness close with the promises. I confess, if 
you were more in believing the promises, ye would have a higher 
and more full esteem of the promises. Would you know the reason 
that Christ is not accounted matchless? It is because of this, our 
hi cessitM - of the promises are not always within our sight, and our 
exercising of faith upon the promises is not our daily work. .'!. 
This looketh like a right to the promises ; that which is born in 
upon a Christian's spirit, when he is near God in prayer, and is 
under some Bensible exercise of his own infirmity, he hath readily 
a right to apply the promises: as for instance, when a Christian is 
debarring himself out of Christ, which is but an unpleasant exer- 
cise, to meet with a promise born in upon his spirit, that giveth him 
some ground of hope, that he may apply and rest upon Christ ; or 
when a Christian is fainting under affliction, and is like to give over, 
to meet with a word of promise born in upon his spirit, that doth 
uphold him in the day of his trial, he may probably conclude, he 
hath a right to believe that promise. 4. There is that evidence, 
persons that have an high account of the promises have a right 
to apply the promises ; it is an excellent and most concerning work 
for a Christian to believe the excellency of the promises, when he 
cannot have the actual application of the promises: for when once 
B Christian Cometh to this, that the great things of the everlasting 
covenant are matchless in his eyes, then that is the valley of Achor, 
and a door of hope, that ere long Christ will apply them. 5. When 
a Christian hath great delight in the promises, when they are sweet 
to his taste, and are the refreshing and rejoicing of his heart, that is 
an undeniable sign that he hath a right to make use of such pro- 
\nur souls never refreshed by reading of the bound- 
covenant of love, and the sweet promises that are in it ? I 
would have Christians marking these promises that have upholden 
them in their straits; I would have them marking tin- promises that 
have been lively to their souls, and say, this once was my goodly 
meat, and made nu to ivjoice in the hoiue Of my affliction. And I 
would have a Christian marking the time of the accomplishment of 
the promises, in which he will see infinite wisdom shining, in order- 
ing the accomplishment of the promises at such a time. And I 
would have B Christian marking the frame of his own spirit, when 
the promises are accomplished, (as ye will find often in scripture,) 
and by all this, you should find such a reviving and profitable de- 
light in the promises, that should give a very full evidence of «"i! 
right unto them. I». LatUy, When B Christian under straits can 



GREAT AM) PRECIOUS PROMISES. 129 

receive consolation from no other tiling, but all prove physicians of 
no value, and miserable comforters. When a Christian is con- 
vinced, there is no joy to be had under such a cross, but in the faith 
of the promises, that is an evidence that this person hath a right to 
the promises — I would only say, O beloved in the Lord ! is not this 
your guilt, your undervaluing of the promises, and your little exer- 
cise of faith ? I would pose you with this, when last studied ye to 
apply any promise of the covenant of grace ? When last did ye ex- 
ercise faith upon any of them ? Shall I tell you what is the prac- 
tice of the most part of us ? We study perhaps to apply one pro- 
mise, but for the rest of the promises we lay them aside, and do 
totally neglect them. We study to apply the promises of salvation, 
and of having redemption through Christ, but for the promises of 
sanctification, for the promises to help us to perform duties, for the 
promises to support us under the cross, for the promises to comfort 
us in our way to heaven, for promises in reference to all ordinary 
things, we are not much in application to these. O ! but if a Christian 
were believing the promises, he might sit down even while he is here, 
and sing one of the songs of Zion, though yet but in a strange land. 

The second thing that I shall speak unto upon the application of 
the promises, shall be to propose unto you some rules, that you 
should make use of in the application of them, and I shall name unto 
you these. • 

First, Study these four things, one is the faithfulness and truth of 
the promises, that such a thing is the saying of him that is the faith- 
ful witness, and Amen. This was the practice of Paul, 1 Tim. i. 
15. The way how he was brought to make application of the pro- 
mises was, 1. By laying down that conclusion, this is a faithful saying. 
So in Rev. xxii. from the beginning to the 6th verse, where there are 
great promises made, and much spoken to the commendation of 
heaven, this is subjoined to the 6th verse, These are faithful and true 
sayings of God. As if John had said, all that I have spoken con- 
cerning heaven will be to no purpose, except ye believe the truth of 
the promises. And this was the practice of David, 2 Sam. vii. 28, 
Thy words are true, O Lord; he subjoineth this unto the actual ap- 
plication of the promises. 2. Study the sweetness and excellency of 
the promises ; this was the practice of Paul, 1 Tim. i. 15, This is a 
faithful saying ; and then he subjoineth, and worthy of all acceptation. 
And this was the practice of David, Psal. cxix. 72, I have esteemed 
the law of thy mouth better than thousands of gold and silver. O ! 
such an opinion, to esteem the promises higher than thousands of 
gold. It is heteredox against the most part of you, that prefer the 
world before the promises of the covenant. And it was his prac- 
tice, verses 103 and 162, / rejoice at thy word, as one that findeih 
great spoil. He had a higher account of the promises, than to divide 
the spoil after war. 3. Let the Christian study the necessity that 
he hath of the promises, that there is no way of winning above that 
necessity, but by closing with the promise, and laying hold upon it. 
4. Lastly, A Christian should study the suitableness that is in the 
promises to answer his necessities, that if he be under need, 
there is a precious way of remedy manifested unto him by these. 

i 



\$Q ,.\{] \r \m> FBBCIOU8 PB0108E8. 

The second rule thai we would prescribe in the application of the 
promises is, thai ye do oo1 expecl sensible comforts immediately after 
ye have believed the promise. A Christian may apply the promisee, 

and \<t \v;mt the joy and sweetness that is in them; this is clear, 
l'.,|. c\i\. 25, Mil si, nl cleaveth unto the ilust. There he is under 
much anxiety, and much sorrow ; and yel he is a believer of jhe pro- 
mises in the meantime, as the words following do clear, quicken me 
according to thy word: be layeth claim to the promise : and this is 
dear in the 81s1 verse of that Psalm. My soul <l"ilt faint within me : 
there is much exercise of sorrow, and yet he is a believer of the pro- 
mise ; fat / Aope * n thy word. A Christian after he hath believed 
the promise would pul a blank in Christ's hand concerning the 
sweetness of the promise, to be made out in its own time. What is 
sense: It is the precious indulgence of Christ, thai he giveth to 
his own. I would press this upon you — prophesy nothing before 
your believing of the promise ; but having believed, ye may surely 
prophesy, that the promise shall be accomplished in its own time, 

and the word that lie hath spoken shall certainly eome to pass. But 

as I'm- Bense, as for quickening, as for comforting, as for receiving, 
ye must put a blank in the hand of Christ, to dispense these things 
to yon as he Beeth lit. 

The third rule in the application of the promises is. that ye do not 
build your Faith upon this, that the promises shall be accomplished, 
because probability and reason seem to say the thing. I would say 
this to a Christian, that ye may oftentimes suspect the promise not 
near to be accomplished, when reason saith, behold the word of the 
Lord cometh ; and that oftentimes the Lord is nearer, when we be- 
gin to pass a conclusion, the word is not at hand, and the time of the 
accomplishment of the promises is not near. Certainly, many times 
before Christ accomplish the promises, he will teach us to be living 
above sense and reason ; and he will have reason to submit to faith, 
he will have probabilities to contradict the accomplishment of the 
promises, and when probabilities are furthest away, that is bis time 
to work ; this is clear in these two signal deliverances of the people 
of Israel from Egypt and Babylon, Kxod. iii. 1. 5, and Ezck. xx.wii. 
at the beginning. And, therefore, as a Christian would not quit bis 
hold of the promises, because dispensations seem to contradict the 
accomplishment of the promise, and he sometimes crictb out. why art 
thou become unto me as a Jyar, and as trains thai faUf so on the 
Other band. \e arc to build your faith upon the promises, and not 

upon dispensations, even when favourable, seeing that we know the 
way that Christ taketh many times to accomplish the promises is by 
contrary means to our apprehension; his paths are in the whirlwind, 
and his footsteps are not known. And may we not cry out, who can take 
ni> the way of God, whose ways an- man' subtile man the way of an 
eagle in the air, or the way of a serpent upon a rock, or the way of a 
ship upon flu' sea f fyc. 

The fourth rule that we would prescribe unto you in the applica- 
tion of the promise is, that ye would close absolutely with the pro- 
mises; I mean, without limiting ofthe holy One. There is limited 
closing with the promise, which is the frequent exercise of our hearts ; 



GREAT AM) PRECIOUS PROMISES. 1 , j 1 

we will close with the promise, but with this restraint upon Christ, 
that whensoever we begin to believe the promises, all things might 
go as we desire, and this is the great occasion that we do so fre- 
quently reject our confidence, and do refuse our hope, when God 
doth not answer our peremptory expectations. 

5. We give you this rule, that ye would eye Christ much in the 
application of the promises. There is a three-fold sight of Christ, 
that a Christian should have when he applieth the promises : 1. A 
Christian should have a sight of the boundless and condescending 
love of Christ, that so he may be constrained to hope, and may be 
constrained to love. 2. A Christian should eye the faithfulness and 
unchangeableness of Christ, that what his blessed lips hath spoken, 
he will also do, and what he hath said, he will likewise bring to pass. 
And, 3. In the application of the promises, he must eye the onmi- 
potency of Christ, that what he hath said, he is able to bring to 
pass. And O ! when shall we have occasion to sing that song, 
What hath God wrought for us ? — which was the song that Balaam 
sung, who yet was but a profane wretch. 

6. There is this rule that we would prescribe unto you in the 
application of the promises, that a Christian, after he hath applied 
them, would be much in the exercise of prayer for the accomplish- 
ment of these promises. This was the practice of David, 2 Sam. vii. 
27, when God is passing many precious promises, David doth subjoin 
that word, Therefore have I found in my heart to pray this prayer. 
And we see in Ezek. xxxvi. 37 s along that chapter, God is passing 
most excellent promises, and yet in verse 37, this is subjoined, For 
all those things I will be enquired of by the house of Israel. And in 
Jer. xxix. 10, 12, where the time is coming when God would accom- 
plish his good word, (as he speaketh,) that is subjoined in verse 12, 
Then shall ye call upon me, and seek after me. And Dan. ix. 2, 3, 
when Daniel knew that the promise was near the time of its accom- 
plishment, then he set himself to prayer and supplication, to seek the 

face of God. I would say these three words to a Christian : 1 . The 
smallest mercy that a Christian meeteth with, if he can call it 
Samuel — that is, the son of prayer ; and if he can call it Isaac — that 
is, the child of promise ; he may then, and doth ordinarily receive 
much consolation in that mercy. O ! but a mercy flowing to a 
Christian through a promise, if it were but a drink of cold water, 
and a piece of brown bread, will be more excellent cheer than all the 
dainties of the kings of the earth. O ! but to eat and drink, taking 
these things as the accomplishment of the promises, this would make 
us eat our bread with singleness of heart, and much cheerfulness. 
And there is this, 2dly, I would say unto you, when a promise is ac- 
complished, and a Christian is not much in the exercise of prayer, 
in the accomplishment of it, one to a hundred if he lose not the 
sanctified use of the accomplishment of that promise. Ah ! know ye 
not, that a promise when it is accomplished, may be a curse to a 
Christian ? That word is most terrible, Mai. ii. 2, / ivill curse your 
blessings. And the last word that I would say to this is, that a 
Christian who believeth the promise, notwithstanding that dispensa- 
tions seem to contradict it, that pi'omise shall be made most refresh- 

i 2 



132 



GR] \ I \M> nu.< KM g PUOMISES. 



ful unti> his spirit, when it is accomplished. ()! but a Christian 

that never bad much jealousy, nor much Staggering about the aeenin- 

|ilislunent of the promise, when it cometh, it will In- most refreshful 
onto him. And believe it. there is not an hour*- entertainment of 
jealousy aboul the accomplishment of the promise, but will impair 
the Bweetnesa of the promise when it is accomplished, except bo far 
that the transcendent and free love of Christ a Been in the accom- 
plishment of them, notwithstanding our misbelief. 

The last rule that I shall offer a Christian in his application of 
the promises is. when ye meet with objections that ye cannot answer, 

but do silence yon, 1 will tell \ on what ye should do with them 

misken these obstructions, and lay them by : — this was the practice 
of believing Abraham, Rom. iv. 19 — Hie considered not his own body 
being weak, and tin- deadness <>t' Sarah's womb. The weakm 

his own body, and the deadness of Sarah's womb, were so strong ob- 
jections in the way of the accomplishment of the promises, that he 
could not answer them ; and the way he took to refute them was. he 
did not consider them; he forgot, as it were, those objections, and 
went about his duty. 

The third thing that we shall speak to in relation to tin' applica- 
tion of the promises, shall be somewhat for helping a Christian that 
is Btanding at too great a distance to get the promises applied. 

First, A Christian that would he much in the study of these ex- 
periences of the faithfulness of God. and what others have met with, 
when In- begins to apply a promise, may be helped in the faith of 
applying promises, by beholding those great records of the faithful- 
ness of God that are extant. This was the way the angel took with 
Mary, Luke i. .'>'!, where helping her to believe that promise, that of 
her should be born tlw Messiah : this is the way that he strengthened 
her, — thy cousin Elizabeth is now with child, and hath gone six 
months, even shr that teas called barren. And I shall only name 
these two places in Scripture, which may help you exceedingly, and 
Strengthen you to believe the promises upon this account : — 1. There 
is that word in Exod. xii. 41, and 51, — it is a most remarkable sav- 
ing, — At tin- mil offt>ur hundred and thirty years, on that same very 
day, (there was not one day missed after the time that was set. but 
accomplished.) in that same very day they came out ; — and this is 
marked in verse .51. again. 2. There is that word. 1st Kings viii. 
,")li. where Solomon, when he is singing most sweetly to God, taketh 
an observation of this, — Lo, (saith hi') there hath not failed one word 
that God hath spoken to you by his servant Moses. 

Secondly, Ye should be much in the consideration of your own 
experiences, that m>u have in the accomplishment of the promises 
formerly : this was David's way that hi' took to strengthen himself 
to believe the promises. — he that hath delivered me from the rage of 

the lion, and thr / aie of' the liar, nil/ deliver me from this uncircum- 
dsed Philistine, 1st Sam. xvii. 35, .'$7. and 46: and this was the 
practice of the Apostle Paul, 2d Tim. iv. 17. IS. God hath dcHeerctl 
mi- from tlw cruel lion ; and from thence he Bubjoineth, and thr Lord 

will deliver me from every evil work} — and tins was his practice, 2d 
Cor. i. 10, where these thre< are sweetly knit together, — Gad hath 



GREAT AND TltECIOUS PROMISES. 133 

delivered me, he doth deliver me, and he shall deliver me. There is 
not one experience of this kind but preacheth that unto you, O ! be- 
lieve the promises, and do not call in question his faithfulness. 

Thirdly, There is that help, that ye study much the excellency of 
the promises ; that is the most noble and excellent way to move you 
to apply the promises, according to that word, Psalm cxix. Ill,/ 
have made thy testimonies my heritage for ever ; and the ground 
often is that, because they are the rejoicing of my heart. The sweet- 
ness of the promises would engage our hearts to apply them. And 
there is that fourth help, — a Christian should study the omnipotency 
of God, that he may be helped to believe, and apply the promises ; 
this is clear in Zech. xii. 1, where God, going to many excellent 
promises, ushers in that discourse with high and majestic descrip- 
tions of his power, that he stretcheth forth the heaven, and layeth the 
foundations of the earth, and formeth the spirit of man within him ; 
— and this was the practice of Abraham, Rom. iv. 21 ; the way how 
he came to believe the promise, — he counteth him able that made it, 
that he might perform it. 5 thly, For your help in applying the 
promises, study much the unchangeableness of Christ, and his faith- 
fulness : know that he is the same yesterday, and to-day, and for 
ever. This was the way that Sarah came to the faith of the pro- 
mises, Heb. xi. 11, She believed ; and the ground of it is, that she 
judged him faithful that had promised. There is not an act of mis 
belief that a Christian falleth into, but saith, that God is not faith- 
ful, and that he is not true. 

Now, the last duty that we would press from this point, that 
Christ is the fountain of the promises, is that we may have a high 
esteem of the promises, even of Jesus Christ, in whom they are yea, 
and Amen. And I shall close at this time with this : — Are there 
not many here that have no respect unto him, who is that faithful- 
ness, and the Amen ; who hath promised us himself and all things ? 
And if ye will not take with the challenge, let your hearts but an- 
swer these two or three things : — 1. Hath not the loss of things in 
the world affected your hearts more, than ever absence from Christ 
did ? Hath it not ? And can such a soul say, I have a high account 
of the Promiser ? Is it possible that these will mourn more under 
the absence of their idols, than for the want of him — that they can 
have a high account of Jesus Christ ? I am persuaded of this, there 
are some merchants, that the loss of their goods at sea hath diverted 
them from their night's rest ; and yet, absence from Christ never 
diverted them from their sleep one hour. O ! when did love to find 
out Jesus Christ, and to enjoy his fellowship, make you rise up in 
the silent watches of the night, and to pursue after him ? 2. Have not 
your souls delighted more in the enjoyment of the things of this 
world, than ever they did in the enjoyment of Christ ? Is not this 
true, that the increase of wine and oil, and of silver and gold, hath 
affected your hearts more with joy, than ever Christ did ? And 
have you a high esteem of the Promiser ? 3. Are you taking de- 
light to entertain fellowship and communion with the Promiser ? Is 
this true ? When went you to your prayers, but ye wearied ere ye 
went away ? And have you a high account of the Promiser ? Is 

I 3 



134 



i.HI \T \\ I> PR1 CIOU9 PROMISES. 



not that the language of your hearts, <) when thall the Sabbath be 
overt mill when shaUihe new //"»<// he gone, that J may pursue after 
imi idolsf I WOuld pose you with this, — if then' were no eve to 

take notice of you, would you ooi slight secret prayer? Would you 
not Blight family-prayer? We love not to serve .Ions Christ. I 
know there are atheists lien-, that would love to go to heaven with- 
out faith, love, prayer, and repentance; they would love to go to 
heaven bj a waj never one went before them. Ami now I .-hall Bay 
but this one word to you that are the heirs of the promise, ami have 
the blessed expectation of heaven, whatever the world do esteem of 
him, — O remember and comfort yourselves in the thoughts of the 
blessed dav, when Christ, after he hath passed the sentence of con- 
demnation upon the wicked, shall go in upon the head of the troops 
of the first-horn, they shall walk before as through the ports of the 

New Jerusalem, having crowns of immortal glory upon their heads, 
— and then shall follow after him his angels. — and then shall follow 
after him the blessed company of the first-horn, every one having 
the harps of Grod in their hands, and they shall he sinning as they 
enter in through the ports of the city, Hallelujah unto hint that was 
dead, and Is alive, and mne liveth Jin' evermore. O ! to believe that 
day, when first we shall enter in through the streets of the New 
Jerusalem — when we shall be clothed in white robes, having crowns 
upon our heads ; — O such a day ! if it were believed, might make us 
often shake our glass, and stretch out <>ur necks, (as the word is, 
Rom. viii. 19,) till once we saw that blessed day were approaching 
to us. There is no wearying in heaven ; the promises are now ac- 
complished unto them, and they are inheriting the promises. When 
shall that word be accomplished, or when shall we have occasion to 
say it ? Mark i. 37, Behold, all men seek after thee. the word 
that these disciples spake to Christ! O! study to love him — study 
to believe on him; for, be persuaded, he is upon his way. And I 
shall say no more than this, — that all the promises that are within 
the bonds of this everlasting covenant are. Yea and Amen, in an em- 
braced Christ, and laid hold on by faith: so. I say. all the curses 
that are in Dent, xxvii. xwiii., and all the curses that are within the 
volume of the book of this covenant, shall he Yea and Amen, in a 
despised Christ, and not laid hold upon by faith. 



SERMON III. 



1st Pett.h i. 4 — Winn In/ arc given unto iis exceeding great and precious pro- 
mises, that l»j these you might lie partakers of the divine nature, having escaped 

the corruption that is in the world through lust. 

SOMETIMES the soul of a Christian doth move in the paths of God, 
ami in the way towards Zion. OS the chariots <>/' Ammtnadab, when 
they are under the soul-enlivening and quickening influences of 



GREAT AND PRECIOUS PROMISES. 185 

heaven ; and sometimes the soul of a Christian doth move in those 
blessed paths, as Pharaoh's chariots, they drive most heavily, when 
there is a cloud between the precious face of Christ and them. And 
we conceive, that sound and spiritual exercise of faith upon the pro- 
mises would make a Christian's motion more swift towards heaven. 
We grant, Christ hath three different ways of guiding- sons and 
daughters unto glory : — 1. There are some that Christ carrieth to 
heaven in a chariot paved with love, that all alongst their life they 
are living within sight of that promised land, and are taking up with 
the refreshing of heavenly joys ; such a one was Enoch, who spent 
his days in walking with God. 2. There are some that Christ 
guideth to heaven in a chariot that is drawn with speckled horses ; 
they have mixed dispensations of sorrow and joy attending them in 
their walk, and they have a winter and a summer — they have a night 
and a day ; and such a one was Job. 3. There are some that Christ 
carrieth to heaven in a fiery chariot, that alongst their life they are 
under distracting terror of the Most High, and are living perpetu- 
ally to their own apprehensions, upon the borders of hell ; and such 
a one was Heman, whom Christ thus guided to heaven. However, 
if we shall go there, we need not much dispute the way how he 
came, for he doth all things well. And upon the other part, Satan 
hath three different ways of guiding souls unto everlasting torment, 
— there are some Satan carrieth to hell in a chariot of delusion, 
making them believe they are still going to heaven ; and such are 
the hypocrites in Zion. And I shall say, I think that chariot was 
never so filled, as it is in these days. O fear that anxious disappoint- 
ment that many of you, it is like, will meet with ! An hypocrite 
hath strong hopes — he hath strong idols — he hath strong delusions, 
— these are his three attendants. And there are some that Satan 

carrieth to hell in a chariot of profanity, and ignorance of God, 

whose judgment goeth before hand, — and they are known that they 
are going there. And there are some that Satan carrieth to hell in 
a chariot of civility, whose religion stands in this, — concerning the 
letter of the law to be blameless. And certainly, believing of the 
promises, and studying to exercise faith upon them, is that which 
might prevent many of those damnable soul-destroying and murder- 
ing delusions that are withha some of our breasts. There are three 
things in Scripture that are called precious : — Christ is called pre- 
cious, 1st Peter ii. 7- Faith is called precious, 2d Peter i. 1, — To 
you that are partakers of the like precious faith with us. And the 
promises are called precious, in the words that we have read. And 
faith, as it were, hath two blessed eyes ; by one of these it beholdeth 
Christ, and by another of these it beholdeth the promises, and fixeth 
itself upon them. O Christians and expectants of heaven ! would 
you know what is the rise of all the sad things that have befallen 
you in these days ? It is this, in short, — ye believe not the pro- 
mises. O Christian! what is the reason that ye carry not your 
crosses with patience ? It is, because ye believe not the promises, 
by which your souls must be upholden in the day of your affliction. 
O Christians ! what is the rise of your little mortification ? Is it 
not, because ye believe not the promises ? For by them ye should 

I 4 



ltff. 



i. HI. \ I W.' PUJ CIOL'S I 



/«• made partaken rf the divine nature. ©Christians! whal lb the 
ground thai ye praj bo Little, and that yon praj with bo little buc- 
Lb it Dot, because ye believe Dot the promises? A Christian, 
when he goeth to pray, should take these two things along with 
him : — I. The Bensible convictions of his necessities. "J. The ] >rt- 
cious promise thai is given to answer thai aecessity :— the om would 
provoke fervency, and the other faith. Are there doI Borne here, 
that know n<>t whal it Is to pray upon a promise, and that maketh 
you to pray to bo Little purpose? Christian! whal is your 
of your bo much Borrow, and of your bo Little spiritual comfort? It 
is, thai ye believe not the promises. It is do wonder that your 
name is called Marah, because ye exercise doI faith upon the pre- 
cious promises of Cod. I think without wronging you, or any that 
are here, I doubt much it' ever Christians had Buch hearts a- the 
nmst part ofus have. O ! what a heart is that, that can neither 
pray nor praise f Both are Like mysteries unto them. What a 
heart is that. () Christian! that can neither believe promises, believe 
threatening*, nor obey commands? What a heart is that, thai can 
neither sorrow for sin. nor rejoice in God ? And what a heart is 
that, that neither loses Christ when he is present, nor can long for 
Christ when he is absent? And what a heart is that. () Christian.-! 
that can neither love heaven, nor can fear bell? And are there not 
such hearts with us. even with us. that are here this day? 

At the last occasion, we Bpakeupon these words : we spake a little 
to the first thing in them, which was the rise and the origin of the 
promises, holden forth in that word, whereby, or by whom. The 
second thing in the words was, the properties of the promises; and 
we told von. that there were four holdeii forth in the words. The 

first property of the promises is, that they are free, which is imported 

in that word, are given — all the promises of the everla.-t ing covenant 

being the precious and free gifts of God. Hence you will see. thai 
oft-time- the tenor of the covenant of grace runs upon that strain, — 
J will give you, as is clear, Jer. xxxii. .'51), 1 will give you one heart ; 
and l'./.ik. vw.i. 26, / will give you a new heart ; and Ezek. \i. l!», 
J will give you an heart of flesh. It is the strain of the language of 
the covenant of grace, to give. 

Now. in speaking upon thisjfrsi property of the promises, to wit, 
their freedom. I shall speak a little unto these two: — 'Ihv/irst thing 
-hall he. to point out unto von the way how a Christian may win to 
the distinct uptaMng of the freedom of the promises, and then 1 
shall from thence press some duties. 

In -hoit. a- to the first. — we conceive that a Christian may win 
to the distinct uptaking of the freedom of the promises, l\ these 
considerations: — 1. bet a Christian east hi.- eyes upon the sweet 

pise and spring, or fountain, of the promises, and there he will Bee 

their freedom Bnining mosl clear; for what is the fountain of the 
promises? I- it not the boundless and everlasting love of Christ ? 
— this is clear. Dent. \ii. 8, where God, giving a reason of all the 
great things that he hath performed lor them, Betteth down the rise 

of it because J loved you, Baith he. And again, the ground of this 

is, because I loved you, -there being no reason of Love,"but Love; 



GREAT AND PRECIOUS PROMISES. 137 

and it is clear, 2d Sam. vii. 2, where David, having perceived many 
precious promises, setteth down the rise of all these in that verse, — 
For tin/ word's sake, (saith he) and according to thine own heart, 
hast thou done all these things, to make them known unto thy servant. 

And it is clear, Ezek. xvi. 8, where God calleth the time of en- 
tering into covenant with them, a time of love. That love was 
eminently shining in that day, when God did condescend to covenant 
with them ; — and hence, ye see in Scripture, that the promises are 
called by the name of mercy, Micah vii. 20, To perform the mercy to 
Abraham, which is the promises ; and they are so called, because 
mercy and boundless love is the sole fountain and spring of all these 
promises. 2dly, Consider the persons who have a right to make use 
of the promises. Must not the promises be free, when the proclama- 
tion is upon these terms, Rev. xxii. 17, Whosoever will, let him come ? 
There is nothing to give you a right to the promises, but only a 
willingness to embrace them ; if ye will, ye may take them, 'idly, 
Ye may read the freedom of the promises in this, that any condition 
which is annexed to the promise, Christ giveth to the believer 
strength to perforin that condition. It is known that faith is the 
condition of the promises ; and it is certain, that Christ giveth a be- 
liever that condition, as well as he giveth him the promise ; Philip. 
i. 29, To you it is given to believe ; and Eph. ii. 8, It is the gift of 
God. It is impossible for a Christian to perform the condition, ex- 
cept Christ, who is surety for him, did perform it. 4thly, Ye may 
read the freedom of the promises, if ye consider the time when the 
promises are accomplished ; it is often at such a tune, when the 
Christian hath been, and is under, no very spiritual frame. Hence 
ye will see, in Ezek. xvi. 60, 61, that when the promises are accom- 
plished, then God requireth confusion and blushing of face, because 
of their former ways ; and Ezek. xxxvi., when the promises are ac- 
complished, then that is the time when the Lord calleth them to 
remember their own evil ways, and their doings that were not good ; 
— yea, he will have them, and all the world to know, it is not for 
their sakes that he doth this ; therefore he commandeth them to be 
ashamed and confounded for their own ways, or the posture they 
were in when he accomplished his promises ; — and if there were no 
other thing to speak the freedom of the promises, but the tristing of 
the accomplishment of them with such a frame, it were more than 
sufficient. But, besides this, see David's practice, 2d Sam. vii. 18 ; 
he readeth the freedom of the promises from his own imperfections, 
What am I, (saith he) and what is my father's house, that thou 
shouldst have brought me hitherto ? — and even in the same text, there 
is an emphasis in that word, to us — whereby are given to us, as if the 
Apostle did say, to prove that the promises are gifts, I can bring no 
other argument so strong as this, — they are given to us. 

Fifthly, Ye may read the freedom of the promises, if ye will con- 
sider and take up the infinite fulness and all-sufficiency of the Pro- 
miser, that there is nothing without himself that can persuade him 
to give such promises. Hence you will see, Gen. xvii. 1 , when he is 
making the covenant with Abraham, he putteth it still in the frontis- 
piece of the covenant, — I am God all-sufficient ; as it were to put off 



138 OBBAT AM> PBXCXOU6 PROMISES. 

all thoughts of merit thai Abraham might have; and that Abraham 
might be persuaded of this, that there mi no imaginable perfection 
in himself that could be the ground and rise of such promises. And 

there i- that Uutfa, from whirl: ye may read the freedom of the pro- 
mises, if ye consider the greatness of these promises \ it' they were 
of a lower nature, then were it less to be wondereil. it' merit should 
oome in and plead for itself; but when a Christian shall compare 
himself, and the greatness of the promises together, he cannot but 

then sine- that blessed song, — These are the gifU and donations <>f 

(,',,(/, ami what am L and what is my father** house, that thou hast 
brought air hitherto Y 

Now the tecond thine- that we proposed to speak to is, to press 
some duties upon you from this, that the promises are free; and we 
shall lav before von these three: — 'The first is. that since the pro- 
mises of God are free, then, as you would not destroy your own 
souls, be much in making use ami application of the promises. Are 
not the promises your life? Did not all the saints that went to 
heaven before us, go to heaven living upon the promises ? There 
was not a step of Abraham's life, but he walked with a promise in 
it ; there was not an affliction that Abraham met with, but he took 
comfort to himself from the promises. And I shall remove these 
two mi-take- that are incident to Christians in the application of 
the promises, even from these grounds, that they are free. 

The first is this : — There are some Christians that will not apply 
the promises, because they are under the convictions of their own 
infirmities, and of their own baseness ; so that, when we press you 
to believe the promises, ye reject this council, because you consult 
with your own infirmities. This was the practice of David, Psalm 
wii. 1, Our fathers trusted in thee; they trusted and were delivered .- 
but he durst not, in the 6th verse, Jhd 1 am a worm, and not a 

n,,,,, / am a reproach among the /><<>/i(e. And it is the same 

divinity that is in these days, when we press you to believe the pro- 
mises. 'because of the great cloud of witnesses that hath gone before 
you, that believe the promises. () ! say ye, if I were like David and 
Abraham, I would believe the promises ; but truly David said that 

same, that lived before von. — if I were like my lathers. 1 would be- 
lieve the promises ; but I am not like my fathers. And therefore 1 
would Bay to you these two words: — 

1. Are you inferior or short unto David in holiness, or necessities ? 

We do not question but all of yon will answer, we are not inferior 
to David in necessities, but in holiness ; then. si\ ye, if we be not 
inferior to David in necessities, but in holiness, make use of the 
promise- : for as we cleared the last day. necessity giveth a right in 
making use of the promises. 

2. I would say, I am perfectly persuaded that sensible necessity 
WOuld cut short maiiv of OUT formal debates in dosing with the pro- 
mises: necessity (as ye use to Bpeak) hath no law, and necessity 
hath no manner. Let me say that to you who will not dose with 
the promises, that if \ e were under sciisihle necessity, if Christ 
should forbid von to close with such a promise, ye would close with 

it, though he forbade you, as the woman of Canaan did ; there is 



GREAT AND PRECIOUS PROMISES. 189 

nothing; but sensible necessity will overcome it : necessity never dis- 
putes it right, for it goeth over the belly of such a dispute ; it 
presently makes use of that, that its need calleth for. 

Secondly, There is that other mistake amongst Christians in be- 
lieving the promises, that they want the qualications annexed to the 
promises, and therefore they dare not believe the promises, especially 
that promise of closing with Christ ; they think they are not under 
such a deep measure of humiliation, of sorrow for sin, nor under 
such a lively apprehension of the excellency of Christ. And I shall 
say but these six things unto those that will not close with Christ, 
because they want qualifications, or at least, have not those qualifi- 
cations after such a way. First, Let me tell thee, O Christian ! 
that thus disputes!, — go between the first step of a Christian's way 
to heaven, and the last, and see if ye can behold a grave upon which 
this is written, Behold, here lieth a man or woman that came to 
Christ to embrace him, and he would not receive them. Did ye ever 
behold such a grave as this ? And why then do you so much dis- 
pute ? Will ye take a trial of Christ, whether he will refuse you, if 
ye come ? — and if he refuse you, sure I am, he will do that which he 
never did to any before you. The second thing I would say to such 
is, that the want of such degrees of such things ought not to be a 
ground of your not closing with Christ ; for if ye had those qualifi- 
cations that ye require, ye would maintain the same disputes that ye 
do now : for when we desire you to close with Christ, ye answer, 
that your sorrow is not come to such a height as it ought, nor is 
your humiliation come to such a height as you pitch for yourself to 
come to. O Christian ! if ye come to ten times more, and yet ten 
times more, ye would have the same dispute then which ye have 
now ; and the ground of it is this, the more that a Christian hath 
real sorrow, he will oftentimes be more in the apprehension that he 
hath no sorrow. Thirdly, If ye want the qualifications that are re- 
quired in those that should close with Christ in the covenant of pro- 
mise, then come to Christ to get those qualifications. I would only 
ask at you, think ye to spin sorrow for sin out of your own hearts ? 
— think ye to spin humiliation for sin out of those wretched breasts 
of yours ? Ye must come to Christ for sorrow, as well as ye must 
come for life. 

Fourthly, All those qualifications that are annexed unto that pro- 
mise of closing with Christ, and coming to him, point out rather the 
qualification of them that will come, than the qualification of those 
that ought to come. Ye read such a command as that, Come unto 
me, all ye that are weary and heavy laden. O ! say ye, I am not 
weary, and I am not under the burden of sin, therefore, I cannot 
come. I will tell you what is the real meaning of that command, — 
Christ inviteth those who have the greatest unwillingness, to come 
and get willingness ; but withal, it sheweth this, none will come to 
get rest from Christ, but those that are first weary ; and that this is 
the Lord's method of working, first to make weary, and then to ease ; 
but no such matter in his word, that first we must have a weariness 
of our own making, or else he will not receive us. Now, but when 
ye come, ye will be weary, and he will receive you. 



110 GBEAT \M> PRECIOUS PROMISES. 

Fifthly, Lei me Bay to you who thus dispute, make your want of 
qualifications the very ground of your closing with Christ. 1 -hall, 
liui in three places, lei you Bee this atrange arguing of faith in clos- 
ing with the promises : there is that. Psalm d.11, IS, Let thy truth 
continually preserve me i thai is, letthj promises be accomplished, 
and made lively unto me, which are mj preservation. And would 
ye himw the ground and reason that he annexed onto this : for, 
(saith he) innumerable evils compass me about — they have taken such 
hold of me, that 1 am not able to look up. He maketb hi- rery want 
of qualifications the ground of his closing with the promise, and 
seeking the accomplishment of it. And there is thai Becond expres- 
sion which is most wonderful, Psalm \w. 11 — David prayeth for 
the accomplishment of that promise, pardon my sin, upon that very 
same account, because if is very great. And I shall give you a third 
place, in which the arguing by faith is most mysterious — Exod. 
xxxiii. compared with Exod. xXxiv. 9« In the first place, God de- 
nit'th the accomplishment of the promise, of going up amongst the 
people : and the ground he giveth of it is. Because, (saith he) ye are 
a stiff-necked. people ; and, chapter xxxiv. !). when Moses is praying 
for ihe accomplishment of the promise, that God would go amongst 
thrm, he taketh that mv\ same argument out of the mouth of God, 
Go »/> amongst usj for, (saith he) we are a stiff-necked people ; God 
said. //'■ would not go up, because they were a stiff-necked people: 
and Moses desireth him to go, because of this. There is this, lastly, 
that we would say unto you that so much dispute — if ye would have 
those qualifications that ye want, ye should study to close with Christ 
1>\ faith. Would ye have sorrow for sin? — then believe. Would 
ye have high thoughts of Christ? — then believe. Would ye have 
humiliation? — then believe: for believing is a mother-grace unto 

all these. 

The second duty that we would press upon you from this con- 
sideration, that the promises are free, is, that when the promises are 
given to you, and are accomplished, ye would study to be denied to 
any merit in yourselves, which we maj suppose to he the rise of the 
giving or accomplishing of the promises. There is nothing thai a 

Christian receivcth, but is a fruit of infinite love. There is not a 

conviction that tristeth a Christian, but is the fruit of infinite love. 
There is not one real sigh for sin. but is the fruit of infinite love. 

There is not one blink of the precious countenance of Christ, but is 

a fruit of infinite love. 'There is not the least degree of hatred 

againsl sin. but is the fruit of infinite lose. There is not the hast 

promise thai is accomplished unto you, but is tin- fruit of infinite 
love. So that, upon your receipts from (iod, there is reason to sing 

that soul;. Not iiiitn us, liut uutn thrc ilntli belong the glory. And, 

therefore, I would press this upon you, Christians! reduce all 

your mercies unto the fountain, and there sit down and pen song's of 

everlasting praise unto him. Will ye hut take a new of this — 

there is not one hit of bread that ye eat. that is within a promise, 

but is a mercy that cometh running to you through the mercies and 

tender heart of Christ : his heart is the fountain of all our niercio, 
.ind lhe\ sweetly stream out of that precious fountain : so that, if ye 



GREAT AND PRECIOUS PROMISES. I'M 

had no other thing to commend your mercies from, but that is a gift 
of the heart of Christ, ye may take it in your arms upon this account, 
and solace yourselves with it. 

The last duty that we would press upon you from this considera- 
tion, that the promises are free, is this, ye should be studying to close 
with Jesus Christ, that is promised, and freely holden out to you in 
the gospel. O sinner of eighty years old ! O sinner of sixty years 
old ! O atheist of forty years old ! and O sinner of twenty years old 
and downward ! I do hereby invite you, as the ambassador of Jesus 
Christ, to embrace Christ freely offered to you in the promises ; yea, 
I do invite you — by all the virtues of that noble Plant of Renown — 
by that everlasting love that dwelleth in his precious heart — by all 
the sufferings and Avounds that he received — by his eternal glory — 
and by all the blessings and joys of heaven — and by that love that 
ye owe to your precious and immortal souls — that ye would come 
and embrace him freely offered to you in the gospel. And for the 
further pressing of this, and for clearing' the way of your closing 
with him, I shall, first, propose some gospel mysteries, and sweetly- 
agreeing contradictions, (\i so we may speak) held forth in Scripture. 
1. Come and buy Christ, and yet buy him without money : that is, 
come and receive Christ, and ye shall have as unquestionable a right 
to him, as if ye had boug-ht him ; that is, to buy him without money. 
Ye have nothing to commend you to Christ but necessities, and 
necessities bid you go, and Christ biddeth you come, — why then will 
ye sit that call ? 2. What a gospel-mystery is that, Ye are to buy 
Christ, and he is above price ! — there is nothing that we can give to 
buy that pearl of great price, and yet we must buy him : then the 
meaning is, Come, and buy Christ by faith, and by forsaking your 
idols — this is all the price that he doth require for himself ; and so 
he requireth nothing of you, but what he himself doth give, or what 
is both your duty and advantage to forsake, and which is no gain 
for him to receive. Christ is not enriched by your hearts, and by 
giving your consent to him. 3. This is a gospel-mystery, that we 
are to buy without money and without price, and yet to buy with a 
price! according to that word, Prov. xvii. 16, There is a price put 
in the hand of fools to buy wisdom. And what is the meaning of 
that, to buy with price, and to buy without price ? It is, in short, 
this, — though Christ be offered to you in the gospel freely, ye must 
not sit down, but be active in closing with him. What is the price 
that Christ requireth of you ? It is even this, — that ye would for- 
sake your soul-destroying idols, and that ye would forsake your 
former evil ways, and take hold of the present opportunity for em- 
bracing him. And O cursed shall the heart be, that will not em- 
brace Christ ! O but to have him one hour in our arms, is well 
worth ten thousand eternities of the enjoyments of all things that 
are here below ! — ye would never open your arms again to another 
lover, if once ye had him between your breasts. O but a sight of 
him that now is the eternal ravishment of all that are above, would 
transport your hearts with joy — with delight and admiration above 
all expression. 4. There is this gospel-mystery, by which we would 
press you to embrace Christ, — a Christian must buy Christ, and yet 



1 1'J OB] VI \M> NU ' l"i - PROMISES. 

must have him freely. Lb there not an inconsistence, do yon rap- 
between buying and haying freely ? Bui I would say this to 
clear it, — Christ is l>< >t 1 1 the Beller, he is the warp, and he is the 
buyer. Chrisl presenteth himself unto your hearts, and he desireth 
to sell himself, and he persuadeth, and freely enabieth you to buy 
him. I will tell you what Christ dot li, lie standeth without our 
heart-, and within our heart-: he standeth without, and knocketh by 
the Wdrd. and he>tandeth within, and openetb 1>n hi- Spirit. Christ 

both commandeth andobeyeth, both within door- and without doors, 

and all this he doth freely. 

The second thing I shall Bay to persuade your heart- to take 
Christ, freely pr ised and offered onto you, -hall he tin-. — will ye 

consider that there is willingness in the heart of Christ to take you. 
I sh ff.ll give you these six things that speak out Christ's willingness 
to receive von:. — 1st, Doth he not command yon to come and re- 
ceive him? And if he could multiply objections throughout eternity, 
\\h\ ye should not close with Christ, ye may cut them all asunder 
with this knife. This is his commandment. And doth he not com- 
mand von. Matth. xi. 28, Come imto me all ye that labour? and I-a. 
It. 1, Ho, every one thai thirsteth, come ye to the waters ? 2dly, He 
doth regret and deeply resent it. that they will not come. I think 
Christ never wept so bitterly, as on that day when he wept over 
Jerusalem, that they would not embrace him. Luke xix. 12 — If thou 
hadsi known, even thou, at least, in this thy day, the things that he- 
long until thy peace ; and John v. -in, Ye will nut come unto me, that 
ye may have life. O what think ye can be the rise of this, that 
C'hri-t should sorrow, because ye will not give up your hearts unto 
him ? Doth he increase his gain, when ye give him your hearts ? 
No, certainly ; but be cannot endure the madness in you, that ye 
should forsake your only gain. 3dly, Would yon do Christ a joyful 
turn, and make his heart glad ? — embrace him : this is clear, Luke 
xv. 5, that when he lindeth the sheep that is going astray, he re- 
tinnitli rejoicing. 1//////, I shall say more unto you, — would ye 
make all the persons nf the blessed Trinity to rejoice? Would ye 
make all the angels of heaven to sing ? Would ye make all the 
saints that are round about the throne to exult forjoy? Then giTC 
your hearts up to Christ, and close with him in the covenant of 
promise; according to that word, Cant. vi. last verse. Return, return, 
O Shuiamite .' Return, return, that we may Innk upon the*. Four 
times that command is repeated, return : and the great argument 
with which he hacketh it is, that all the persons of the Trinity may 
rejoice, that we may look upon thee. Sthly, Consider how he hath 
condescended tu ghre himself at a very low rate. What will ye give 
fin- Christ ?— () sinner ! what will ye giT6 for him ? Would ye give 
the world for Christ? 1 will tell yon what ye will get Christ tor: 
— ye will gel liim for a \er\ Look, I-a. xlv. 22, IdOok until me, all 

i/r rials qf the earth .' And think ye not that is a matchless mercy, 
that the thirty-threi years' Bufferings of Christ — all the pains and 
tortures of his heart- his being under the nnsnpportablc wrath of 
an offended Cod, the fruit of all that would he yours for a look .- 
Will ye deny that to Christ ? do you BTer think to find a more 



GREAT AND PRECIOUS PROMISES. 1 1,3 

down-coming market ? Yea, Gthly, doth, not this speak an admirable 
willingness to have you ? He is to give you that look. It is impos- 
sible for these wicked eyes of ours ever to give precious Christ a 
look ; and therefore, he hath promised to give that to us, that we 
may give to him, Zech. xii. 10 — They shall look to me. That very 
look ye are to get from Christ ; and ye see it is within the compass 
of a promise. Lastly, That speaketh Christ's willingness to receive 
and take you, that he doth not take the first refusal. O Christians 
that are now in Christ ! if Christ had taken a hundred refusals from 
you, ye should never have been in heaven ; but he waiteth for an an- 
swer, and doth not take us at our first word ; according to that word, 
Song v. 2, / am wet, (saith he) with the drops of the morning, and 
my locks with the dew of the night. He was long knocking at her 
heart, and staid a long time there patiently, suffering all the injuries 
he could meet with. And I would only pose you : — Think ye that 
if one of the richest of you were suiting a very poor woman, and she 
refused you so many times, would your proud heart submit to take 
her ? And yet how oftentimes hath the precious heart of Christ 
submitted to so many affronts and refusals that we have given him ? 
I think, if it were possible, Christians would wink when first they 
behold Christ upon the day of their espousals. For, I suppose, there 
wdl be a great dispute between shame and love, desire and confusion : 
shame will make you close your eyes, because you have oft-times 
undervalued that Prince, and yet love will not let you close them. 
Desire will put you to look, though reflecting upon your former 
ways, and will make you blush and be ashamed. 

Thirdly, To persuade you to receive Christ in the offer of his 
free promises, I shall but say these three words, and close : — 1. Look 
to these excellent gifts that Christ bringeth with him — he bringcth 
justification with him, and is not that an excellent gift ? — he bring- 
eth sanctification with him, and is not that an excellent gift ? he 

bringeth joy of the Holy Ghost with him, and is not that an excel- 
lent gift ? — he bringeth the love of God with him, and is not that an 
excellent gift ? — he bringeth patience under sufferings with him, and 
is not that an excellent gift ? But why should I name what he 
bringeth ? He bringeth himself, and all things, and what would 
you have more ? O but for one saving blink of his face ! it would 
make your hearts lay down your enmity that you have maintained so 
long. 2. O Christian ! that ye may close with Christ ; do but re- 
member the happiness that ye wdl have in embracing him. I told 
you not long since, and now I put you in mind again, that there is a 
six -fold crown which shall be put upon your head. Would ye have 
long life ? — then come to Christ, and ye shall have a crown of ever- 
lasting life. Would ye have glory ? — then come to Christ, and ye 
shall have a crown of glory. Would ye have knowledge of the 
mysteries of God ? — then come to Christ, and he shall crown you 
with knowledge. Would ye have eternal felicity, and an uninter- 
rupted happiness ? — then come to Christ, and ye shall have an im- 
mortal crown. Would ye have holiness and sanctification ? — then 
come to Christ, and ye shall have a crown of righteousness ; yea, he 
shall put a royal crown upon your head, a crown of pure gold ; and 



1 I I \mi I'ni.i Ioi B PBOBOSEft 

then tliat word shall be accomplished to the lull. Zech. iz. 16, Then 
shall they be as ike sin, us of a crown lifted up. and as "» ensign upon 
the land. <> what ;• day, think ye, will it he. when Christ shall hold 
your crowns upon his hand, and shall put them upon those heads, 
never to be remoTed again! Here we are often put t<> sigh out that 
lamentation, The crown is fallen from <>nr heads, woe miin ufl, for we 

have tinned. Bui there shall be □ ore sin to make our crown to 

totter. 1. I must tell you. there is ;t fourfold suit of apparel that 
ye .-hall !h> clothed with ere Long: ye are now clothed with heaviness, 
hut then ye shall be clothed with the garments of praise: ami did 
ye ever know such a robe as that? Is it not a more excellent robe 

than the rohes of kings and emperors of the earth, to he clothed 
with praises 9 Many of them are. and shall he for ever clothed 
with infamy and shame. 2. Ye shall lie clothed with change of 

raiment, and shall he brought unto the king in raiment of needle 

work. poor lass, and poor lad. that sit upon the dunghill, 

that know not what it is to have change of apparel ! ye shall have 
it in that day, when Chrisl shall Bolemnize the marriage with you, 
you shall misken yourselves. () Christian! if ye knew yourself never 
so well, you will he forced to cry out — O! is this I ? is this I? that 
am now made perfect through his comeliness ? 3. Ye shall he 
clothed with the garments of immortal glory, ye that have your 
foundation in the dust, and dwell in the houses of day — ye shall then 
be clothed with those excellent robes of immortality, and clothed upon 
with your house from heaven. Lastly, Ye may be clothed with the 

garments of the spotless righteousness of Christ. O ! such a majes- 
tic walk as ye will have, when ye shall have a sceptre in one hand, 
and a palm in the other; these robes upon your back, and these 
crowns upon your heads, and then shall ye he walking through those 
streets that are paved with gold. I shall give you this word to 
think upon, that there are five things that shall he your exercise in 
heaven :- - 1. Ye shall he constantly taken up in wondering. If it 

be not presumption lor us to think a little,— what is the exercise of 
Christ, and the saints that are above? — we conceive it is this : — 
Chris/ is wondering at their beauty, and they are wondering at his 
beauty, — Christ is looking upon them, and they upon him. And i-. it 

not true. that, if Christ he now ravished with one of our eyes. Song 
i\. 9, much more shall he he ravished when both our eyes shall he 
given unto him. and shail eternalU behold him, without going 
a- whoring after other Lovers? 2. Ye shall he continually in the 
exercise of praise— joy and delight shall he going out eternalk : ye 
shall then sweetly warhle upon the harps of ( rod, and shall cry. 

Hallelujah to him that sitteth upon the throne! There shall he no 

discord there there is a sweet and beautiful harmony amongst all 
these spiritual and heaveuh musicians. () ! hut to hear them, it 

were a heaven, though we had not the blessed lot to sing with them. 

.'). Ye shall he continually taken up in the exorcise of love ; (kith is 
your predominant grace when ye are here, hut love shall hi' your 

predominant grace when ye are there. () ! is it not a mysterj to 

take up those sweel emanations of hoe and delight that shall pass 

between Christ and you ? Ye -hall he enfolding Christ, ami Christ 



GREAT AND PRECIOUS PROMISES. 145 

shall be enfolding you. 4. Ye shall be continually beholding him. 
I think it is hardly possible for the wife to remember her husband 
in heaven, though she loved him as her own heart ; they will all be 
taken up in beholding him that sitteth upon the throne; they will 
be thinking it too low an object to be taken up with looking upon 
one another in these relations : all will be ravished in beholding 
him, and one another in him, and for him. O ! the blessed exercise 
of those that are now entered within that city, and within those 
gates, whose name is praise. 5. Ye shall be continually taken up 
in beholding, ye shall be always knowing, and yet never able to 
comprehend the endless mysteries and perfection of Jesus Christ. 

such a study ! — is it not pleasant to be always studying Christ ? 
— and will not these things persuade you ? 

And now, but a word more to those that will not have this free 
offer : — if ye will not embrace Christ and take him, let me tell you 

1 would not be in the stead of that person for ten thousand worlds: 
if ye will not embrace Christ, and take him for your portion, the 
stones of the wall of this house will bear witness against you, and 
they shall have a tongue to speak against you, that ye have been 
invited to take him, and would not. Ere long that day is approach- 
ing, and drawing near, when the atheists and refusers of Christ 
shall change their faith, and they shall change their fear, and they 
shall change their joy, and they shall change their mind ; ye shall 
change your faith, ye that are refusers of Christ : for I know there 
are many that think they have closed with Christ, who never did 
close with him ; that faith shall flee away, and ye shall believe the 
contrary ; ye shall change your love, or at least your opinion of 
your love : ye think ye love Christ, but ye do not embrace him. I 
will tell you what will be your exercise, and I can tell you nothing 
so terrible, — Christ shall eternally hate you, and ye shall eternally 
hate Christ ; there shall be a mutual hatred betwixt you two for 
evermore. O that dreadful word, Zech. xi. 8, shall then be accom- 
plished to the uttermost, My soul loatheth them, and their soul also 
abhorreth rne. And ye shall change your fear ; for now, though ye 
fear not God, nor reverence man, yet the horror of God shall make 
you shake as a leaf; and ye shall change your light, and your judg- 
ment. Ye do now undervalue Christ, and think him of no worth ; 
when Christ is presented unto you, there is no beauty why ye should 
desire him ! But O ! think on that day, when Christ shall sit down 
in the clouds, and ye shall see his beautiful face, every ray of which 
shall be able to captivate your hearts, if they were then capable to 
be ravished with the sight. O ! what will be your thoughts of him ? 
And if the blessings of a crucified Saviour come not upon you, then 
the eternal unsupportable vengeance of Christ shall light upon your 
heads, that would not condescend to take him. Ye shall be cursed 
in your life, ye shall be cursed in your death, and ye shall be cursed 
after death : what say ye to it ? Are ye content to take him ? Ye 
might bless the day that ever ye were born, if ye could once come 
to close with Christ. — Now to him that hath the keys of the house 
of David, that can open your hearts to give him entry, we desire to 
give praise. 



]|lj 0RBA1 AMI PRECIOUS PB0MI8B8. 



-KIU10N IV. 

2o Pi Tin i. 4. Whereby are given unto ut exceeding great ami jirerious 

that by these you ndght be partahert of the divine nature, having 
escaped ilf corruption thai is n the >,«rlil through lust. 

Thkkf. are three most glorious and excellent gifts tli.it God hath 
bestowed upon man — there is that incoinprchen>ive gift of heaven, 
Jesus Christ, who is so called, John iv. 10 ; — and sure Mich a gift 
as that ought in some sense to blind our eyes, and make us to look 
upon all things that arc below him, as nothing. The $eeond rival 
oift that the Lord hath given, is the precious promises of the ever- 
lasting covenant, which are given to us through him. A Christian 
that is united unto him by the bond of faith, may write this above 
the head of every promise of the everlasting covenant, — thit is 
mine, >i,,d this is mine. His third precious gift is the gift of faith, 
which is that grace that maketh use of the two former. And we 
conceive, that our little making use of these three excellent gifts, is 
the great occasion and cause why these four most sad lamentable 
evils have befallen us: — 

■ 1. The evil of a silent conscience, — that, though we be prone to 
cm, unit iniquity, >n,<l <ln love <i reward under en ry grt\ n tree, yet our 
consciences do not speak nor reprove us. And if at any time they 
do speak, yet there are some that are so possessed with a dumb and 
deaf spirit, that they can neither hear what God doth speak, nor 
can they hear their conscience. 2. The evil of a fierce rod, — we 
know not the voice of one rod, and who is he that hath appointed it f 
God doth not now open our ears to discipline, nor seal up <>,!,• in- 
struction. 3. There is that evil of silent mercies, — the mercies that 
we receive of God, we understand not the language of them. Are 
not our mercies, barbarians unto us, speaking to us in an unknown 
tongue ? And yet we may say, there is not a rod, nor a mercy that 
a Christian meets with, but hath a voice if we did understand it. 
Lasth/, There is that evil which hath befallen us, and alas ! this is the 
cap-stone of all — a silent God, who doth not hearken unto the voice 
of our cries, but turneth about the face of his throne, covering him- 
s,lf ir ill, a cloud in his anger, to thai our prayers cannot paw through. 
A'las ! may not each Christian of this time cry out, Call ///<■ no man 
Naomi, but all me Mara, because the Lord hath dealt bitterly with 
me. In short, I think there are these two things that may be our 
lamentation upon the high places of Israel : — 1. That we live 
without Bight of God. 2. That we live without >ight of ourselves; 
and all this is, because we live without sight of these precious gifts 
— Christ and his promises. 

J Jut now to come to the words, — we told you, that in them there 
were these four things holden forth concerning the promises : — 

1. The original and fountain of the promises, in that word, 
whereby, or by whom, 2. The properties of the promises, which, 
we told you, were these four : — The ///V was — that the promises 
were free," holden forth in that word, they are gin )i ; all the promises 



GREAT AND PRECIOUS PROMISES. 147 

of the everlasting covenant being the noble gifts of God. The 
second (of which we are to speak at this time) is this — that the pro- 
mises of the covenant are unchangeable, which is imported also in 
that word, they are given ; the gifts of God being indeed without 
repentance. And as to this, 1. We shall prove the truth of the 
point, and, for this end, consider that place, Numb, xxiii. 19, which 
was a part of Balaam's song, Hath he spoken it, and will he not also 
do it ? — hath he said it, and shall it not also come to pass ? — and 
Psalm lxxxix. 34, / will not break my covenant, nor alter the word 
that hath gone out of my mouth ; — and the point is clear also from 
the name that the promises get in Scripture, — are they not called 
the sure mercies of David ? Isa. lv. 3 ; and are they not sometimes, 
in Scripture, called truth ? as we may see from Micah vii. 20. 
Thirdly, The nature of the covenant proveth it, in that it is called 
an everlasting covenant ; and sometimes a covenant of salt, because 
that covenant is above the reach of alteration or putrefaction. 
Fourthly, It may be likewise shewn from the constant experience 
that the saints have had of the unchangeableness of the promises : 

this Joshua taketh notice of, chap, xxiii. 14, when he was dying, 

There hath not failed, saith he, one thing of all these good things that 
God hath sjjoken ; and he is so confident of this, that he is forced to 
repeat that word over again in that verse ; and he taketh notice of 
it, Joshua xxi. 45, where he hath that same expression again, There 
hath not failed, saith he, one thing of all the good things that God hath 
spoken unto tis by Moses. And indeed, there is nearly six thousand 
years' experience that preacheth this truth, the promises are un- 
changeable ; so that we may now say, The word of the Lord is tried 
as silver, it is purified in a furnace of earth hot seven times. If there 
had been any falsehood in the precious promises of the everlasting 
covenant, six thousand years' trial should have brought it to light : 
but doth not every one of the cloud of witnesses that have gone be- 
fore us, leave this testimony upon record, — Faithful is he that hath 
promised, who will also do it: his promise is with the night, and with 
the day ? It cannot be altered, the ordinances of heaven continue 
to this day ; much less can this covenant of love be broken or 
altered, — only we would have you taking this caution by the way, 
that there are some conditional promises that God passeth unto his 
people, which, in the depths of his spotless wisdom, he doth not 
accomplish unto those who never fulfil the condition ; such was the 
promise that he gave to the Israelites in the land of Egypt, of their 
possessing the land of Canaan, who yet died in the wilderness. And 
hence is that strange word, Numb. xiv. 34, Ye shall know my breach 
of promise, saith the Lord; which is a w r ord spoken after the man- 
ner of men, not importing any change of purpose in God, but only 
shewing, that because they did not believe, and so fulfil the condi- 
tion of the promise, therefore it was not to be fulfilled personally to 
them. 

The second thing that we shall speak to upon this — that the pro- 
mises are unchangeable — shall be to propose these six golden pillars, 
and excellent foundations, upon which the unchangeableness of the 
promises are built : and the first of them is, — The omnipotency of 

k 2 



IIS i.KKA'i and PBBOIOUfl PBOMI8C0. 

I that there is nothing that he hath promised, but he is able to 

effectuate, and to bring to pass : therefore, 2d Cor. vi. 18, when 
(iod hid been passing many excellent promises, he strengthened) 
their faith with tlii-. Thus satth ///■■ "Lord God Almighty. And no 

doubt, where the word of this King is, there is power; and who 

can say unto him, what tl>>si thou ? misbeliever of the precious 
promisee of the covenant ! be ashamed to cast up your eyes to 
heaven above, or to the earth beneath. We think the -tars, the 
sun, the moon, and all the works of God, may speak out that to 
you, Do not misbelieve God, but trust in him thai it wonderful in 
counsel, and excellent i" working. The second golden pillar is, 7V/<> 
wisdom and infinite counsel of God; — he hath not only complete 
ability to accomplish the promises that he hath given, but he hath 
the depths and treasures of knowledge, by which he hath contrived 
the way of the accomplishment of such a promise. Hence is that 
word, 2d Sam. xxiii. 5, that the covenant is well ordered s which 
speaketh out the wisdom of God ; and then that word is subjoined, 

the covenant is sure. Yea, the covenant of grace is such a thing, 

that there is so much of the art of heaven, so much of the infinite 
wisdom, shining in it, that it is called the counsel of God; Heb. vi. 
17, That ye might know the immutability of his counsel. The third 
golden pillar is, The in finite love of God; that though there be 
nothing in us that can put him to accomplish the promises, yet he 
will take an argument from his own love, to make out such a pro- 
mise unto us; that there is sometimes, if not always, nothing in us, 
but that which may speak forth delays of the accomplishment of 
the promises ; but when God can bring no argument from us, he 
can bring an argument from his own love, as Deut. vii. 8, where, 
giving a reason of the accomplishment of promises, andof his love 
to them,— I loved yon, saith he, because I loved you ; there being no 
reason that can be given for love, but love. The fourth golden 
pillar is, T/"- unchangeableness of the promises ; that he is the same 
yesterday, and to-day, and for ever, and without all alteration and 
shadow of change. Hence ye may see, Exod. iii. 14, when God is 
repeating many precious promises unto Closes, he, as it were, 
strengthened) Moses's faith with this, / am, saith he, tlmt I am ,• 
which we conceive to point forth the unchangeableness of God, that 
what hi' hath said, he will certainly accomplish in his own time; and 
though the vision do tarry, yet at last it shall speak. The jifi/i golden 
pillar is, The faithfulness of God ; and that he is one that cannot 
lie but certainly will make out what he hath spoken. Love maketh 
the promises ; tin- faithfulness and power of God accomplish the 
promises, and the infinite wisdom of God chooseth the most fit time 
for performing them. Hence it is said, Psalm cxix. 89, !><>, Thy 
nord, Lord, r settled in heaven : and the ground of it is 

in the following verse. For thy faithfulness is unto all generations. 
Hence you may see, that oftentimes when God is making promises 
to his own, he putteth to that word, /, that speak in right* ■■■ 
[sa. alv. and I-a. lxiii. 

O ! must not the promises be unchangeable that are made by the 
Father, who is the God of truth - Must not the promises be 



GREAT AND PRECIOUS PROMISES. 149 

unchangeable, that are received and merited by the Son, who is 
truth himself, and the faithful Witness, and Amen ? Must not the 
promises be unchangeable, that are applied by the Holy Ghost, who 
is the Spirit of truth? And must not the promises be unchange- 
able, that are made known unto us by the gospel, that is the word 
of truth ? Was there ever any who could leave that upon record 
of God, that he was unfaithful in the accomplishment of his pro- 
mises ? O ! what a clear sight of the faithfulness of God shall a 
Christian get, when he shall be standing upon the utmost line, be- 
tween time and eternity ? Then he will see God faithful in accom- 
plishing all his promises unto him, from first to last. 

The last golden pillar is, The justice of God ; his justice now 
putteth him to accomplish his promises ; mercy and righteousness 
have now kissed each other : hence is that word, 1st John i. 9, He 
is just and faithful to forgive ; so that now the accomplishment of 
the promises is not only an act of love, but an act of justice also. 
We confess, indeed, love and mercy make the promises, but justice 
and truth also put God to the accomplishment of them. Hence is 
that word, Micah vii. 20, To perform thetruth to Jacob, and the 
mercy to Abraham. Why is it mercy to Abraham, and why is it 
truth to Jacob ? It is, in short, this, — because mercy made the 
promises to Abraham, but truth did accomplish the promises to 
Jacob. 

The third thing that we shall speak to from this, — that the pro- 
mises are unchangeable, — shall be to press these six duties upon 
you from this point. 

O Christians and expectants of heaven ! who have Christ in you, 
the hope of glory, rejoice and be exceeding glad, that the promises 
are unchangeable. 1. This is a duty that is pressed from that 
ground, Heb. vi. 18, That by tivo immutable beings ive might have 
strong consolation. There is exceeding much joy that may come to 
a Christian from this, that the promises shall be accomplished in 
their own time. We conceive that the word unchangeable is en- 
graven upon the head of many a Christian's mercies. Is not un- 
changeable written above the head of your promises ? Is not 
unchangeable written upon the head of your blessedness ? Is not 
unchangeable written above the head of your enjoyments of God ? 
That day is coming, when he shall have unchangeable love, un- 
changeable enjoyment of God, and all things unchangeable. And 
we conceive, that if these two were believed, the truth of the pro- 
mises, and the unchangeableness of the promises, a Christian might 
walk through this valley of tears with joy, and comfort himself in 
hope. 

The second duty that we would press is this — that ye would sur- 
cease and give over your disputings, and carnal reasonings about 
the accomplishment of the promises. Since the promises of God 
are unchangeable, ought not we, with this, to silence misbelief and 
all that blind human reason can say ? This is pressed, Heb. vi. 
16, An oath for confirmation is an end of all strife. Gods confirm- 
ing of his covenant by an oath ought to cut short the disputings of 
misbelief. And here give me leave to point out a little those 

k 3 



13U l.KKAT AND PBSGIOU8 1'lK.Ml- 

grounds, upon which it is that Christians do so much dispute the 
accomplishment of the promises ; and .-o let you see how all these 
things may be answered, from these six pillars that are given of 
their unchangeable: 

The first is, when dispensations do seem to contradict the truth 
of the promise*, the promise speaketh one thing, and dispensations 
seem to speak another. And this is the occasion that oftentimes a 
Christian cries out, doth hit This is clear 

from the practice of David, 1st Sam. xxvii. 1. When dispensations 
were upon the top of the accomplishment, and the truth of the 
promises, then misbelief ariseth as a champion mighty to war, and 
crieth out, / shall one day fall l>/ tl • And we con- 

ceive that dispensations, contradicting the truth of the promises, 
were the occasion of his speaking that word, Psalm cxvi. 11, 1 
in nt>/ hade, 'ill m r*. And I would only say to you that 

dispute the truth of the promises upon this account, that dispensa- 
tions contradict them, do but consider this — God in his ways is not 
like unto you. Would ye know the time when the promises are 
nearest their accomplishment ? It is, then, when we can least see 
that they are to be accomplished. The promises are never nearer 
their performance, than when we think they are farthest off from 
it ; and therefore let the faith of the omnipotency of God uphold 
your spirit under such a debate: then let dispensations speak what 
they will, ye may answer all with this, t&SMjf too hard 

]a,ii — there is nothing too hard for the Lord. I grant, this may 
try the strength of the strongest faith ; yea, we find it hath made 
the best to stagger, when they had no probabilities to tell them that 
the promises shall be accomplished : this was the ground of Sarah's 
misbelief, Gen. xviii. 12, that when she heard she should bear a son 
in her old age, she laughed Avithin herself, and did, as it were, 
mock at such a promise. And this was the ground of Moses's mis- 
belief, Numb. xi. 21, 22 ; he did not see a probability that such a 
multitude should be fed with flesh ; and therefore did he call in 
question the truth of that promise. This was the ground of the 
misbelief of that lord, that is made mention of, 2d Kings vii. 2. 
And this was the ground of Zechariah's misbelief, Luke i. 2l». But 
I would -ay to you, that do so much consult with probability in the 
exercise of your faith, these two things : — 

1. There" is nothing too hard for God : this was the very argu- 
ment that God took to convince Sarah, in the 14th verse of that 
x\iii. chap., Jo then any thing too hard f I 2. Faith is never 

in its native and spiritual exercise, till once probability contradict 
the truth of the promise ; then faith is put upon the stage — then 
faith doth act : but as long as faith and probabilities think one 
thing, then the day of the trial of the strength of faith is not yet 
come. 

The second ground upon which Christians dispute the accom- 
plishment of the promises is, their much disputing of their interest 
in God ; sometimes a Christian will believe a promise, and before 
the accomplishment of the promise comes, his hope will be 
darkened, his interest in Christ will be obscured, and then he quits 



GREAT AND PRECJOl'S PR0M1- 161 

his faith in adhering to the truth of that promise. These two were 
conjoined together — want of the faith of our interest, and want of 
the faith of the accomplishment of the promise ; as is clear from 
that word, Psalm lxxvii. 8, It his mercy d f There is dis- 

puting of his interest, and presently this is subjoined — doth, hi 

-'all far et Except a Christian can read his name in 

the ancient records of heaven, and can seal this conclusion. I am my 
l's, and my beloved i? mine, it will be a hard and difficult task 
for him. if not impossible, to believe the promi- 

The third ground of a Christian's disputing the truth of the 
promise is, his mistaking the way how the promises are to be ac- 
complished : there are some that suppose that, whenever thev close 
with a promise by faith, there is no more but to enter into the pos- 
session of such a promise : but do not mistake it — between your be- 
lieving the promise, and the accomplishment of it, there mav be 
sad and dark days intervening, according to that word in 3Iark x. 
30, where Christ, passing great promises to his disciples, as it were, 
doth add, do not mistake me, that ye shall have these promises 
without trouble and affliction — Ye shall receive, saith he, an ku 
fold in this I if wit A Christian, when he believeth 

the promises, must resolve to have a winter before the spring-time 
come, wherein the promise shall bud and flourish. 

The fourth ground of a Christian's disputing the truth of the pro- 
mises is, when the promises are long in their accomplishing. A 
Christian, when first he meeteth with a promise, will cry out, O 
But when time is taken for the accomplishment of it, then 
his faith beginneth to faint, and his hope beginneth to languish and 
give over. Yet sometimes Christians fall into this fault — when 
they believe a promise, they fix a day for the accomplishment of it ; 
which, if God do not keep, but go over, then they immediatelv cry 
out, What . that I should /rait? and /chat is my con- 

• * I shi old prolong my day; ? This is clear in the prac- 
tice of Abraham, where the promise of having a numerous seed 
being given to him, Gen. xii. 2, the long time before that promise 
was accomplished in part to him. was the occasion of his misbelief 
that he vented, Gen. xv. 3, Lord, what rcilt thou git / that 

But ye must know, that before the vision shall 
speak, there is an appointed time that ye must wait, according to 
1-t Pet. v. 9. 10, After ye ha I a. while, then the promises 

shall be accomplished, and ye shall be made perfect. 

The nfth ground upon which Christians call in question the ac- 
complishment of the promises is, the consideration of the greatness 
of the thing that is promised, when thev compare it with their own 
worth and deserving ; then they be^in to dispute, O ! shall such a 
thing be ? Shall unworthy I — shall sinful I — shall self-destroying 
I — shall I, that am less than the least of his mercies, receive the 
accomplishment of such a mercy ? This, we suppose, was one 
ground of Abraham's misbelief, Gen. xvii. 18, when he cried out, at 
that same time when the Lord was giving him the excellent pro- 
mise of an Isaac, that Ishmad might lice! he thought an Isaac 
such an excellent mercv, that he could not, without presumption, 

k 4 



l.VJ ((HEAT AND PRBOIO08 PBOMI8B0. 

expect the accomplishment of that promise. And in Zech. viii. 6, 
this was the ground <>{' their misbelief, which God doth sweetly 
obviate, — //' it hi wonderful in //>■■ eyes of tke remnant of his people 
in thest days, should it not also be wonderful in mim ? 

The last ground upon which a Christian disputes the accomplish- 
ment of the promises is, when in the time between their believing, 
and the accomplishment of the promise, they fall into some gross 
iniquity : thi> maketh them exceedingly debate, whether the pro- 
mise shall be accomplished unto them ; for since they have trans- 
gressed the covenant of God, and have broken their purposes and 
resolutions, they cannot suppose God will abide faithful to them, 
and once accomplish his promise to them. And the only way to 
answer this dispute is, to look to the faithfulness of God, and use 
that word, Sid Tim. ii. 13, Though tee believe not, yet God doth abide 
faithful — he cannot deny himself. 

And now to shut up this second duty, that we press from the un- 
changeableness of the promises : I shall only say these two words 
unto you: — 1. Assure yourselves of this, that these accomplishments 
of the promises, that come not through the lively exercise of faith, 
do lose much of their sweetness, much of their lustre, and much of 
their advantage. Sometimes a promise will be accomplished unto a 
Christian, when he hath not been much in the constant and lively 
exercise of faith in believing such a promise : but then the disad- 
vantages that attend such a one, are not easily expressed : how often 
may he cry out, The Lord teas in this place, and I was not a?vare ? 
How little of God doth he see in it ? How short is he in praises, 
and rendering unto the Lord according to the good he hath re- 
ceived ? How negligent in improving or keeping the mercy, and 
how loath to lay it out for God, when he seeth the Lord hath need of 
it ? And many things more of this kind, which may press us to be 
stedfast in believing. 2. O dispute less, and believe more ! — what 
profit shall you have of your disputings ? And if ye would produce 
all your strong arguments, why ye should not believe the promises, 
ye may drown them in this immense depth — God is unchangeable. 
Let me say but this further, — there are three most remarkable 
changes in a Christian, in his making use of the promises: — First, 
Sometimes he will believe the promises, and make application of 
them, and ere many hours go about, he will misbelieve that pro- 
mise, which presently he believed. Will not sometimes a Christian 
in the morning cry out, / am my beloved's, and my beloved is mine ¥ 
— and ere twelve hours come, he will change bis note, and cry out, 
' mv hope and my strength is perished from the Lord." Sometimes 
a Christian in the morning will cry out, my mountain stand,/// strong, 
I shall never be moved; and ere may hours go about, he will change 
his note, and cry out, thou hast hid thy face from m<\ and I was 
troubled. Secondly, Sometimes a promise will be to a Christian 
sweeter than the honey-comb j sometimes a Christian will die and 
live upon the promise ; sometimes the believing of a promise will 
be to a Christian as the valley of Achor, a door of hope, that will 
make him to sing, and yet, ere many days go about, he may come 
to that very same promise, and it will prove tasteless to him, as the 



GREAT AND PRECIOUS PROMISES. 153 

white of an egg, so that he may cry out, " O that it were with me as 
in the months past, and in the ancient times !" And O ! where is 
the sweetness that I found in such a promise ? O ! it is gone, it is 
gone, and I am left desolate. thirdly, Sometimes when a Chris- 
tian will be believing such a promise, and resting upon it, he will, 
through the spirit of the Lord, see much light and clearness in that 
promise — he will take up the deep things of God that shine therein : 
and, at another time, he may come to that same promise, and it may 
be dark to him, so that his light hath evanished. And sometimes 
the joy of a Christian in the promise will be gone, when his light 
that he had in it may remain with him. A Christian may come to 
the promise, and find its ancient light, yet not his ancient joy, nor 
his ancient delight. Therefore, if ye would have the promises 
always sweet unto you, pray over them, pray that God might 
breathe upon such a promise, and make it lively unto you. 

The third thing that we would press upon you from the un- 
changeableness of the promise, is that which, by proportion, ye may 
gather even from this, that the threatenings of God are unchange- 
able ; these two are conjoined : yea, Joshua seemeth to infer the un- 
changeableness of the threatenings, from the unchangeableness of the 
promises, chap, xxiii. 14, compared with ver. 15. And these two 
are conjoined, Zech. viii. 14, 15, That as I thought to punish you, 
and it hath come to pass ; so I have thought to build you up, and it 
shall come to pass ? And I would, from this, desire you to stand in 
awe, lest you come under the lash of the unchangeable threatenings 
of God : for know, that as God is unchangeable in the promises, 
and there is not one word in all the everlasting covenant that shall 
not be accomplished ; so likewise know, there is not a curse in all 
the book of the covenant, but it shall be accomplished in its time. 
And know this likewise, that the day is coming, when that sad 
word that is in Hosea vii. 12, shall be accomplished, / will chastise 
them, as their congregation hath heard. And O ! ye that live in this 
place, if all the threatenings that your congregation hath heard, 
shall be accomplished in their time, ye may take up the last words 
of Balaam's song, alas ! Who shall live, when God shall do all those 
things ? And therefore since the threatenings of God are unchange- 
able, as also the promises, life and death are set before you ; and 
either ye shall be the object of the unchangeable threatenings of 
God, or ye must be the object of the unchangeable promises of God ; 
and therefore, I would from this charge you, that as you would 
not be helpful to the destruction of your own immortal souls, you 
would not undervalue the threatenings that ye hear in your congre- 
gations, since there is a declaration past, that the threatenings in 
your congregations shall be accomplished. 

Now there is that fourth duty that we would press upon you 
from this, that the promises are unchangeable ; have an unchange- 
able love to the promiser ; let this commend the promiser, let this 
constrain your hearts to delight in the promiser. O what a blessed 
dispensation of love is this ! that an unchangeable God should make 
unchangeable promises unto changeable creatures ? If the pro- 
mises of the covenant of grace were as changeable in their nature , 



154 (.iikat and msoioufl PKomsn. 

as we arc changeable, there should not one of us go to heaven. But 
know, it is the blessed design of love, and it hath been a blessed 
practice of the infinite wisdom of God, that when he hath to do with 
changeable creatures, he will give them unchangeable promises. And 
I would once invite you again, that you would come near and em- 
brace this unchangeable promiser ; I shall speak these five words 
that may persuade you : 1. Christ is easily to be gotten, if ye will 
but take him : ye will get Christ, if you will but hear ; yea, for one 
listening of your ear to his voice, ye shall get him, according to that 
word, Isa. lv. 3, Hear, and what of that ? and your eoule shall live, 
Is not this to get Christ at an easy rate ? And as we spake before, 
re will get Christ for a look, and is not that an easy rate ? Isa. xlv. 
22, Look " ntn me all the < mde of the <<>/■//>, <n></ be ye waned. Have ye 
a desire to take Christ? Ye shall get him for that desire; ac- 
cording to that word, Isa. lv. 1, Ho, every '///< thirtieth, let him 
come ; and /"■ that wiU, let him come. Will ye but consent to take 
him, ye shall have him, and what can ye have at a lower rate than 
this? Shall never your cursed hands take the pen, and put your 
name to the blessed contract of marriage ? Shall never these 
cursed hearts of yours cry forth, even so I take him, and do 
promise to live to him, and to die to him ? O strange ! will ye not 
do it ? Upon what terms would the world have Christ ? Is it 
possible to have him without a consent to take him ? Oh ! if ye 
would but open to him, lie would condescend to come in unto you, 
and sup too with you, and ye with him. Do ye but stir to open, 
Christ hath the keys in his own hand, and he will help you to open. 
Oh ! what if Christ, the precious gift of heaven, the eternal ad- 
miration of angels, that branch of righteousness, shall be despised, 
being offered upon so easy terms ? Then cursed eternally shall be 
the person that thus undervalueth Christ, it had been better for him 
that he had never been born ; cursed shall ye be in your birth, and 
in your life, and in your death ; all the curses of the persons of the 
Trinity will light upon you ; yea, believe it, O wife that hath a be- 
lieving husband, in the day that the great sentence of eternal ex- 
communication from the presence of the Lord, shall be passed 
against the undervaluers of Christ, a believing husband will say 
amen to that sentence, even to his wife that did thus undervalue 
that noble Plant of llenown, and the wile, upon the other part, will 
say, with hearty consent, amen to that sentence, against the unbe- 
lieving husband, and the father to the son, and the son to the father. 
Now, there is this fifth duty that we would press upon you from 
this, that the promises are unchangeable : that ye would be per- 
suaded to make the promises your portion, and your inheritance ; 
what can ve want that will choose the promise for your portion ? 
I know your cursed eyes do not love to make invisible promises, 
and that invisible crown, and an invisible God your portion : we 
love to walk by sight, not by faith. But O ! if you knew once 
what it were but to claim a relation to Christ. Did you once know 
what it were to have but Christ a moment between your breasts, ye 
would cry forth, O ! who would not love him, who is the King of 
saints ? 01 who would not be content to quit all things, that they 
might get Christ, that noble pearl of price ? 



GREAT AND PRECIOUS PROMISES. 155 

And there is this last duty that we would press upon you from 
this, that the promises are unchangeable ; read a lecture from this, 
O Christians ! even your misbelief. God hath confirmed this ever- 
lasting covenant with an oath, with the blood of his Son, by the 
two great broad seals of heaven, the sacraments of baptism, and the 
Lord's supper : and what doth all these confirmations speak, but a 
dreadful misbelief? And that we may know what it is to be rest- 
ing on a naked word of promise, 1 shall say no more, but desire 
that ye would consider and take notice of these three. First, Ye 
have been solemnly and often invited by the ambassadors of Christ 
to close with him, and to take him for your husband and your 
lord : and will you consider presently, that all the angels in heaven, 
and all that are about the throne, and the three most glorious, most 
blessed Persons of the Trinity, that they are witnesses, and shall be 
to your dissent ; and are there not many here whose hearts could 
never be brought up to give a hearty consent to close with Christ, 
that is the great promiser, and who hath laid all the bonds that 
heaven or earth could contrive, to gain sinners unto himself? O 
precious Christ ! what could he do to persuade vis to love him, 
which he hath not done ? And yet that may be your name, which 
is in Eph. ii. 2, Children of disobedience : or as the word is, Chil- 
dren of impersuasion ; we cannot be persuaded. 

Secondly, I fear if Christ himself would come from heaven and 
invite you, and say, here am I, embrace me ; there are some here 
who would close not only their eyes, but their ears ; they would 
close their eyes, lest the beauty of Christ should allure them ; they 
would close their cursed ears, lest they should be gained and cap- 
tivate by the sweet enchanting voice of that blessed Charmer, when 
he should charm so wisely. And, lastly, Wilt thou tell me, O 
Christian, and expectant of heaven ! what a day shall it be when all 
the unchangeable promises of God shall be accomplished ? What 
a day shall it be when that promise shall be accomplished, ye shall 
see him as he is ? What a day shall it be when that promise shall 
be accomplished, ye shall be made like unto him ? What a day shall 
it be when that promise shall be accomplished, ye shall know as ye 
are known ? O ! are ye not longing for the day of the full accom- 
plishment of the precious promises of God, when ye shall sit down 
and comfort yourselves in the eternal and unspeakable fruition of 
them ? O ! let us long and wait till the day shall be when the 
voice shall be heard in heaven, that the mysteries of God are finish- 
ed ; till the day when the voice shall be heard in heaven, behold, the 
bridegroom cometh, go ye out to meet him. O ! how unwilling are ye 
to leave a world ? And how gladly would we take up our rest on 
this side of Jordan? I think, if this were the night that that 
blessed voice were to be heard in heaven, behold, the bridegroom 
cometh, go ye out to meet him : some, if not many, of the Christians 
(that are so indeed) in this time, would cry forth, O ! spare a little, 
that we may recover strength, before we go hence, and shall be no more. 
Are ye not longing to bring the King over Jordan, and to bring 
him home to yourself, and to have your heart brought home to 
him ? O blessed, blessed, are those that are above ! Is not the 



1,0(3 GREAT AND PRECIOUS PROMISES. 

f those that shout for rieturg, heard amongst them ? Is not the voice 
of those that sii/g far />/', heard amot igst themf Job doth not now 
.•my more complain, /I /"/ dust thou make me to possess the iniquities of 
my gm<t//, and settest a print upon my keels f David doth now no 
more complain, Why do thy promisee fail far evermore f But rather 
doth sweetly sing, how are thy promises fulfilled for evermore ? 
Ih man doth now no more complain, While I suffer thy terrors, I 
am distracted: but rather crieth out, while I feel thy comforts, I am 
ravished. The voice of mourning is now sweetly gone away ; and 
the voice of hallelujah, and of eternal praising of him that sitteth 
upon the throne, is now heard in place of it. O such a day, that 
shall never admit of a following night ! Now, to him that is upon 
his way, that will come, and shall come, and shall not tarry, we de- 
sire to give praise. 



SERMON V. 



2d Peter i. 4 Whereby are given unto us exceeding great and precious pro- 

mises, that by these you might he partakers of the divine nature, having escaped 
the corruption that is in the world through lust. 

There are three cardinal and excellent graces that are exercised 
and taken up with the precious promises : there is this excellent 
grace of faith, that believeth the truth and goodness of the pro- 
mise : there is the precious grace of hope, that with patience waiteth 
for the accomplishment of the promise, and doth stay until the 
vision speak : and that noble grace of love, that loveth the things that 
are promised, and taketh exceeding much delight in the Promiser. 
If we may be allowed to speak so, we think these strange revolutions 
and times we live in, are another Ecclesiastes, which doth fully 
preach forth the vanity and emptiness of all things that are below 
God : and we do indeed conceive, that it is the great design of God, 
in the darkening of our pleasant things, and in making every guard 
to wither, under the shadow of which we use to repose ourselves, 
and in famishing all the goods of the earth, to bring his own to de- 
light themselves in this visible treasure, the promises of the ever- 
lasting covenant, and in him who is the substance of them ; and 
that since all things else are declared to be vanity, we might choose 
these as our portion for ever. 

At the last occasion that we spake upon these words, we were 
speaking unto the properties of the promises, and we told you that there 
were four of thein bolden forth: 1. The freedom of the promises. 
2. The unchangeableness of the promises ; of which two we have 
spoken unto you, and now there remain other two to be spoken 
unto, viz. That the promises are exceeding great, and that 
they are exceeding precious : a sweet and excellent, though a 
rare conjunction, greatness and goodness here kissing one another, 



GREAT AND PRECIOUS PROMISES. 157 

preciousness and highness linked together by the bond of union. 
And we shall speak unto these two properties together, and shall 
clear a little this thing, in what respects the promises of the cove- 
nant may be called exceeding great and precious : and we conceive, 
in short, they may be called in these eight respects. 1. They are 
exceeding great, in respect of the great price that was laid down to 
purchase them ; there not being a promise of the everlasting cove- 
nant, above the head of which this may not be engraven in great 
\ettevs, Here is the price and purchase of blood. And no doubt this 
ought highly to commend the promises, that are bought at so in- 
finite a rate. Must they not be great and precious things, that so 
wise a merchant did lay down so infinite a treasure for the pur- 
chasing of them ? 2. They may be called exceeding great and 
precious, in respect of those great and precious things that are pro- 
mised in them. Is not godliness a great thing ? And this is with- 
in the bosom of a promise. Is not heaven and eternal enjoyment 
of God a great and precious thing ? And yet this is within the 
bosom of a promise. Are not the knowing of God as he is, our per- 
fect conformity with God, our victory over idols, great and excellent 
things ? And yet all these are treasured up in the promises. 3. 
They may be called exceeding great and precious, in respect of the 
great advantage that redounds unto a Christian through the enjoy- 
ment of them. The promises of the everlasting covenant (if we 
may so speak) are the pencils that draw the draughts and linea- 
ments of the image of Christ upon the soul : it is the promise of 
the everlasting covenant, by which we are changed from glory to 
glory, as it mere by the Spirit of the Lord ; and as Peter doth here 
speak, the promises are such things, whereby we are made partakers 
of the divine nature. 4. They may be called exceeding precious, in 
respect of that near relation that they have unto Jesus Christ : what 
are all the promises of the covenant of grace ? Are they not 
streams and rivulets that flow from Jesus Christ? Christ is the 
fountain out of which all these promises do spring : and can this 
fountain that is sweet in itself, send forth any bitter waters? Must 
they not be precious things, that have such a noble descent ? — as 
the streams of love, flowing out from the Father to the Son, and 
from him unto us, as the pouring out of ointment upon the head 
of Aaron, which ran down the head unto the skirts of his garments. 
5. They may be called exceeding precious promises, in re- 
spect that they, or rather Christ in them, are the object of precious 
faith. What is the meat upon which faith doth feed ? Is it not 
upon the promises of the covenant, and Christ the kernel of them ? 
What are those things that faith taketh so much delight in, and is 
supported by ? Is it not the promises of the covenant ? 6. They 
may be called exceeding precious, in that they are the things that 
guide and lead us to precious Christ. There is not a promise with- 
in the book of the covenant, but (as it were) crieth forth with a loud 
voice, O ! come to Christ. The promises are indeed the star that 
leadeth us unto the house where Christ doth lie, and there is no ac- 
cess unto Jesus Christ, but by a promise. Christ is to be found 
there, for he dwells within the bonds of the everlasting covenant, 



158 GltKAi ami PBBOIfttn PB0BIBB6. 

and there he will tryst with bis people, and be found of them. And, 
7. Thev may In- called exceeding precious, in respect that the 
saints have found Bucb sweetness, and Bach unspeakable delight in 
the promises. Did not David find a great sweetnes in the pro- 
mises, when he cried forth, the words of thy mouth are better unto 
7»«' than thousands of gold and sllr, r ? Did he not find much sweet- 
ness in the promises, when he was constrained to cry out, thy hue 
'. ,■ nut., in. than honey, and the honey-c omb ? David (in a man- 
ner) was put to a timi plus, to find out any suitable similitude, and 
significant resemblance, to point out the sweetness of the promises : 
though we may see the Christians of this time in a spiritual fever, 
they have lost their spiritual taste ; so that we may say, if we may 
allude unto that word, 2 Sam. xix. W) , J am this day fourscore years 

old, and cannot diteern between g land > ell ; can thy tenant taste 

what I 1 at, or what I dt Ink ? They know not what it is to be over- 
come with the sweetness that is to be found in these excellent 
streams of divine consolation. Lastly, The promises may be called 
exceeding precious, in that the saints have a high and matchless ac- 
count of them : hence that word here rendered j>r< clous may like- 
wise be rendered honourable, which speaketh forth that there is 
nothing that hath so much of the esteem of a Christian, as the pro- 
mises. Would ye put wisdom, or riches, or honour, or what ye 
will, in the balance with the promises, they would cry forth, what 
shoubl I profit to gain all these, if I lose the promises f We shall 
say no more of this, but that the promises are indeed that apple, 
the eating of which, would make us in some respect (and in humi- 
lity be it spoken) as God, knowing good and ceil. The promises are 
these things that do elevate the soul unto a divine conformity with 
God. And O that this might be the fruit of them ! The pro- 
mises are as cords let down to souls sinking in miry clay, and in the 
horriMt pit : do but lay hold upon them, and ye shall undoubtedly 
be drawn up, and ye shall set your feet upon a rock, and order all 
your goings. 

Now we come to speak to the third thing in the words, which is 
the advantage and unspeakable gain that floweth to a Christian 
through the promise, holden forth in these words, that by these ye 
might h partakers of the divine nature: which words do not hold 
forth, that there is any substantial change of our natures into the 
essence of God ; but only it holds forth this, that the soul that is 
taken up in believing of the promises rises unto a likeness and con- 
formitv to him in holiness, wisdom, and righteousiu --. And as 
these advantages come to a Christian through the promises, 1. \\ e 
mast lay this for a ground, that the fruit of all cometh to him 
through the believing of the promises, and in making application of 
them. 

And ihc first is, that they do exceedingly help and promote that 
excellent necessary work of mortification : this is clear from the 
words of the text, as likewise- from 2 Cor. vii. 1, Having tins, pro- 
mise*, dearly beloved, l<t as cleanse ourti Ives from all JUthiness of the 
fhsh and spirit, per f ect ing holiness In the fear of the /.<<></. And the 
influences that the promises have upon sanctification. may be shown 



GREAT AND PRECIOUS PHOMISES. 159 

unto you in these three. First, They lay upon a Christian a divine 
bond and obligation to study holiness, that since Christ hath signi- 
fied and testified his respects unto us, in so ample and large a way, 
as to give us such precious promises, Ave ought to endeavour to 
study holiness, which is that great reward of love that he seeketh 
from us, for all things that he hath bestowed, and we receive ; and 
this is the meaning of that, 2 Cor. vii. 1. Secondly, The strength 
and furniture of a Christian, for fulfilling and accomplishing the 
work of sanctification, lieth within the promises : are not the pro- 
mises of God unto a Christian, as Samson's locks, in which their 
great strength doth lie? And if once they cut themselves off from 
the promises through misbelief, their strength doth decay, and they 
become as other men. Where must the children go to for strength ? 
Is it not to the promises ? Is it not to the name of the Lord ? 
Yea, this is the strength of a Christian, unto which he must resort 
continually. And, Thirdly, The promises of God hold forth that 
unspeakable reward, that attendeth that Christian that shall study 
holiness. There are several promises of the everlasting covenant 
that cry forth to the Christian, to him that overcometh, will this 
truth be fulfilled : and this doth exceedingly provoke a Christian to 
wrestle with all the discouragements he meeteth with in the way ; 
he burieth all his anxieties within the circle of his immortal crown, 
which he hopeth for, and seeth in the promise ; and his hope maketh 
him dispense with his wants, his expectation maketh him overcome 
his fears, and his looked-for joy maketh him to dispense with his 
sorrow. 

The second advantage is, that the faith of the promises doth help 
a Christian to a spiritual and heavenly performance of the duty of 
prayer, and withal maketh him delight in the performance of it ; 
this is clear from 2 Sam. vii. 27, where David believing the pro- 
mises, it is subjoined, he found in his heart to pray that prayer unto 
God : and if any will look unto the words of that prayer, he will 
see them running in a heavenly and spiritual strain, speaking of 
him as one much acquainted with God, and under most high and 
majestic apprehensions of his glory ; as is clear also, Psal. cxix. 147, 
I prevented the damning of the morning, and cried : as if David had 
said, would ye know what made me thus fervent, thus diligent in 
prayer ? It was, that / hoped in his word. And hence it is, that 
he hath so many prayers in that Psalm. All were occasioned 
through the faith of the promises ; as, for instance, when he cried 
forth, quicken me according to thy word, be merciful unto me accord- 
ing to thy word. 

We conceive the faith of the promises helpeth a Christian in his 
prayer to these four divine ingredients of that duty. 1. It maketh 
him to pray with faith : when once he buildeth his prayer upon the 
promises, then he ventureth his prayer with much confidence of 
hope, according to that word, Psal. lxv. 3, where ye may see a man 
believing, and praying when he is believing, and expressing his 
confidence most strangely in these words, as for our transgressions 
thou shalt purge them away; it is not said, thou wilt purge them 
away, but thou shalt : which speaketh forth both the confidence of 



lGU OBKAT AND PRECIOUS PROMISES. 

faith, and the boldness of faith. A Christian that believeth the 
promises can take the promise in his band and present it unto God, 
and say, fulfil this promise, since thou wilt not deny thy name, but 
art faithful. 2. It maketh a Christian pray with much humility ; 
for when he doth understand that there is nothing that he hath but 
it is the fruit and accomplishment of a promise, he doth not boast as 
those that have received, but walketh humbly under his enjoy- 
ments ; this is clear from Gen. xxxii. 10, where we may see Jacob 
speaking to God with much humility ; and in the 9th verse, he is 
speaking to God in much faith. And, 3. It maketh a Christian 
pray with much love ; would ye know the great ground that we are 
so remiss in the exercise of love in prayer ? It is because we build 
not our prayers upon the promises. And, 4. It helpelh a Christian 
to pray with much fervency ; when was it that David cried to God ? 
Was it not when he was believing the promise that was passed to 
him of old ? We would not plead with God with such remissness, 
if we did believe the promises that are within the coven; nt. 

The third advantage is, that the faith of the promises doth some- 
times uphold a Christian under his spiritual desertions and tempta- 
tions. Is it not certain, that sometimes he hath been ready to draw 
that conclusion, / am cast out of his sight, and shall no more behold 
him in the land of the living? — when a promise that hath been born 
in upon his spirit, hath supported him, and made him to change his 
song, and to invert his conclusion : this is clear from Psalm xciv. 
18, when he said, my foot slippeth ; there is the conclusion of mis- 
belief and despair — yet thy mercy, Lord, did hold me upj there is 
the gate at which faith doth bring in consolation, not from by-gone 
experiences only, but certainly from that which he found in some 
precious promises that were born in upon his spirit. Many excellent 
cords of love hath Christ let down unto a soul, when it has been 
going down into the depths, and the weeds have been wrapt about 
its head : it is clear likewise from Psalm cxix. 81, My soul fainteth 
for thy salvation — as if David had said, I am in hazard to give over 
my hope, and to break my confidence ; and would ye know what 
it was that supported me under such an estate? I hoped in thy 
word. Hath not this oftentimes been the song of a Christian in his 
darkest night — In tin' multitude of my thoughts mithin me, thy com- 
forts do delight my sou/ ? Faith will see a morning approaching in 
the time of the greatest trouble ; and no doubt, that promise that 
upholdeth a Christian in his doubting, and most misbelieving condi- 
tion, the lively impression of that promise will remain a long time ; 
and, when first it is born in upon their spirits, Christians Mill see 
no small love shining forth, in carving out such a promise to suit 
with such a providence as they are, it may be, meeting with for the 
time. 

The f>urth advantage in believing the promises is, that thereby 
we have an excellent help to patience and divine submission under 
our saddest outward afflictions ; this is clear from Psalm xxvii. \'A, T 
hud fainted, unless I had believed to tee the goodness of the Lord in the 
land of the living. And from Psalm cxix. 41», 50, where David, telling 
his exercise in the 49th verse, / hope, saith he, in thy word . 



GREAT AND PRECIOUS PROMISES. l6l 

immediately he subjoineth, this is my comfort in my affliction : as if 
he had said — if I had not had the promises to be my comforters, I 
had sat alone, and kept silent, and should have remained without 
comfort in the day of my adversity : and verse 92, Unless thy lam 
had been my delight, I should have perished hi my affliction. And, 
we conceive, in short, the influences which faith upon the promises 
hath upon the patient bearing of the cross, may be shewn unto you 
in these two particulars : — First, Faith is an excellent prophet, that 
always prophesieth unto us good things. Would you inquire at 
faith, at the mid-night of affliction, what is its opinion of God, and 
of your own estate ? Faith would sweetly resolve you thus, — wait 
on God for I shall yet jjraise him, for the health of his countenance. 
Faith knoweth not what it is to have a wrong construction of God ; 
and therefore, it is the noble interpreter of a Christian's cross. If 
sense, reason, and misbelief interpret your cross, they will make 
you cry unto God, why art thou become unto me as an enemy, or 
as a liar, or as waters that fail ? But if faith, that noble interpreter, 
do interpret your crosses, it will make you cry out, I know the 
thoughts of his heart, that they are thoughts of peace, and not of evil, to 
give me an expected end. Faith letteth a Christian see a blessed out- 
gate and issue of all the sad dispensations that he meeteth with. 
Faith — this is its divinity, I sow in tears, but I reap in joy ; weeping 
may be at the evening, saith faith, but joy shall come in the morning, 
Secondly, It affbrdeth unto a Christian such soul-refreshing consola- 
tion in the midst of his afflictions, that, in a manner, he forgets 
his sorrows, as waters that pass away : this David doth divinely 
assert, in Psalm cxix. 50, This is my comfort in my affliction. The 
faith of the promises is indeed that tree, which, being cast into our 
waters of Marah, will make them immediately become sweet. 

The fifth advantage is, that the faith of the promises doth help a 
Christian to a greater distance with the world, and to live as a pil- 
grim ; as is clear from Heb. xi. 13, where these two are sweetly 
linked together, — there is the embracing of the promises by faith, 
and confessing that they were strangers and pilgrims here on earth. 
And we shall shew the influence which faith hath upon this, in 
these three: — 1. It maketh a Christian see the end of all perfection 
here, and that there is nothing within the globe of the world, that is 
not vanity and vexation of spirit. Faith is that prospect through 
which a Christian hath more clear discoveries of the vanity of all 
things, and this cloth exceedingly help him to live as a pilgrim. 2. 
It letteth a Christian see the endless perfections of heaven, and 
bringeth him within sight of the immense and everlasting hope ; and 
this maketh him to live as a pilgrim, and to declare plainly that he 
seeketh a country. 3. It doth help him exceedingly forward in that 
blessed work, of weaning of affections from all things that are here ; 
— would ye know where a believer's heart is ? — it is in heaven. 
Would ye know where his thoughts are ? — they are in heaven. 
Would ye know where his conversation is ? — it is in heaven. 
Would ye know where his hope is? — it is in heaven. His treasure 
is in heaven, and therefore his heart and conversation is there ; and 
Christ in him, is the hope of glory. And indeed more faith of the 

L 



ll) c 2 ..itKAl AM> PBRCIOUfi PROM IB J 

promise- would constrain us all to subscribe that confession of faith 
that is in 1 1 * • 1 » . xi. 13. 

The sissth advantage that attendeth the believing of the promises 
is, that it is the mother of much spiritual joy and divine consola- 
tion, and maketh a Christian to be mueli in the exercise of praise: 
this is clear from Pasha Ixxi. 1 I — But I ,riU /"■/<<■ continually ; and 
then immediately is subjoined — And trill j and 

,,/,,,-, : — as likewise from Rom. xv. ]'A, and from 1st Pet. i. 8. If 
a man would have his way to heaven made pleasant, and while he 
is sitting by the rivers of Babel, would be admitted to sing one of 
i/n 1 songs "/' Zion, then ought he to believe the promises, and choose 
ih, iii as an heritage fir 9tW : and then he may ring in hope, and 
praise in expectation, though he have but little in band for the pre- 
sent. Indeed, when he looketh to his possession, there will not be 
much matter of rejoicing ; but when he looketh upon his hopes and 
expectations, he may be constrained to cry forth, awake "/>, my 
glory, I myself mill amake early. 

The tetentn advantage is, that the faith of the promises is a nota- 
ble means to attain unto spiritual life : this is clear from Isa. xxxviii. 
16, — By <dl these things, saith Hezekiah, do men line, (speaking of 
the promises) mnl in nil these things m the life of my spirit ; — as also 
from Psalm cxix. 50, — Tit// word, saith David, hath quickened me. 
O 1 what spiritual and divine life doth attend that Christian that is 
much in the exercise of faith upon the promises? And what is the 
great occasion that our hearts are oftentimes dying within us like a 
stone, and we are like unto those that are free among the dead ? Is 
it not because we do not make use of the promises ? 

Eighthly, There is that advantage, that faith of the promises 
maketh a Christian have a high esteem of the thing that is promised. 
What is the reason that we write this above the head of the great 
things of the everlasting covenant, This is a Zoar, a little one ? Is 
it not because we do not believe ? Great things, sometimes, to us 
have no beauty, and there is no comeliness that appeareth in them 
why they should be desired ; but if we had so much faith as a grain 
of mustard-seed, we would cry forth, — how excellent are these 
things that are purchased to the saints ? and how eternally are they 
made up, that have a right but to one line of the everlasting cove- 
nant, that is well ordered in all things, and sure? 

Ninthly, The faith of the promises is the door at which the ac- 
complishment of the promises doth enter in : according to the word, 
Luke i. 15, Blessed are they thai believe, for there shall be n perfbrm- 
ante of those things that are spoken of the Lord unto them. If we 
were more in waiting for the accomplishment of the promises, the 
vision should speak, and should not tarry : and no doubt, a mercy 
coming to us, as the fruit and performance of a promise, will make 
it an exceeding refreshful thing, when a Christian getteth leave to 
sing that song, which is in Isa. xxv. \), I.o, this is our God ; ire hard 
waited for l/im, nnd In trill COMt ami SOM us. And when a mercy 
is the fruit and accomplishment ofthe promise, there is a beautiful 
lustre and dye upon that mercy, which no art could set on, but only 
the finger of the love of God, The smallest mercy then bocoineth 



GREAT AND PRECIOUS PROMISES. 1 03 

a matchless mystery of love ; and the most matchless nayteries of 
love, without the exercise of faith, become as things that are con- 
temptible in our eyes, and we do not value nor prize them. Paith 
maketh our thoughts to ascend, and misbelief maketh our thoughts 
to descend, in relation to the mercies of heaven. 

Lastly, Besides all these advantages, we have these two, mentioned 
in the text. 1. That by them we are made partakers of the divine 
nature, and are brought up to that blessed conformity with God, 
which we had lost in the fall. 2. That by them we escape the corrup- 
tion that is in the world through lust. I intend not particularly to open 
up the nature of these things at this time, because I am only to 
speak to the exercise of faith in the promises. But O ! what ex- 
cellent mercies are these, to get on the beauty of the image of God, 
and get off those ugly defilements which were the image of Satan 
upon our souls ? O ! how should this commend the promises unto 
us ? — that by faith in them, we do all behold with open face, as in 
a glass, the glory of the Lord, and are changed into the same 
image, from glory to glory, as it were by the Spirit of the Lord. 

Now that which, secondly, we shall speak to, shall be the advan- 
tages that result to a Christian from a spiritual observation of the 
Lord's accomplishing his promises ; for here, ye see in the text, the 
apostle maketh an observation of those excellent things that are the 
fruit of those precious promises, when they are accomplished. The 
first advantage is, that it stampeth the soul of a believer with most 
divine impressions of love ! — this is clear from Isa. xxxviii. J 5, 
where Hezekiah crieth out, what shall I say, he hath spoken it him- 
self, and hath done it ? — being, as it were, astonished and overcome 
with the apprehensions of the condescendency of God, he is put to 
a nonplus, and to what shall I say ? Psalm xlviii. 8, As we have 
heard, saith David, so have we seen in the city of the Lord of Hosts ; 
that is, according to his promise, we have had suitable perform- 
ance ; and he subjoineth, verse 9th, that which was both their exer- 
cise and their advantage, we have thought of thy loving -kindness, O 
God, hi the midst of thy temple ; as it were, the observation of the 
performance of the promise, made their thoughts wholly to be taken 
up with the love of God ; and no doubt, there is more love in per- 
forming one promise, than eternity were sufficient to make a com- 
mentary upon. It is one wonder of condescendency, that he should 
oblige and bind himself to us by promises. And another depth of 
wonderful love, that he should perform these bonds, and answer his 
word with performance. 

The second advantage is, that the observing of the accomplish- 
ment of the promises, doth bring into the soul new discoveries of 
God ! this is clear from Exod. vi. 3, where God thus speaketh to 
Moses, — / was known, saith he, unto Abraham, and unto Isaac, and 
unto Jacob, by the name of God Almighty, but by my name Jehovah 
mas I not known to them : that is, by the name of giving an accom- 
plishment unto my promises ; that name was not discovered unto 
them, but should be made known unto their posterity, in the day 
when his promises shall pass into performance : and hence it is also, 
that when the Lord is speaking of the accomplishment of great 

l 2 



l()4 SBBA1 1KB PBBOIOU8 PB0HI8B8. 

promises, he <l<>tli often in Scripture subjoin that word, Ye s/iali 
know thai I am Jehovah, or the Lord, [n. xlix. 23, lii. lx. and Ixi. 
And indeed we daily find it so; for is not every accomplishment of 
a promise, a new discovery of the wisdom of God, that shineth in 
the suitable timing of the accomplishment of a promise? Is not 
every accomplishment of a promise a new discovery of the faithful- 
ness of Ood, that he will not alter that which hath gone out of his 
mouth ? And is not every performance of the promise a new dis- 
covery of the love of God, that he desireth to magnify his m 
above" all his works? And a new discovery of the power and om- 
nipotency of God, that can bring forth the performance of his pro- 
mise, notwithstanding of all the things that are in the way ; yea, 
maketh things that are not, to be, and bringeth to naught thing* that 

The third advantage is, that it helpeth a Christian to have high 
apprehensions and majestic uptakings of God ; this is clear from 
1st Tim. i- 1~>, compared with verse 17> where Paul, closing with 
that promise, that Christ came into the world to save sinners, and 
beholding the accomplishment of it in himself, his heart, as it were, 
is elevated within him, and he crieth out, No)v unto the King eter- 
nal, immortal, invisible, the onl$ mise God, be honour and glory, for 
, ,-. , and i ■'•< r, J num. There is an emphasis on the word now ; as if 
Paul had said, I could never praise and extol him til' now. and I 
am so much bound to Christ, that I will not delay tin's exercise one 

moment now I will bless him : and it is clear from Micah vii. 18, 

where the accomplishment of the promises that are there makes the 
Church cry out, who is like unto thee ? He became matchless unto 
them through the performance of the promises. And so we con- 
ceive that those who are much in spiritual observation of the per- 
formance of the promises, will see precious draughts of the majesty 
of Cod engraven upon them, so that they will be constrained to cry 

out, that he above is mighty, that his name is Jehovah, and in him 

ia everlasting strength, upon which we ought to rely in our greatest 
>t raits. 

The fourth advantage is, the observation of the accomplishment 
of the promises will help a Christian when he is reduced unto new 
straits, to be much in the exercise of faith upon God ; his former 
experience will produce hope in his soul ; for there is not one dis- 
covery of the faithfulness of God, but hath a voice, and crieth out. 
() believe him, who is able to give a clear being unto his word ! 
this is clear from Psalm hi. at the close, Thou hast delivered my 
soul from death, Baith David ; and then he subjoineth. milt not thou 
deliver my feet from jailing? That is, I am certainly persuaded, 
thou wilt likewise perform that word unto me ; and from Psalm 
lvii. 2, •'*, he giveth that title unto God, that he performeth all 
things for him ; and then he doth subjoin, he shall send jrom heaven 
and save me And. by the way, the soul that can give God tin- 
title and style, that he performeth all things for them, must, of 
necessity, be in a choice and excellent state : and the point is like- 
wise clear from 2d Cor. i. 1(1, where Paul saith, God hath <l'< 

me, <ni'/ he doth deliver me ; and from hence he draweth that eon 



GREAT AND PHECIOUS PROMISES. 1 65 

elusion of faith, and he will yet deliver me. We confess sometimes 
our former experiences of the faithfulness of God do not support 
our faith when we are reduced unto new difficulties, which are 
either occasioned through the greatness of the straits that we are 
now put to, in our apprehensions, above that which we were put to 
before ,• so that, though God did deliver us when we were running 
with footmen, yet we have no faith to believe that he shall deliver 
us when we are about to contend with horses : or else it is, through 
the unfaithfulness of our walk, in not answering the precious dis- 
pensations of Christ in the accomplishment of his promises ; for 
this maketh us that we cannot with boldness make use of his word, 
when we are brought into a new strait ; — a guilty conscience is the 
mother of misbelief. 

The fifth advantage is, the accomplishment of the promises doth 
occasion much spiritual joy, and rejoicing unto his own. We told 
you, the giving of the promises occasioneth joy, and when the pro- 
mises ti'avail in birth and bring forth, that occasioneth much more 
spiritual joy ; this is clear from Psalm xxviii. 7, The Lord is my 
strength and my shield : my heart trusteth in him, and I was helped ; 
— and he draweth this excellent conclusion from it, therefore my 
heart greatly rejoiceth, and with my soul will I praise him. And we 
conceive, that sometimes God tristeth the accomplishment of the 
promises with some precious manifestation of himself to the soul, 
which maketh them to rejoice with joy unspeakable and full of glory : 
but, howevei*, this is a matter of a spiritual song, That mercy and 
truth have met together, and righteousness and peace are kissing one 
another. Is it not a pleasant matter of a song, to behold love mak- 
ing promises, and to behold faithfulness accomplishing them ? 

And the last is, that the observation of the accomplishment of the 
promises doth strengthen a Christian's faith in his interest in God ; 
so that now many disputings are silenced, and many questions now 
are out of the way ; this is clear from Psalm xxxi. 21, 22. David 
confesseth his quarrelling before, but when once the Lord had 
shewed him his marvellous loving-kindness in a strong city, then 
all his quarrel was against himself, because he had quarrelled, and 
did say in his haste, — I am cut off from before thine eyes. 

And now we shall only speak a little unto some duties that we 
would press upon you from that which we have spoken ; and 
the first duty is, that Christians should be much in the waiting for 
the accomplishment of the promises, and standing upon their 
watch-tower until the visions shall speak ; and we shall only give 
you these to enforce it : — It is commanded that you should do so ; 
this is clear from Psalm xxvii. at the close, where David presseth 
that duty very much, — Wait on the Lord, saith he: and if that be 
not enough, he will repeat that command again in that same verse, 
wait, I say, on the Lord. And no doubt, the doubling of it speak - 
eth not only the advantage that is in it, but our difficulty to obey 
it, and the great necessity that we have to go about it ; and the 
same word is repeated by David, Psalm xxxi. 24, Be of good courage ; 
which is that same, to wait upon the Lord. 

2. Those that wait patiently for the accomplishment of the pro- 

l 3 



||)() i.kiwi ami PBBCIOU6 PBOftfl 

mises, God will strengthen to wait — this ii dear from Psalm \xvii. 
.a the dose, Wait on the Lord : and when we arc Hagar-like, east- 
ing away the child of hope, he will open <>ur eves, and give us 
refreshment, by which we may l>c BUpp o rted under our disquiet- 
mint, and he shall strengthen thine heart, And there i^ this, 3. 
There shall be a speedy accomplishment of the promises: it is not 
lon< r before all the mercies that ever the Lord hath promised, and 
thou hast believed, shall be told down to you, as it were, in one 
sum, principal and interest; as is clear from Hah. ii. .'*, where he 
positively asserteth, That the visum shall come, and mill net tarry* 
There is indeed a pleasant seeming contradiction in that verse; he 
had said before, that the vision mould tony, and yet here he saith, 
that the vision mill not tarry, but mill surely come ; in which we may 
sec the divinity both of sense and faith, and that noble contradic- 
tion that is between their assertions. Sense asserteth, that the pro- 
mise doth tarry too long ; and faith crieth out, — it will surely come, 
it will not tarry, — which is set down, 2d Pet. iii. !>, The Lord is no! 
slack concerning hi* promise. 4. Promises that come tmto.tu 
through the most strong and lively exercise of faith, and that are 
expected and longed for by us before they come, are most re- 
lishing and sweet, and those mercies come unto us with a binding 
tie of love — this is somewhat pointed at in Isa. xxv. 5), where the 
Church crieth out, Lo, this U our God, >r< have mated for him, rcc 
mill be glad, and rejoice in his salvation. Their waiting and expect- 
ing the promise to be accomplished in its time, is there the fountain 
of their song, and of their spiritual joy. I think sometimes a 
Christian is like that misbelieving lord, 2d Kings vii. 2, that though 
he meets with the accomplishment of a promise, yet he does not 
taste of the sweetness that is in it, because he did not believe the 
word of the Lord. 

The second duty that we would press from what we have spoken 
is, that Christians would close with the promises for their everlast- 
ing inheritance ; since the promises of the covenant are exceedingly 
great, and exceedingly precious, and the advantage that lieth in 
them is unspeakable. () ! should not these things proclaim aloud 
unto us, — close with the promises as your portion for ever ? I 
think, one that hath a right unto the promises, and hath entered 
himself heir unto the vast inheritance, may sometimes rejoice in that 
threefold mystery of the gospel, that, to a natural man, can hardly 
appear other than a contradiction : — 1. He may say sometimes, — I 
have nothing, and yet, I possess all things : for, when he lookcth 
unto his being in the world, he is a poor Lazarus, having no place 
whereon to lay his head ; but when he casteth his eyes upon his 
spiritual inheritance, then he heholdeth his treasure, and is con- 
strained to cry out, — I possess all things. 2. Sometimes he may 
cry out, — I am rich, and yet I am exceedingly poor: he may Ik 
rich in hopes, anil yet he poor in hi-- possessions. There is much 
of a Christian's treasure that lieth in hope : hope i> that thing that 
will make a Christian sweetly quit all other in comparison of that : 
that is the motto of a Christian, spero meliora, which hi' holdeth up 

in hi- ili-. (veu in the greatest storm and at length he findeth it 



GREAT AND PRECIOUS PROMISES. \(jj 

true, that hope maketh not ashamed. 3. Sometimes the Christian 
will cry out, — I am always sorrowing, and yet always rejoicing : 
when he casteth his eye upon himself, he will sit clown and water 
his couch with tears ; but when with the other eye he reflecteth upon 
Jesus Christ, he will rejoice with joy unspeakable, and full of glory. 
A Christian can both weep and rejoice at one time, and again he 
can rejoice and weep. No doubt, the reflecting upon the immense 
hope, and that everlasting crown, will make a Christian rejoice 
under all his disquietments and anxieties in the world — he can look 
to the back of time, and behold a glorious inheritance. Christians 
have the eye of an eagle, that can behold and discern things 
afar off. 

The third duty that we would press upon you is, to long for the 
day when all the promises of the covenant of grace shall receive 
their complete accomplishment, and when ye shall be entered into 
the everlasting fruition of all the things wherein your blessedness 
lieth. There is a threefold come that Christ speaketh to the soul 
that is united unto him, all which it sweetly obeys. There is that 
first come, which is in Matth. xi. 28, — Come unto me all ye that 
labour, and are heavy laden. And there is that second come, Isa. 
xxvi. 20, — Come, my people, enter thou into thy chambers, which is 
to entertain that excellent correspondency with him in troublesome 
times. And there is that third matchless come, when Christ shall 

say to his own in that day of their standing before the tribunal, 

Come, O blessed of my Father. Shall we say it, that if we had faith 
as a grain of mustard-seed, we would cry forth, — why are his chariots 
so long in coming ? And did we relish, or make a high account of 
the matchless promises of the boundless covenant, we would cry 
forth, — that our time would jlee away, as the ships of desire ! I 
shall say no more but this, — Christ is gone up with a shout unto 
heaven, and shall come again with the sound of a trumpet. Sing 
praises to God, sing praises, — sing praises unto our God, sing praises. 

The last thing that we would press upon you is, that ye would 
mark the time of the accomplishment of the promises. And as to 
this, I shall say but these : — 1. That ordinarily the time of the ac- 
complishment of the promises is in the time when sense, reason, and 
probability do most contradict them : this is clear from Ezek. 
xxxvii., in fulfilling of the promises that were passed to Judah in 
their captivity. Was it not when they were as a valley of dead 
bones, and their hopes were, in a manner, cut off for their part ? — 
from the llth verse of that chapter, compared with the 12th. 2. 
That the time of the accomplishment of the promises ordinarily is 
from Daniel ix. 2, 3, and from Jer. xxix. 12, compared, a praying 
time: this is also clear with the 10th and the 12th, — Thus saith the 
Lord, the time when he shall visit them, and perform his good word 
unto them, in causing them to return, shall be a time, when they 
shall call upon me, and shall go and pray unto me, and I will hearken 
unto them. 3. The time of the accomplishment of his promises, is 
a time when our thoughts of the promises are high and large ; 
when once we begin to value our mercies, this is a sign that our 
mercy is near, and bringeth forth. However, it is our duty to wait 

l 4 



lf)8 GREAT AND PRECIOUS PBOHI8B8. 

on him, who can give a being unto his word, and sweetly perform 
his promises. We ought not to limit infinite wisdom, nor to say to 
him that is infinite in strength, how can such a thing be ? But 
answer all objections of misbelief with this, — God hath tpoken it, 
ami h mill (U80 do it s and draw all objections of misbelief in that 
glorious and mysterious name of his, — / AM THAT 1 AM. To 
Him be praise. 



SERMON 

CONCERNING THE 

USEFULNESS OF FAITH, 



IN ADVANCING 



SANCTIPICATION. 



Acts xxvi. 18. — To open their eyes, and to turn them from darkness to light, 
and from the power of Satan unto God ; that they may receive foryiveness 
of sins, and inheritance among them ivhich are sanctified, by faith that is in 
me. 

When first we did begin our discourse upon the precious and ex- 
cellent grace of faith, we told you that we intended to speak of it 
under a twofold notion and consideration. First, As it layeth hold 
upon Christ for justification ; and of this we have spoken to you at 
some length, as ye have heard. Secondly, As it closeth with Christ 
for sanctification ; and of this we are now to speak, which is a part 
of that excellent oration and discourse that Paul had before Agrippa 
in his own defence; in which oration and discourse of his, ye may 
behold these four things eminently shining : — 1. That godliness 
and good manners are not inconsistent, nor contrary one to another ; 
therefore, ye will see, in the second and third verses of this chapter, 
Paul acting the part of a courtly orator ; and believe it, there is 
more good manners to be learned by being seven days in the school 
of Christ, than by being seven years in all the courts of France. 2. 
That innocent policy he made use of in the deliverance of this 
oration, which likewise doth appear in the second and third verses 
of this chapter, where he endeavours to insinuate and ingratiate him- 
self in the favours of the person before whom he had stood. I confess 
piety is the best policy — that policy that is taken up in entertaining 
piety. Howbeit, true policy may move in one orb and sphere with 
piety ; and the one is not contrary to the other in some cases. 3. 
This shineth in that discourse, even the spiritual boldness Paul had, 
in giving an excellent confession of his faith, and declaring him to 
be God, even Jesus Christ, in whom he did believe : Christ wit- 
nessed a glorious confession before Pontius Pilate for him, and he 
would witness a glorious confession before Agrippa for Christ ; that 
since Christ had not denied him in that notable day, he would not 



1 7* ) i ir i I i ; i i 07 FAITH, 

now clciiv | Chritt in thi- day; and this i- from the begin* 

ning and all along. Leutiy, This -him-th in the words that Pau I 
dou set forth, — the matchleai freedom and unspeakable riches of 

Christ, n<>t '>nly toward himself, in that he did cast the lot of ever- 

love toward him, hut likewise toward the (ientiles, to whom 

he was -i lit ai a preacher, and that he did gloriously condescend to 

visit the dark places of the earth, and to have the morning and the 

, ring from on high, arising on the habitations of cruelty. And 

in this vcr-c which we have read, yon may behold these fivegloriotlS 

ends of tin- preaching of the gospel, for the attaining of which, 
ministers arc made instrument- under Cod. — The jir.-i i-. 7 - ,> 

(he ','/'■ Of the blind, which, in short, is even this, to give those that 

arc ignorant of God the spiritual knowledge of the deep mysteries 

of the Father, and of the Son : so that, from this ye may see, that 
the gospel hath ■ kind of omnipotence' in producing effects above 
the power of nature. 

The second we may see in these words. — to remove them from 
darkness to light ; which imported] these two: — 1. The removing of 
persons from an estate of misery, unto an estate of excellent joy. 
2. The removing of persons from an estate of iniquity, unto an 
i state of holiness: darkness m Scripture pointed] oat sin, and light 

in Scripture pointcth out holmes-,. Thirdly, The bringing n. 

tht pomer of Satan unto God, — the making a blessed exchange 
of captivity and bondage ; that those who were under the captivity 
of Satan, may be under the captivity of love ; that those who were 
under the bondage of sin. may be under the sweet obedience of 
Christ, whose yoke m easy, emd whose burden is light, Matvh. xi. 30. 
Fourthly, That persons may receive the remsission of tin, emd tie 
forgiveness of their iniquity : this is the great voice of the gospel, — 
come to a crucified Christ, come to a pardoning Christ, come to a 
glorified Christ, who hath the pardon of iniquity in his own hand, 
and the riches of himself in the other. And these are the great 
motives by which he studied) to persuade us to come. And the last 
is in the close of the verse, that persons may receive fbrgivet 

emd inheritance among them which aw sanctified by faith ilmt m 

/'// me ; that is, that they may have a share of that glorious mansion, 

of that excellent kingdom that Christ hath purchased, and hath 

gone before to prepare. And withal, in this verse, M the words 

I down, ye may see the excellent and orderly method that the 

gospel kecpeth in conquering souls, and you may see these excellent 

allurements, these p< r-uasive arguments, that Christ holdeth forth 
to conquer yea : as it were, Christ cometh not to us clothed with 
the robes Oi majesty, but clothed with the robes of love and advan- 
tage, knowing that in this posture he shall most gain our hearts. 

Now, in speaking unto that lent end of the pseaching of the 

pel, we shall only, according to our present purpose, take notice oi 
this one tiling from it, (not intending to prosecute it, as it is an i ml 

of the gospel, but s it is a properti of faith) and it is that, — faith 

us Christ hath a noble, excellent infiueno upon the growth 

tification, and the attaining of holiness: — 77. etided, 

■aith he, through farm m //>• , W< hall nol tand long to clear 



IN ADVANCING KANCTI FIXATION. \J[ 

thu unto you, — it is evident from Acts xv. 9, where the Apostle 
telleth us of purlfyiity our hearts by faith : and likewise, 1st Tim. 
i. a, where a pure heart and faith unfeigned are joined and linked 
together. As likewise, 1st John iii. 3, — Every man that hath this 
hope in, him, parijiHh himself. All the graces of the gospel are 
linked together by a golden and (inseparable chain ; so that he that 
obtaineth one, shall obtain all : yea, more, all the graces of the gos- 
pel have a mutual influence upon one another's growth ; so that we 
may compare them unto Hippocrates's twins, of whom it is reported 

— They did laugh and weep together, and they did gpom together ; 
even so, when one grace doth rejoice, the rest doth rejoice with it ; 
and when one grace doth mourn, the rest doth also mourn with it ; 
and when one grace doth grow, the rest of the graces of the Spirit 
do likewise grow apace. 

There are only three particulars that we shall insist a little upon : 

— First, We shall shew you how faith hath influence upon the 
attaining of sanctification ; and this we shall make clear unto you 
in these respects : — 

1. In that it discovereth to the soul that matchless excellency, 
that transcendent beauty, and that surpassing comeliness which is in 
Christ ; which sight doth exceedingly persuade the soul to draw 
that conclusion, — what have I to do any more with idols 9 A glorious 
sight of Christ, and acquaintance with him, makes us lose our ac- 
quaintance with our idols ; and when once we are united unto 
Christ by faith, we break that union we had with thqm : and indeed 
the want of the knowledge of the excellent comeliness that is in 
Christ, and of love to him, is the greatest occasion that the poorest 
deities and idols in the world take up your hearts: did ye but one- 
see him, who is that glorious sun of righteousness, ye would be 
forced to put in your amen unto that excellent confession of faith, 
Eccles. i. 2, Vanity of vanities, and all is but vanity, and cessation of 
-ji'irlL 

2. In that it is the grace that discovers unto a Christian the spot- 
less holiness of Christ: faith doth not only discover the beauty of 
Christ, but likewise his holiness, and this doth make a soul fall in 
love with that excellent thing, sanctification. It is recorded among 
the first steps to sin and misery, that we desire to be M God, knoiv- 
inij good and evil : but certainly h is among the first steps to life 
and happiness, when the soul desireth to be holy, as he is holy. And 
I suppose, this is the great ground that ye are not much endeavour- 
ing a blessed conformity to God, and to be partakers of the blessed 
image of Christ ; — ye know not the beauty of holiness. 

.'». Faith layeth hold open Jesus Christ, and draweth strength 
and virtue from him, for the conquering of lusts, and raising as up 
into B M es s ed conformity unto him-.elf. When the Christian is 
weak, faith is that noble correspondent between the emptiness that 
is in BS, and the fumess that is in Christ. Faith is that noble COT- 
udent- between that weakness that is in us, and that everlast- 
ing strength that is in him : therefore fchi n noble and ex- 
cellent c< -el i of faif h | first, It counsel* u- no! to lean to our own 

itrengtfa And, secondly J i ha i oui recourse unto him, 



IJQ THE i 1:11 i.nk-s OF PAITHj 

name is Jehovah, that everlasting strength. And no doubt if we 
were more taken up in employing Christ by faith, that prophecy 
should be accomplished, / mill make th u David, and 

David as the angel* of God. And when a Christian is most diffident 
in hinwli', then God should prove himself to be Almighty and All- 
Bufficient 

And, 4. Faith's influence may be cleared in this, that it layeth 
hold upon the promises, and doth believe them ; and believing of 
the promises, bringeth forth that noble birth, conformity to God, ac- 
cording to that word upon which we were speaking, 2 Pet i. 4. 
By believing the promises, that is the advantage of it, me are by 
them modi partaken of the divine nature. 

5, Faith also believeth the threatenings that are passed in scrip- 
ture against sin, and the believing them hath an undoubted and 
strong influence upon the attaining and growth of sanctification : 
faith strengthened the Christian against the committing of iniquity, 
with these two words ; that word, Rom. vi. 23, O soul ! saith faith, 
commit no iniquity, for the mages of sin is death. And that word, 
Rev. xxi. 27, There shall in no mise enter into that city any iking 
(hat is unclean, or that committeth iniquity. And be persuaded of it, 
that the faith of the threatenings, and of the promises that are in 
scripture, would be as a three-fold cord, not easily broken, to re- 
strain you from the acting of iniquity. And shall I tell you briefly 
the ground why these cursed hearts of ours do commit iniquity 
with so little fear, and with so much delight? It is even this, be- 
cause we believe not the threatenings of God, which shall be accom- 
plished in their own season ; for it is impossible, that if ye believe 
that word, Rev. xxi. 27, That nothing shall enter into the / m / l "- 
golem that defUeth, or roorketh abomination, or maketh a lie ; that ye 
durst for a world adventure upon the committing of iniquity, as ye 
do. And I shall only say to such that do undervalue the threaten- 
in"? of God, the day is coming when they shall be constrained to 
cry out, he hath spoken it, and he hath done it, and faithful is he. 
There is not one jot nor title in the word of the Lord that shall fall 
to the ground. And believe it, God will be faithful in the accom- 
plishment of his threatenings, as he is faithful in the accomplish- 
ment of his promises. 

6. Faith discovereth unto a Christian the noble excellencies, and 
those spiritual dignities that are in that everlasting estate, that is 
provided for the saints in light. Faith, as it were, carrieth up Un- 
sold to the top of Pisgah, from which it is admitted to behold the 
promised land. And truly the seeing of these noble things that are 
provided for the saints, cannot but make them study holiness, since 
they know there is an impossibility for one to attain to that estate 
without holiness, because he hath said it, tvithout holiness Ms mam 
ihallsee God. then ! if once ye saw heaven, ye would be con- 
trained to walk in the path of sanctification, since it is that 

glorious way by which ye mu-t walk in through the gates of that 
blessed city; but ye know not the excellency that is there, it is a fancy 
and notion unto you, and this is the ground that ye do not study to 

conform yourselves onto that blessed image of God: and I would 



IN ADVANCING SANCTIFICATION. 173 

only ask you this one question, is it possible that such delusion as 
this can overtake you, as to think, that you who never studied holi- 
ness on earth, shall yet enter into heaven's gates ? I know that 
there are some that say in their heatrs, / shall have peace, though I 
walk in the imagination of my own heart. And many more suppose 
that they might fight and overcome, that they may quit the estate 
of nature, and be complete in the estate of grace, all in one day: 
but why will you deceive yourselves, Can a nation be born in one 
dag ? Or is there but this one step between hell and heaven ? O 
remember, though nothing be impossible with God, yet there was 
but one thief saved upon the cross. 

7. Faith hath the influence upon the attaining of holiness in this 
respect, that it belie veth the exceeding great advantages that are 
promised unto the person that studieth holiness. Faith believeth 
that word, Matt. v. 8. Blessed are the pure in heart, for theg shall 
see God. Faith layeth hold upon the truth of these excellent say- 
ings, and maketh the Christian endeavour to attain unto a likeness 
and conformity with Christ, so that he may be admitted to behold 
his face for all eternity, and to be made like unto him. 

8. Faith discovereth unto a Christian the sinfulness of sin ; this 
is never done till once he be in lively exercise of the grace of faith. 
And I will give you these three grounds why faith completely dis- 
covereth the sinfulness of sin. 

1. Faith letteth us see the person against whom we commit this 
sin, and that doth exceedingly aggrege sin ; for when the Christian 
is admitted to behold God, and to see that matchless excellency that 
is in him, then saith he, what a beast was I, to offend such a glorious 
majesty as he is ? what a fool was I, to kick against the pricks, or 
to enter into the lists with such an infinite God ? 

2. Faith letteth a Christian see these excellent obligations of love 
that Christ hath imposed upon us : faith letteth us see the ancient 
and everlasting love of Christ : faith is that grace that letteth us 
see his sufferings ; faith letteth us see all that he hath done for us, 
and this maketh the Christian to cry out, do I thus requite the 
Lord, O foolish one, and unwise ? And no doubt if a Christian 
were more taken up in the study of his duty, he would be less in 
contracting debt : and were you but seriously taken up in that study 
of these two great registers : 1. The register in which all the in- 
finite acts of love are recorded ; and, 2. that register in which all 
our acts of offending precious Christ are written ; ye would be 
astonished and ashamed to see so much forgiven you, and durst not 
sin any more ; there you would see infinite mercy desiring to rejoice 
over judgment : and there you would see the spotless riches of that 
transcendent grace that is in Christ. 

3. Faith letteth a Christian see the disadvantages of sin, and 
what woful effects doth follow upon it ; and this do exceedingly 
hold forth the sinfulness of sin. 

The second thing that we shall speak to concerning faith's in- 
fluence in the attaining of sanctification, shall be to inquire a little 
into these things that hinder even believers from attaining this 
blessed effect of their faith : for some Christians there are, that in 



\~1\ i ii i i -1:1 i LNBBfl or ! \ I i n 

>onie |, ,,- taken up in the exercise <>t faith, making d 

Christ for sanctification, and y » t their making use of Christ by faith, 

doth not weaken the strength of their idols, (at least to their appre- 
hensions) neither doth raise them up to a conformity with God, so 
that they are constrained sometimes to ery out, / .'•■hull >jti<-r full hii 
the hand of mint iniquities : and when they fight and do not over- 
come, they are at last constrained to say, tier* it »" 

The itrti ground of such a dispensation is, that a Christian is not 
Constant in Ins actings of faith ; he will he Strong in faith to-day, 
and when the morrow cometh, he will faint in the exercise. That 
doth exceedingly interrupt that noble victory of faith : for when 
faith hath gotten its advantages, they lose them through security 
and negligence : that is a command that should be continually 
obeyed, trust in the Lord at all timet. And no doubt if a Christian 
were more taken up in the constant acting of faith, he should some- 
times sing you that song, / trusted In God, and I woe helped. 

Secondly, The most part of Christians are not strong and vigorous 
in the actings of their faith ; their faith is exceeding weak, and so 
they cannot bring forth these noble fruits and effects of faith. If 
we were trusting in God with all our hearts, then that promise, 
PsaL xxxvii. f>, should be accomplished unto us, Trust in tke Lord, 
„„,/ In- $Jtali bring U to pom. Thirdly, There is a strong heart-con- 
junction and soul-union between us and our idols. We are joined 
to our idols, and therefore we cannot be easily divorced : yea, when 
we are in the heat of the war against them, there is a procurator 
within that crieth, O spare this little one, or this profitable, or plea- 
sant one ; and this is ordinarily our practice, to spare the choicest 
of our idols : so that our Agags may cry out, the bitterness of death 
is past. But I confess, if that union were once dissolved, we 
should then be heard with the greatest earnestness to cry out, O 
Mooted be ii" 1 Lord, that teacheth my homdt to Jiff ht. Fourthly, Some- 
times a Christian layeth too much weight upon the actings of faith, 
and doth not employ faith but as an instrument to which Christ 
iuii-t bestow strength to conquer. Sometimes we think that faith 
hath the virtue of overcoming in its own hand : but remember faith 
is I ) nt an empty thing without Christ, as you may see, Acts xv. J), 
where the purifying of their hearts by faith, is ascribed to the Holy 
Ghost ; so that the activity of faith is from him, and not in itself. 
Fifthly, A Christian doth not hate sin with a perfect hatred, even 
in the time of his warfare with his lusts, and with these strong idols 
that are within him : but there is a secret heart-inclination to that 
very idol which he doth oppose : so that oftentimes there is that two- 
fold contradiction in a Christian ; sometimes his light will cry, mor- 
tify such an idol ; and yet his heart will cry out, (> spare such an 
idol ! yea, more, sometimes his heart will cry. () spare such an idol ! 
yea, more, Sometimes his heart will cry. mortify such an idol ; and 
\ , i bis heart will cry, O spare such an idol ! that is to say. there 
will be one part of our affection crying one thing, and another part 
of it will cry another thing. O but there is a remarkable command 
for the perfect hatred of sin, Rom. xii , Abhor that which it toil, — 
the word is, in the original, //<<<'. toil as ye mould do h>U ; that is 



IN ADVANCING SANCTIFICATION. 1 ^{j 

have perfect hatred to sin. O ! to hate sin as much as hell ; and 
join that word, Eph. v. 11, Reprove the unfruitful 1 corks oj' dark- 
ness ; or, as the word may be rendered, Make out by unanswerable 
arguments, to your temptation, that you cannot embrace the unfruit- 
ful works of darkness ; convince your temptations that ye cannot do 
them : as we suppose, it was a noble arguing of Joseph, when he was 
tempted, — how shall I do this ? He puts the temptation, as it were, 
to it : — O temptation ! give me one ground why I should commit 
such an iniquity. And certainly, if we were thus reasoning with 
our temptations, they would flee before us : but the truth is, we 
embrace the desire of our temptation upon implicit faith. It is a 
sad regret, and yet I shall utter it, — O ! if men would but deal with 
God, as they do with Satan ; we never dispute the promise of 
Satan, and never examine those allurements he setteth forth ; and 
yet we constantly dispute with God upon every thing. Sixthly, A 
Christian advanceth not in the growth of sanctification, though, in 
some measure, exercising faith, because he hath not such a heart to 
holiness. If we did discover more that excellent beauty that is in 
being clothed with that glorious robe of the righteousness of Christ, 
and in having the sweet draught of the image of Christ engraven 
upon our hearts, we would have more victory over our lusts. There 
is a command for a. perfect love to that which is good, and holiness 
in that same place, Rom. xii. 9 ; — and cleave, saith he, to that which 
is good: or, as the word may be rendered, Be married and glued to 
that which is good, — let there be an inseparable and indissolvable knot 
of union between you and that which is good. And certainly, if 
once we believed that report which is given of holiness, we would 
endeavour more to be clothed with it ; but that is the great ground 
that we advance not in holiness — we know not the advantage nor 
dignity to be made like God. O will ye think on it ! — what a thing 
is it for you, who are the dust of his feet, to be made conform to 
him ? Seventhly, A Christian is not much in the exercise of other 
duties that should go along with faith : suspect that faith for pre- 
sumption, that can act, and be maintained without prayer ; certainly, 
prayer keepeth in the life of faith ; prayer is that grace that must 
act mutually with faith, in accomplishing that blessed work of 
sanctification. And if we prayed more, and believed more, then 
we should have more to speak concerning the victory over our 
lusts. When was it, O Christian and expectant of heaven ! that 
you was constrained to put up an Ebenezer, and cry out, — hitherto 
hath the Lord helped me ? When was it, O Christian and expectant 
of heaven ! that you was put to cry out, — God hath arisen, and mine 
enemies are scattered before my face ? I will tell you what is your 
practice, — ye make such a covenant with your idols, as Nahash did 
with the men of Jabesh-gilead ; 1st Sam. xi. 2. Your lusts desire 
to make you pluck out your right eyes, and there is nothing your 
lusts will command you, but almost ye will obey : but would yuo 
send out prayers as a messenger to tell the King of such a tyranny, 
ye should know better what it is to be victorious. There is such a 
covenant between the graces of the Spirit, especially between faith 
and prayer, if so we may allude, as was made between Joab and 



]J0 ini: U8BFULMB88 OF r.WTH, 

Abiabai ; 2d Sam. x. 11. One grace, as it were, saitli to another, 
//* / be weak, tome over and help me : tmd ify* '>, weak, I will come 
and help '/""■ When one grace is like to fall in battle, then another 
cometh and helpeth it. When faith is like to die, then prayer and 
experience come in, and sweetly help faith. When love is be- 
ginning to die, and wax cold in the fight, then faith cometh in, and 
puttetli life in love. And when patience is like to fail and be over- 
come, then faith cometh in and speaks that word to patience, Wait 
•■a God, f'f I shall yet praise him,Jbr tin' health of hie count nance. 
Oftentimes our patience and our sense join together ; for when sense 
Bpeaketh good things, patience is in life : but when once sense preach- 
ed hard things, patience is like to die, and faith must then maintain 
and uphold it. 

The third thing that we shall speak as to faith's influence upon 
sanctification, shall be to draw these four conclusions from the 
point : — 

The first is, that ye may know from this the rise and original of 
your little success over corruption : there are many that are troubled 
with this question, — O ! what is the ground that I get not the vic- 
tory over my lusts ? — and they propose that question to Christ, that 
once the disciples proposed to him, — Why mas it that I coubl not 
cast out such a devil ? I can give no other answer than Christ gave 
to them, — it is because ye have not faith ; — for, if ye had faith as a 
grain of mustard seed, ye might say unto your idols, depart from 
us, and they should obey you ; and there should not be a mountain 
in the way between you and heaven, but if ye had faith, it should 
be rolled away, and become plain. And the great ground why 
many are groaning under the captivity of their idols is, that they 
are not much in the exercise of faith. Sometimes ye enter the lists 
with your lusts in your own strength, then ye are carried captives ; 
and if ye do ever enter the lists, having some faith, yet ye maintain 
not the war, if faith get but one stroke. 

I will tell you some things, which, if faith overcome, it keepeth 
the field, and maketh the Christian sing a song of triumph, even 
before a complete victory. 

First. Faith helpeth a Christian to overcome that idol of im- 
patience and discontent ; some never meet with a discouragement 
but they cry out, — This evil is of the Lord, why should I wait an// 
long> r ? They are soon put to the end of their impatience, how 
faith can overcome such an idol. And I will tell you three excel- 
lent things that faith performeth to the soul under impatience, or 
when it is in hazard of it : — 1. Faith telleth the Christian, // 
an end, and their expectation shall not be cut off: faith telleth, there 
is n morning, as well as a night, and this keepeth the soul from being 

overcome with discouragement. When men are brought to the 
midnight of trouble, faith can tell what hour of the night it is, and 
how neai- the approaching of tlie morning, when day shall break 
and their clouds fly away. 2. Faith helpeth Christians to see there 
is much in Christ, to make up any loss or disadvantage that they 
have ; if ye lose your son, or your choicest contentment in the 
world, faith will -ay BUch a word as Elkannah -aid to Hannah, 



IN ADVANCING SANCTIFICATION. JJJ 

1st Sam. i. 8, — Is not Christ better to thee than ten sons ? The 
choicest contentments ye can lose — (this is, faith's divinity), — Christ 
is worth a hundred of them ; and so this maketh the soul to be 
ashamed of its impatience, and to give over its fretting at the excel- 
lent and wise dispensations of God. 3. Faith letteth a Christian 
see that there is not a dispensation that he meeteth with, but hath 
these two excellent ends, — it hath our advantage as one end, and 
the glory of the Lord as another end. And there is not a dispen- 
sation that a Christian meeteth with, but these are the glorious ends 
proposed in it. And therefore I would only give you this advice, 
— evermore when you meet with a dark dispensation, let faith inter- 
pret it, for it only is the best interpreter of dark dispensations ; for, 
if ye meet with sense, this is its interpretation, — he is not chastening 
in love, but punishing me with the wound of an enemy ; but faith will 
prophecy good things to you in the darkest night. 

The second great idol that faith will bring low is, the idol of 
covetousness, and desire to the things of the world. I think that 
word, Eccles. ii. 1, was never so much accomplished, as it is in 
these days, and amongst us. He hath set the world in your hearts ; 
that is, the idol that dwelleth and lodgeth within you ; yea, the 
world hath your first thoughts in the morning, and your last 
thoughts at night ; yea, more, it hath your thoughts when ye are at 
prayer, and when ye are at preaching ; yea, it hath such a dominion 
over you, that it giveth you, as it were, a new bible, and, in all the 
ten commands, scrapeth out the name of God, and setteth down the 
world. And whereas, God saith, Thou shalt have no other God hut 
Me ; the world saith, Thou shalt have no other God but me, &c. But 
faith will bring this idol low, and soon let you see the vanity and 
emptiness of it ; yea, faith would let you see a more noble object, 
and withal, discover unto you how short your time is, and how few 
hours ye have to spend in following after lies ; and I am persuaded 
of this, that if ye could win to shake hands with cold death every 
day, and say, — thou at last shalt be my prince, and shalt be the 
king to whom I shall be a subject, and if ye believed that the day 
of eternity were approaching, it would be a means to mortify those 
pursuits after the world. And I shall say, he is a blessed Christian 
that can maintain always such thoughts of the world, as he shall 
have, when he is standing upon the utmost line, between time and 
eternity. 1 shall say it, and believe, O worldling ! and thou that 
hast the moon upon thy head, and in thy heart ! the day shall once 
come, that thou mayest preach as much of the vanity of the world, 
as those that undervalued it never so much. 

The third great idol that faith will bring low, is that idol of self- 
love, and self-indulgence ; that which is the great mother of all 
other idols. I think, if there were no more to be said against that 
idol of self-love and self-indulgence, than that which is in 2d Tim. 
iii. 2, it were sufficient ; that among all the great idols of these 
latter times, this is put in the first place, they shall be lovers of them- 
selves. We cannot take pains for Christ — we cannot go about the 
exercise of any duty, because that idol of self-indulgence forbiddeth 
us. I will tell you the counsel and great advice it giveth you, — 

M 



178 i in: PBXF1 LN1 M OV l\\ri n, 

O person, pity thyself! thai same counsel Peter gave to his master; 
it biddeth you pity yourself, but if ye could rightly interpret that 
language, it would be this, — destroy yourself : for self-indulgence 
and self-love, is that ■which will ruin you. what blessed attain- 
ments of God! what blessed fruition of Jesus Christ; what ad- 
vancement in mortification ! what conformity to God hath that 
idol of self-indulgence obstructed, and only not utterly ruined 
even in the best ? I think, if once you could set your foot upon 
that idol, the rest should fall apace : that is the genera] of all the 
forces of your lusts, and it is a Saul, the head higher than all the 
rest of your idols within you. 

The fourth idol that faith can subdue is self-righteousness. This 
is a great thing we maintain, we will never renounce our own 
righteousness, and submit to the righteousness of Christ. The 
great ground of it is, that there is this principle within us all, we 
love to go to heaven through a covenant of works, and we never 
desire to be much obliged to any other ; we cannot submit our- 
selves to the righteousness of Christ. 

The fifth great idol that faith can subdue, is that of pleasure, the 
world and the attainments of it : pleasure is the great idol that 
many worship and adore. There are some that love the gain of 
the world, and there are others that love the pleasures of the world ; 
but faith hath a noble influence upon the bringing low such an 
idol ; faith discovereth to a soul more excellent pleasures, more 
sweet delights, than are to be found under the sun : faith maketh a 
Christian lose his taste unto all things that are here below : faith is 
that grace that maketh us grow blind, and not much to behold these 
passing vanities, these transient delights of a present evil world. 

Our second conclusion is, that as faith helpeth sanctifi cation, so 
sanctification helpeth faith. I will tell you three great advantages 
faith hath by the growth and exercise of sanctification : — 1. It is a 
noble evidence of faith, and maketh a Christian to be persuaded that 
he is settled upon the rock, and that his interest in God is made sure. 
Sanctification is that which will help a Christian daily to read his 
interest in God ; this is clear from James ii. 18, / mill then thee //'.'/ 
fiiih by my morke. Where this is clearly holden forth, that a Chris- 
tian is much in the work of sanctification, he can at all times 
give an extract of his faith, and (as it were) discover it, and shew 
it to the world. 2. Sanctification maketh faith perfect, according 
to that remarkable word, James ii. 22, Awl by works was faith nt<ul<- 
perfect. There is a noble perfection that redoundeth to faith 
through the exercise of the work of sanctification ; for not only is it 
thereby made manifest, and rcerivcth such a shining lustre and 
splendour, as that sometimes the eyes of carnal men are even dazzled 
to behold a believer, but it also receiveth strength and power : 
faith is not of the nature of those things that spend themselves in 
bringing forth ; but, on the contrary, if faith bring forth a hundred 
children (I mean works of holiness), in one day. it growcth strong ; 
and this is further clear, 3d IVt. i. 8, -For if these things /-.• in '/<>><. 

and abound, ye shall neither be /»irr>>t nor unfruitful; — and from 
that other word, James ii., where it is said, that faith without works 



IN ADVANCING SANCTIFICATION. 179 

is dead, being alone. If faith be alone, it wants its spiritual life and 
vigour ; but if ye were much in the exercise of the work of sancti- 
fication, ye would, no doubt, attain to a noble and lively acting of 
that grace of faith. And lastly, If a Christian be much in the work 
of sanctification, there will be a comfortable exercise of faith : some- 
times faith is exercised with much anxiety, and sometimes with 
much doubting; but faith and a pure conscience, joined together, 
make an excellent feast, and make a Christian rejoice ivith joy un- 
speakable, and full of glory. 

Thirdly, We may draw this conclusion, — if faith has influence 
upon the work of sanctification, and helpeth the producing of a 
noble conformity to God, then, I say, there are many whose faith 
is a delusion, and their hope shall be cut off" as a spider's web. 
There are some that have faith that have not sanctification, nor know 
what it is; and shall not that faith unquestionably perish as a 
dream, and evanish as the vision of the night ? And therefore, if ye 
would testify the reality of your faith, then study more the work of 
sanctification. I shall from Job viii. 14, 15, give you these eight 
properties of a hypocrite's faith and hope, which may make you try 
and examine yourself: — 1. His hope and his faith is but an act of 
folly ; yea, there is not such an act of foolishness under heaven, as an 
hypocrite's hope ; because it is but a castle in the air, and as writing 
to himself a character on the sand : so that word ye have rendered, 
whose hope shall be cut off, is, in the original, whose folly shall be cut 
off — shewing this, that they build without a foundation, — and so 
their faith must be most unsure and uncertain. 2. The thing they 
hope for shall, at last, loathe them : O hypocrites ! ye hope for en- 
joyment of Christ, but be persuaded of it, Christ shall eternally 
loathe you, and ye shall eternally loathe Christ : that is clear in that 
same word, whose hope shall be cut off ; or, as the word may be read, 
whose hope shall loathe them. The .thing he hopeth for shall loathe 
him, and Christ shall say, depart, I know you not. 3. And though 
ye have now much delight and pleasure in the actings of your 
presumptuous hope, yet, at last, ye shall loathe that hope. The 
word will carry, that not only the things ye hoped shall loathe you, 
but ye likewise shall loathe your hope. The day is coming, that 
ye shall cry out, — cursed be the day that ever I believed that I 
should get to heaven. 4. It shall, at last, be the matter of his 
vexation ; for that word, whose hope shall be cut of, or, as the word 
may be x-endered, whose hope shall vex him. O ! when the hypo- 
crites shall meet with that anxious, that dreadful disappointment 
one day, they shall then put their hand on their head, beino- 
ashamed because of their confidence. 5. He studieth, by all means, 
to keep his hope, though it be but false : therefore, have ye that 
word in the 15th verse, He holdeth it fast, or as the words are, He 
keepeth it ivith hand and arm, — with all his strength, he keepeth his 
hope ; so that, if Christ would come from heaven, and say, — man, 
thou art an hypocrite, and thy hope shall be cut off, he would say, 
— I will keep my hope, sir, and maintain it ; and that is an evidence 
your hope is not built upon the foundation : I never love a faith 
that, on this side of time, is unchangeable, and never knoweth 

m 2 



180 i it I : USEFULNESS OF PAITH, 

what it ia to have Up8 and downs. (!. It is built always upon a 

wrong foundation, which is imported in that word, he shall lean 
upon hit house ; which, we Buppose, may be interpreted thus, — hr 
tJudl lean upon his worldly enjoyments, or upon those spiritual-like 
enjoyments he meets with. The hope of a hypocrite ia never built 
upon Christ, and so unquestionably that hope shall be cut off and 
evanish. 7- Let hypocrites hold fast their hope with both their 
anus, I will say these three words unto them: — First, If all the 
ministers should preach unto you, and de-ire you to quit your hope, 
and ye will not, yet both your hope and you shall be separate, as it 
is in that word, your hope shrill depart from you, and ye shall quit it. 
Secondly, Your hope will bring you to death, and no further, ac- 
cording to that word, Job xviii. 11, Whose hope shall bring him to 
ilh king of terrors. Will it bring me no farther, say you ? O! 
no, the king of terrors shall separate you and your hope. Thirdly, 
The day is coining, when the foundations of it shall be discovered, 
and there shall not be a delusion but shall be unfolded. The day 
is approaching, when Christ shall ask,— how you got your faith, 
and how you maintained it ? 8. The hypocrite's hope is a poor 
building, — it is a spider's web : which, I conceive, without being 
critic, is this, — the hope of hypocrites is spun out of their own 
bowels, — thev have it not from Christ, but as ye see a spider spin 
it out of its own bowels, so they do out of themselves ; it is no bet- 
ter stuff than their own rotten righteousness; Christ never begat 
those unto a lively hope. Let me beseech you, therefore, that by 
all means, ye would study to make sure your interest in God, and 
to build your faith on him, whose name is that munition of rocks ; 
for believe it, I may say it with much persuasion, I know that there 
are many that shall once meet, if God prevent it not, with a dread- 
ful disappointment: and therefore, as ye would not incur that eter- 
nal hazard that is attending those that presumptuously take hold of 
a hope, before Christ take hold of them, study to search your hope 
what it is. I desire not to raze any foundation of their hope that 
is laid by the hand of Christ, but would desire and charge you to 
raze the foundation of that hope which ye have laid from the be- 
ginning by your own hands, and he knete it not. I would press 
these three things upon you : — First, O! ye that are strangers to 
Christ, and that know not what it is to embrace the offers of the 
everlasting gospel, obey that excellent counsel, 2d Chron. xxx. 8, 
Give Christ your hand; for that word which ye have rendered, 
Yield yourself unto the Lord, is, in the original. Give your hand unto 
God ; which is, in short, marry him, and be content to contract 
yourself unto him : — for believe it, the day is coming, that either 
that contract between you and Christ shall he certainly confirmed, 
or that contract between the devil and you shall be eternally rati- 
fied. And I Buppose there is much spoken to the commendation 
of that noble Plant of Renown, that ye may take Christ (if BO we 
may speak) blindly, ye may close your eyes and take him, for he 
shall never disappoint your hope ; for let you think of him to eter- 
nity, he shall always be above your thoughts. Secondly, I would 
earnestly desire you once to search and try what was the fir^t ri« 



IN ADVANCING SANCTIPICATION. 181 

of your faith in Jesus Christ. I am persuaded of it, there are many 
that take up their faith at their foot, — they never travail in pain, 
and yet faith is brought forth. Is not this a mystery ? Shall it be 
said, before they travailed, they brought forth f I do not question, 
but there may be lesser and greater pangs of the new birth ; but 
this is most certain, there is always either some lesser or greater 
troubles, till that child be brought forth : and yet I may condemn 
those that stay too long in the place of the breaking forth of children. 
Christ will never refuse you, when ye do really come ; because ye 
have not been so many years and days imprisoned to the law. 
Thirdly, Let me desire you to go in and ask, — is there a grave be- 
tween you and heaven, in all that way through which the saints have 
travelled, upon which this is written, — Here lieth a man that sin- 
cerely sought life from Christ, and he denied him ? 1 think, without 
encroaching too much upon the searching forth of the exercise of 
the saints in heaven, there may be in heaven some queries and in- 
terrogations ; — Christ shall ask, O beloved ! did ye want any thing 
here below, when ye were sent forth to travel in the world ? And 
ye shall be constrained to answer, no. Christ shall ask that ques- 
tion at you, — did I not all things well ? And ye shall be con- 
strained to answer, yes. Christ shall propose that question, are ye 
not well rewarded for all your pains ? And ye shall be constrained 
to answer, yes. O but to take him ! he is the blessed and most ex- 
cellent one in heaven and earth : it is the best bargain that ever ye 
made. O ye merchants that have made many excellent bargains to 
your own apprehensions ! will ye come and make an excellent bar- 
gain ? Yea, that will make you eternally up. And what is that ? 
Come and buy Christ, and take him for nothing. This is not our 
ordinary bargaining. There are few that will come to you, and 
bid you buy excellent things without money : but come in the gos- 
pel, and ye will get Christ without money. O niggards ! that are 
loath to spend your money in the world, will ye come to Christ, 
and believe on him, take him freely ? O ! say ye, if I could get 
three things of Christ, I would come. First, I would have much 
gold and silver: I say, come to Christ, and ye shall get much gold 
and silver. Is that true ? It is abundantly true : see Job xxii. 22, 
25, 26, where pressing that exhortation, Acquaint thyself with God ; 
and using many arguments, he saith, thou shalt lay up gold as dust, 
and the gold of Ophir as the stones of the brooks. Is not that gold 
enough ? Yea, ye shall have silver likewise, thou shalt hate plenty 
of silver. In the 26th verse, ye shall not only have gold and silver, 
but ye shall have plenty of it : and shall have the most excellent 
and refined gold. But O ! say ye, what, will that promise be liter- 
ally accomplished to me, if I come to Christ ? I would only say 
these three things to thee. 1. Come to Christ, and if gold and sil- 
ver be for thy advantage, thou shalt have it literally accomplished. 
2. I say, ye shall have as much contentment in Jesus Christ, as if 
ye had this house full of gold. 3 I will say this to thee, Christ 
will be thy gold and silver, according to that word in the 26th 
verse, which is most remarkable, — yea, the Almighty shall be thy 
defence, or, as it is in the original, shall be thy gold — .speaking of the 

u 3 



182 i hi: USEFULNESS oi l\i i n. 

promise of gold before. Secondly, Fe say, I would have this, that 
what I propose might be accomplished: I say, come to Christ, and 
ye shall have that likewise ; Job xxii. "2!!, Thou ■-■I"' 1 ' decree a thing, 
and U shall be accomplished unto thee ; which, I conceive, doth not 
only take in these spiritual decrees, but likewise those that relate 
to temporal enjoyments. But there is a third thing I would have, 
Bay ye, and I would come to Christ, and that is, that I might have 
all the desires of my heart. I say, O man ! and O woman ! come 
to Christ, and thou shalt have what thou desirest : this is clear from 
l'salm xxxvii. 1, Delight thyself in God, and he shall give thee the de- 
tire of thine heart. What can ye have, man, but it is there? 
Would ye have any thing of Christ? He putteth a blank in your 
hand, and saith that word which is said to Solomon, — ask "-/"if 
/run/'/ ye hate, and I shall give you ? Christ, as it were, putteth his 
name to the foot of a clean sheet of paper, and he desireth you to 
ask what ye would have : — and is not this an excellent bargain ? 
O niggard ! what would ye have, which ye will not get in Christ? 
And be persuaded, ye that refuse and will not take him, that the 
eternal curse of all that is in heaven will return upon thy head, 

the eternal curse of all the expectants of heaven, and heirs of life, 

will return upon the head of that person that will not take Christ, 
And cursed, cursed shall that person be, who will not take Christ, 
and one day all the congregation in heaven and earth shall say, 
Amen. 



THREE SERMONS 



CONCERNING 



THE FAITH OF ASSURANCE. 



SERMON I. 



2d Cor. xiii. 5 Examine yourselves, whether ye be in the faith ; prove your 

own selves : know ye not your own selves, how that Jesus Christ is in you, 
except ye be reprobates ? 

Assurance is a precious gift, which many that live in these days 
do undervalue, and tread under foot. Do not the Christians of 
these times go halting between two opinions, being neither positive 
that they are received into the adoption of children, nor yet positive 
that they are yet in a state of alienation, and enemies in their own 
mind by wicked works ? Yea, and that which is worse, there are 
many among us that walk with much contentment under their un- 
certainty. I think it is a fault to be condemned in many, that they 
pursue more to satisfy their sense for the present, than to have a 
solid, well-grounded assurance for the time to come. I could wish 
that all the debates and questions of these days, that take up so 
much of our time, and so much of our spirits from better things, 
were happily drowned in these four excellent things, which, with- 
out controversy, are of greatest concernment for all to have resolved. 
1. Where shall I rest all night, when the long shadows of the ever- 
lasting evening shall be stretched out upon me ? And whether or 
not hath Christ gone before to take up a place for me in his Father's 
house ? 2. It is a soul-concerning question, — Master, what shall I 
do to inherit eternal life? — to be asking at him that can sweetly re- 
solve you. 

3. Not to rest there, but to be crying forth in the morning, what 
shall I do to be saved ? — and to be crying out in the evening, Lord, 
what wilt thou have me to do ? 

4. It is sweet to be asking seriously saw ye him whom my soul 
loccth ? There is much of our time spent in asking news from 
court, and from abroad, concerning the revolutions of states and 
kingdoms. 

But, I suppose, it were better to ask, what news from heaven 
concerning thyself? — and what news from within, and news of thy 
bridegroom's coming ? For these are great courts, — I mean the 
court of heaven, and the court of conscience, the affairs of which a 
Christian should endeavour much to know. 

m 4 



184 



THE FAITH OK ASSURAMK. 



It is a soul-concerning question, that a Christian should be much 
in proposing to himself, what Khali I render unto the Lord for all 

his I i, in fits f 

It is certain, we must say, that our faith and assurance, and all 
our other mercies, arc from him, and yet, alas ! we arc negligent in 
praises: we may, with Tamar, rend our garments of divert colours, 
even the garmt nts of the lino's daughter, because of spiritual whore- 
dom against God, and ingratitude to hiiu. 

Now, having spoken unto you, at so great a length, of that pre- 
cious and fundamental grace of faith, we have thought fit to shut 
up all in speaking a little upon those words we have- now read, con- 
cerning the evidence and assurance of faith. 

The apostle, in this chapter, is vindicating his ministry and 
apostleship from the contempt that was cast upon it : he proveth he 
was a minister of the New Testament, called and sent of God by 
the blessing and success he had among them, in that he had not 
ploughed nor threshed in vain ; and they being so much in censur- 
ing his way, and seeking an account of his ministry, in these words, 
he doth, as it were, draw them off by holy diversion unto another 
business, as if he had said unto them, Corinthian* J J will divert 
you from the exercise of judging //>•', and mill lead you into an exer- 
cise that is more divine ami profitable. lie much in judging and 
examining yourselves ; and indeed it is a truth worth our observa- 
tion, That if we were more in judging of ourselves, we mould bt less 
in judging others : but alas ! there are some of us who are so much 
abroad, that we cannot be much at home. 

In the words, there are these five things considerable : — First, 
That there is such a thing attainable by a Christian, while he is here, 
as a distinct persuasion and assurance that he is in the faith, and 
hath an interest in Christ, by being in the faith : here is not to be 
understood a being in the doctrine of faith only, but is to be under- 
stood principally, being indeed really united unto Christ by faith. 

Secomlly, The seeking after assurance is a necessary, commanded 
duty ; for ye see here the words are very imperative, examin your- 
selves — prove your own selves. 

Third///, That there are many mistakes and delusions amongst 
people concerning that noble and excellent thing assurance ; there 
being many that keep a fast hope, which Christ shall once discoun- 
tenance and sweep away like a spider's neb ; and this is imported 
in these words, Examine yourselves ; or, as the words may be ren- 
dered, take an accurate ami an experimental search of yourselves, try 
yourselves, or ]>rure yourselves : it is a word that is borrowed from 
the goldsmiths' lining and trying of gold ; and so his putting of 
the Corinthians to so accurate a search of themselves, saith this 
clearly to us, there are many mistakes concerning this thing — many 
do pass a decree in their own favours, before Christ hath passed his 
a j (probation of them. 

Fourthly, Take notice of this from the words, that there is much, 
and exceeding much advantage, by trying and searching whether 
we be in the faith or not ; this is imported in his doubling the ex- 
hortation. 



THE FAITH OP ASSURANCE. 185 

Fifthly, That one most excellent and spiritual way of attaining 
assurance, whether we be in the faith or not, is self-examination, 
and putting ourselves to the trial ; as if he had said, — would you 
have a distinct persuasion that ye are in Christ? Then be much 
in the exercise of self examination ; — the rest of the words of the 
verse we intend not to handle. 

As to the first, That there is such a thing attainable, I shall only 
propose these seven reasons unto you to make it evident : — 1. It is 
known in Scripture, that the saints of old have, in an ordinary way, 
attained to a distinct persuasion of their interest in Christ; Sono- 
vi. 3, My beloved is mine, and I am his ; and Rom. viii. 38, / am 
persuaded, saith the apostle, that neither death nor life, &c, shall be 
able to separate me from the love of God in Christ ; and 2d Cor. v. 1, 
For we know, if this our earthly tabernacle were dissolved, we have a 
house with God, not made with liands, eternal in the heavens. 

2. It is the great scope of many Scriptures to shew how Chris- 
tians may attain unto assurance; 1st John v. 13, These things I 
write mito you. that ye may know that ye have eternal life. The great 
end and design of John's writing in these epistles, is to make a soul 
acquainted with Christ, and to make men accept of him, and to 
give them a distinct assurance that Christ hath accepted them. 

3. There are many commands in Scripture for Christians to be 
serious in searching after assurance ; 2d Pet. i. 10, Wherefore, bre- 
thren, give all diligence to make your calling and election sure. 

4. It is the blessed end of God's oath in the everlasting covenant, 
that a Christian might get assurance. What was the great ground 
and great end that God confirmed his covenant with an oath ? Was 
it not, Heb. vi. 18, That by two immutable things, wherein it was 
impossible for God to lie, ye might have strong consolation ? 

5. If assurance of our interest in Christ were not attainable, then 
these precious graces of joy and love could not be well exercised : if 
a Christian were evermore in the dark concerning his interest in 
Christ, he could not give obedience to that exhortation, Rejoice, 
evermore ; again, I say, rejoice. 

6. The Scripture hath set down these means by which a Chris- 
tian may win to assurance, it is clear, 1st John iii. 18, 19. 2d Pet. 
i. 5, compared with verse 10th, where the Apostle Peter, pressing 
the doctrine of making our calling and election sure, setteth down 
these excellent means by which they may win to it ; and doubtless, 
the marks and evidences that are registrate in the Scripture of a 
gracious state, do assure us that assurance is attainable. 

7. What are the ends of the sacraments, but that our assurance 
may be confirmed, and that our faith may be strengthened ? The 
two sacraments are the two great seals of heaven, that are put to 
the charter of the covenant. 

Now, as to the application, and the more full improvement of 
this first point, I shall only offer these considerations : — 1. I would 
have it taken notice of, that though grace and assurance be two 
lovers, yet there is no such bond of union between them, that the 
one cannot consist without the other. A Christian may have the 
real grace of God, and yet walk in darkness, and have no light. A 



186 



i in: iai ill OF ASSURANCE. 



Christian may be i, r <>mg to heaven, and yet that word oftentimes in 
his mouth, / a, a cut off from thy tight. Yea, are there not even 
some who have had assurance, and boom time a day have been ad- 
mitted to draw that conclusion, I am my beloved's, and his d,sir< is 
towards me, who are now under darkness concerning their interest; 
and in much bitterness of spirit, do sometimes cry out, my hope and 
my ttrt ngth u /" rished from the Lord P Hut therelbre, let me say 
tli is one word, both to weak ones, who never had assurance, and to 
deserted ones, who have lost it, — when ye miss assurance, beware 
of drawing such negative conclusions concerning your graces ; but 
when ye sit in darkness, and see no light, fruit in the nun,, ,,f the 
Lord, and stay yourselves upon your God; that is, when ye cannot 
reach the faith of assurance, be much in maintaining adherence : 
remember Job's divinity, — though thou shouldst hill me, yet will I 
trust in thee: and consider that sweet word, he mill keep them in 
perfect peace, whose hearts are staid on Him. 

My second consideration is. that since assurance is attainable, ye 
should study to find out and remove those things that do hinder 
you from attaining unto it ; — and, that we may help you in this, 
we conceive, that the obstructions of a Christian's assurance are 
especially in these two : — 

First, Our mistaking of the Lord's dealing toward us ; and, 
<Hy, Our untender and unsuitable dealing towards him. Of 
the Jird sort, we shall lay before you these five : — 

The first is, want of favourable returns of prayer : this often 
maketh a Christian to debate his interest, and call in question evi- 
dences, Lam. iii. 8, compared with verse 18th, / cry and shout, but 
/«■ shutteth out my prayers ; and this is the conclusion of that dis- 
pensation, verse 18th, My hope and my strength is perished from the 
Lord: and this is especially occasioned, when the Christian is most 
serious and fervent in prayer, and when he meeteth not with a re- 
turn, this maketh him exceedingly debate his interest. And I con- 
fess, it is a sad dispensation to meet with a silent Christ in prayer ; 
but yet, that needeth not to make a believer question all, and debate 
the reality of his interest in God, since the dearest of all the chil- 
dren of the kingdom have been so dealt with, even as David, Psalm 
xxii. 1, cried night and day without silence, and is not heard, but 
crieth out, Why art limn s<> far from helping, and from the words of 
inn roaring 9 Yea, that passage may relate to him who was the 
ruol and offspring of Darn/, for even he was so dealt with, and had 
not presently a sensible return, when he had prayed thrice, that the 

CUp might /'ass ft an me. 

Secondly, The want of sensible enlargement and liberty in prayer, 
so that he never goeth to his knees but his heart beginneth to die like 
a stone within him, then he crieth forth that word, 2d Cor. iii. 17, 
Where the Spirit of the Lord is, there is liberty ; and sure, if I had 
the Spirit of the Lord, I would have liberty in the exercise of 
prayer; and that this is a rise of the disputing of our interest, is 
clear from Psahn lxxvii. -1, compared with verses 7 and !'. — saith 
David, / am sore troubled, thai I cannot speak. 1 have do liberty in 
prayer, I never go to God in prayer, but, as it were, niv tongue 



THE FAITH OF ASSURANCE. 187 

sticketh to the roof of my mouth ; he from hence draweth that con- 
cluson, Hath God forgotten to be gracious, and hath he in wrath shut 
up his tender mercies for ever ? 

I confess, this is also a sad dispensation, to meet with an absent 
and veiled Christ in prayer ; so that we can never go to seek God 
in secret, but we may write this upon our prayers, he is gone, he is 
gone ; especially when we have lost that liberty that formerly we 
have had : and therefore is David's perplexity much heightened, 
verses 5, 6, from his remembering his song in the night, and his call- 
ing to mind the gears of ancient times ; yet we may remember how 
soon David wrote his retractions as to that conclusion, / said, this is 
my infirmity, verse 10; — and so should we do, when, upon every 
straitening prayer, we begin to question all the Lord's kindness 
towards vis. 

A third objection of assurance is, a Christian's wrestling with his 
corruptions painfully and seriously, and yet not meeting with any 
sensible victory over them ; but, on the contrary, his corruptions 
seem to be stronger, and he himself seems to be weaker, and then 
it is he strengthens his misbelief with that word, 1st John iii. 3, 
Every man that hath this hope in him, purifieth himself, even as he is 
pure. And indeed, this is a knot that is not easily loosed ; but when 
he seeth idols and corruptions prevailing over him, he will cry out, 
/ am gone, and there is no hope in Israel concerning this thing ; — and 
yet this also is a word in haste. Paul had registrated himself a 
standing witness, even after he was a chosen vessel, Rom. vii., how 
strangely a child of God may be born down with a body of death, 
even under most serious wrestling against it : and therefore, if thou 
dost seriously maintain that combat, though thou dost not sensibly 
prevail, thou hast no reason upon that ground to weaken thy 
assurance. 

Fourthly, When Christians are put to more than ordinary out- 
ward affliction, when God doth dispense sadly unto them in outward 
things, they then begin to call in question their interest, and dispute 
their assurance : this is clear by comparing Lam. iii. 18, with the 
preceding words, where, speaking of the sad dispensations men 
meet with, he draweth that in verse 18, — My hope and my strength 
is perished from the Lord, The devil taketh Eliphaz's divinity, and 
presents it to a Christian, — Call now if there be any to answer thee ; 
and to which of the saints wilt thou go ? — as if he had said, — did 
you ever know a Christian afflicted so, as thou art afflicted ? — and 
so he would have Job to quit his integrity. But yet we know 
all these blessed ones, for all their afflictions were dear unto the 
Lord, and had their interest secure in him ; yea, as many as he 
loveth, he doth rebuke and chasten. 

And it is the bastards, and not sons, on whom he will not bestow 
a rod ; and therefore we ought not to quarrel our interest because 
of afflictions. 

Lastly, The rise of a Christian's discouragement, and that which 
hindereth his assurance, is, when his former experience of the mani- 
festations of God doth not relish to him, and when the promises on 



1SS 



I II I IWI I II OF ASSURANi E. 



which he has built, become unto him a§ the white of an egg, and 

when lie meets not with God in ordinances, hut these become lite- 
less: when these three rise together upon a Christian, his case be- 
comes oftentimes very perplexed : and this also Beemed to have been 
David- case, Psalm lwvii. When he renumbered his tang in >//<■ 
night, and the days of old, and yet he had no Bweetness in them, 
thin he breaketh forth into those hitter complaints which are there 
expressed • but yet, as we said before, this was bis infirmity, and 
there is no reason for a Christian to reason his interest upon such 
account, because the ordinances are not at all times alike lively even 
to the best, and the Lord is not always present : hut though some- 
times the candle of the Lord doth shine upon his head, vet, at other 
times, he is necessitated to cry out, thai it mere with me as in 
months past ! 

The second sort of obstructions of a Christian's assurance, — I 
mean such as flow from our untender dealing towards God, — 
are : — 

First, A guilty conscience ; that is a remarkable word, 1st Tim. 
iii. it. Holding the mystery of faith in a pure conscience. It telleth 
us that this excellent grace of faith cannot bide but in a cleanly 
lodging, even in a pure conscu nee ; and when a Christian setteth 
about to believe, he will not know how a guilty conscience will flee 
in his face, and cry out, — () adventure not to believe — dare you 
believe? The guiltiness of a Christian's conscience maketh him oft 
to cry out, Touch not the mountain, lest thou be thrust through. And 
I will tell you three disadvantages of a guilty conscience. 

1. It obstructeth a Christian's boldness in making application to 
Christ ; his heart saith, dose, and his necessity saith, close ; but his 
guilty conscience crieth out, — ! stand back, and do not close. 

2. A guilty conscience oftentimes hindereth the discoveries of 
Christ to the soul, and doth affright and terrify us ; yea, it will so 
sting and bite us, that when he revealeth himself, we cannot take 
notice : when he would lay on a plaster, our souls will tear it off*. 
and refuse to be comforted. 

3. It doth exceedingly obstruct our going about duty : O ! but 
our souls move slowly in the paths of God, when we are under the 
power of a guilty conscience. 

The second obstruction is, that we are not much in the exercise of 
tenderness: ! but if a Christian were tender, and if in every step 
ot his life he desired to set Christ before his eyes, he would easily 
win to much assurance, according to that word, Isa. lxiv. .">, Thou 
meetest him tlnit rejoiceth, and morheth righteousness, and those that 
remember thee in thy mays. Would ye know the assured Christian ? 
It is the tender Christian — that Christian that doth not crucify con- 
victions — the Christian that breaketh not resolutions— the Christian 
that doth not sit calls and opportunities to prayer — the Christian 
that saith not of any sin, it is a little "/"' ; or the Christian that 
searched) always, watchcth always, exaniineth always, ami is always 
Casting out -in, and that is the assured Christian. 

The third obstruction is, tin- want of the exercise of the grace of 
fear. We are not much under this disposition, to fear the Lord and 



THE FAITH OF ASSURANCE. 189 

his goodness ; this is clear from that word, Psalm xxv. 14, The 
secret of the Lord is with them that fear him, and he mill shew them 
his covenant. 

I think there are these two great evidences, that much of the 
power of godliness is gone from some of our hearts : — 1. We fear 
God no more than if he were our companion. 2. We fear ourselves 
no more than if we had not a deceitful heart within us : we neither 
fear God nor ourselves, and that speaketh, that much of the life of 
religion is lost amongst us. 

The fourth thing that doth much obstruct our assurance, is much 
worldly-mindedness, and eager pursuit after the things of a present 
life ; that is remarkable, 2d Cor. iv. ult., compared with 2d Cor. v. 
1, We look not into the things that are seen ; that is, we are not much 
taken up with the things of a present world, which the men of the 
world seek and delight themselves in ; and it is subjoined, For we 
know, that if our earthly house of this tabernacle were dissolved, we have a 
house not made with hands. So we see assurance and mortification 
of the world are much knit together. Would ye know where to 
find our hearts ? The most of us are conversing Avith the idols of 
the world. Would ye know where to find our hearts ? They are 
among the vanities of the world. O ! how true is that word, 
Psalm xxxix., Men walk in a vain shorn ? What is man in all his 
actings ? — but as one walking in a long gallery that is set about 
with pictures, gazing on these things, and saluting them all, as if 
they were living kings and queens, and great persons, that could do 
him good ; and so our pursuing after the world is nothing else but 
a dead shadow pursuing after dead shadows ; a man, that is, but a 
short-living shadow, pursuing after vanity and nothing, and thus 
he fools away his time, forgetting to make sure the one thing neces- 
sary. 

5. Want of distinct apprehension of these three : — 1. The infinite 
love of Christ — 2. The infinite power of Christ — and 3. The infinite 
wisdom of Christ. There is not an objection, O Christians ! that 
ye have from the multitude of your sins, but it may be drowned in 
infinite love. There is not an objection that ye have from the 
strength of your idols, but it may be drowned in the immense ocean 
of the infinite power of Christ. There is not an objection that ye 
have from your wants, or about your evil nature, but ye may drown 
it in the infinite wisdom and goodness of Christ. And there can be 
nothing against your assurance, but it may be sweetly answered 
also from these rightly applied, taken up and rested upon by the 
soul. 

The last thing which hindereth our assurance is, the smallness of 
the measure of grace that we have attained : for when grace is 
small, it is hard to be discerned ; and therefore, if ye would have 
assurance, learn not to lie still and dispute, but to rise up, and to 
increase your stock, and then ye shall know your are rich ; grow in 
grace, and in the knowledge of God ; and by this ye shall know, if ye 
follow on to know the Lord. 

The third consideration is, that assurance is not bestowed at all 
times ; but there are some special times and seasons when God 



||)<) J III'. FAITH 01 I 

crivetb .1 Christum a broad right of bit interest ; and I shall but 
name these, 

The fit ■/ time is, when he ii first converted, and Christ and hi 
join hands together , even then sometimes the besl robe is put upon 
the | H i. and the fattest calf is Killed, and a ring is put upon 

In, hand, and shoes upon his feet Acts ix. 17, Paul meeteth with 

nee iiiiinii I iatel y after QIS conversion j 1 ,t John ii. 12, 13, 

/ write mi/') you, little children, because ye hone known the Father ; 
and before that, in the 12th verse, I write unto you, little children, 
because your line are forgiven you. When a Christian is brought 
Hutu ( 'hrist, he will, as it woe, lead him to tin of heaven, 

.•mil s;iv, Friend, come and see, here is your name written from eter- 
nity: but do not mistake me, I <lu not say thi> is always so, but 
those that Christ converteth through the thunderings of the law 
must frequently meet with intimation <>l' the pardon of theii 
and peace <>f God, even at their first acquaintance. I knov there 
are some Christians, if ye ask at them when they were begotten 
unto a lively hope, they would say that word that the, blind man 
once said — one thing I know, I mas once Until, but now I see ; hut 

for the time and for the day, I know not when it v. 

The second time is, when they are wrestling with God likeprincei 
in prayer, and watching unto that exercise, Dan. ix. -J'A, compared 
with the preceding verse, — he being much and serious in prayer, 

doth meet with that word IV heaven, () man I greatly beloved ; or 

as the word is, man of desires I — and A< ;. I, when Cor- 

nelias is much in the exercise of watching and prayer, he -eeth a 
vision, and getteth intimation of peace with God ; and Jacob, when 

he was wrestling with God, Gen. xxxii. tiit, hath that testimony 
given him, Thou hast, as a prince, wrestled with God, and prevailed. 

The third tunc is, when a Christian is passing through the -all- 
ot' death, and is upon the hordcrs of eternity: I desire not to he 
mistaken in this neither, — I know some Christians are led to heaven 
through a dark trance, so as they never see a blink of the coun- 
tenance of Christ, until the day come that they get him in their 
arms eternally within his Father's house. Some Christians, when 

the) go through the gates of death, may he disputing this question, 

Where am I going? Hut this is certain, that sometimes, yea, 

oftentimes, < 'hrist will dispense a broad sighl of a ( Ihristian's interest 

unto him at the day of death, 2d Sam. xxiii. .">. When was it that 

David sang that song, which hath strengthened thousands in the 
very jaws of death, God hath made with me an everlasting 

Was it not when death was shaking hands with him? And 2d 

Tim. iv, Ji, when was it that Paul sang that song, / have fought the 
//"<></ fight "/' faith, I have finished my course ; henceforth is laid >//> 
for me a crown of righteousness 9 Was it not even then when he 

was ready to depart. <///</ /•- 00 offered "/' 9 And when was it when 

old Simeon did sing that blessed song, Luke ii. 29, — Won leUesi thou 
thy servant depart in peact , for mi>"' eyes have seen thy salvation 9 
Was it not within a step of death ? — as it were, he went to heaven 
with Christ in his arms, or rather in his heart; In- carried Christ 

with him, and found Christ before him ; and BO death to Simeon 

was a change of his place, and not a change ni' his company. 



(UK v.siui m ] f jl 

The fourth. time i«, when be ii pot to some bard and difficult 
duty. Be&K Abraham be pat to forsake DM native land, arid be- 
come a itrsoger and a wanderer, he meeteth triti 
of hi- int/-. t, G ■- ' tfnm/aod 

7th ; 7'/'>? Lordapp , Abraham. Ai 

5, he will have that 

spoken onto him. 7 ' forth. 

The y</ : : ■ igular act 

,i Abraham ha 
tent to offer up hi-, Isaac, he meeteth a 

•■ with an oath, G ... ](',. ]~ t — Jfy „,,,_ 

self have I ute Hum hast done this thing, and ha 

withheld thy ton, './'■•■ Wen thee, and 

m multiplying, / will multiply thee a* the 'Jar* of hea 

The tukk time i-., wh<- I meet with hard trial-.. 

difficulties and afflictions in the world, then he usually meets with 

' ... JJ, Jo. J b. before J . 

Laban, he meeteth with intimation of;. 

tion 
and affliction, then will the Lord , ord from I 

fort him, and assure him of his father! J 

it that Christ left that noble eg, John xiv. 27 

"Miy peace I leave with pou, /<' pou f 

when fie him -elf WM to leat owfnl 

The <?////^/'. til 
' — the daj 

sweet day*?, wt Behold 

me, behold me. I think *. 
ance of tt 

him. 0'. what sweet intimations were these, — 77 body, 

which i ,, r/ i,y 

I for you P— and a little after, Ye are they who ham con- 
tinued wkh m ttation, and I appoint unto you a kmgd 
We '■ to the second point •■ iron) the 

.h may be 
after it, is a n cccaaary duty. Let me not be i 
I —the hari 
salvation; no, that a* comfortless, upo 

but the thin;; J that the ( 

fitter aaMtrsnce, 

neces mmd upo- 

duties. . ink', 

we need 

mean these per 

5, and J' i, 

and more stro. .. -d, than that I . uld lend 

for attaining unto that Messed 



1<) 1 J Tin: i \itji OF AS8UBAMCB. 

assurance? Give all diligence; yea, give all diligence i yea, rather 
give all dilifft no to make your calling and election 

From this we Bhall only lay before you these considerations : — 1. 
If the seeking after assurance be a necessary duty, then these three 
things are most lamentable — First, That there arc so many in this 
generation, who are so pure in their own eyes, and yet are not 
washed from their iniquity. They Hatter themselves with a rotten 
assurance that hath no other foundation hut their own imagination ; 
they never knew since the first day they were baptized, and did 
begin to profess Christ, what it was to mortify one lust, nor 
seriously to wrestle against one temptation, and yet they want not 
a strong persuasion of their interest in Christ But ah ! will ye 
stand in awe, lest ye meet with such a dreadful disappointment, as 
when ye think ye are in the very gate of heaven, even then to fall 
backward to the very bottom of hell ; and when ye expect a kindly 
welcome from the Lord of glory, as one who thinks ye have been 
in covenant with him these many years, ye meet with that dreadful 
summons, — depart from me, ye cursed, I know ye not. 

2. How sad may we be upon this account, that howbeit, assur- 
ance be an attainable thing, and a great many dare not say they 
have attained it, yet so little diligence is used in pursuing after it. 
Is it not very lamentable, that many of you to whom I am speak- 
ing, since first you gave up your names to Christ in a visible way, 
and were reputed amongst the generation of the seekers of his face, 
scarce ever set a day or an hour apart, to examine whether ever in- 
deed you were in Christ or not ? Alas ! is heaven of so little mo- 
ment ? Is the having or wanting all the enjoyments which are there 
of so small concernment to you, that ye will not be at the pains 
once to inquire after your interest in the matter ? What if any of 
you were but possessors of a thousand pounds, and your interest or 
right unto it uncertain and questionable, would not your sleep de- 
part from you, and your rest be unquiet, till you had made it more 
secure ? What think you shall the men of this generation answer 
in the day of the Lord, for neglecting that one thing necessary, when 
they have been so vexing themselves about mnn>/ things, and have 
been so serious in so many consultations to make such a worm-eaten 
portion in a perishing world, that the whole wit of men and angels 
cannot secure for one moment? It is certain, the root of all sloth- 
fulness is atheism. It is not possible that we believe as really there 
is a heaven, as we believe there is an earth, or that the world to 
come is as real, as that which is present ; or else it must be a strange 
power in the lusts that keeps us captive, that we are never suffered 
to think upon eternity, nor to ask where Ave must lodge when this 
cottage we carry about shall fall about our ears. (.) will you think 
upon it ! how serious and pressing that command is, 2d Pet. i. 10, 
Give nil diligence to make your calling and election sure. When the 
Lord saith. Give all diligence, will ye give no diligence ? And when 
be saith, Make your calling and election sura, will ye leave all upon 
uncertainty ? — / said to the foolish, deal not so foolishly. 

3. It is most lamentable, that Brace assurance is attainable, yet 
men live contentedly under the want thereof. How strange is it. 



THE FAITH OF ASSURANCE. 193 

that many are so seldom on their knees complaining of their uncer- 
tainty ? If Christ were precious unto you, would it be so ? I am 
sure there are some of us here that have had the name of Chris- 
tians, I know not how long, that never had one sad thought about 
the want of assurance. When we look upon the desolations, devas- 
tations, and plundering in the world, how many of us can cry out, 
They have taken away my gods, and what have I more ? But when 
we speak of heaven, we care not who deprive us of our portion 
there. I will not limit the Lord, nor determine what he may do ; 
but believe it, it is one to a thousand, if many Christians of this age 
have a pleasant night, and comfortable closing of their eyes, they 
are such undervalues of assurance ; I may fear that lamentation 
shall be heard upon the death-beds of many, — O poor wretched, 
wandering soul ! where art thou going ? And it is no wonder it 
come to this, when we are so long in beginning to ask this question. 
And now I close with this one thing, that I think beyond all ques- 
tion, — the souls that live contentedly under the want of assurance, 
are the careless daughters that dwell at ease : Christ and they are 
at a remarkable distance : it must be a cold winter, and dark night, 
at best, as to their present fellowship with God. 

A second consideration, from this point, is, that, if the seeking 
after assurance be so necessary a duty, then let me beseech you to 
ponder with your yourselves, what means are fit for you to use that 
ye may attain it ; and if ye inquire what these means are, I shall 
only lay before you a few. 

1. That ye would be much in the exercise of faith — I mean the 
direct acts of faith, whereby the sinner, from the sense and feeling 
of his wants, layeth hold on Jesus Christ, closing with him, and 
leaning upon him for a full supply out of his fulness : for indeed 
there are two great faults among the Lord's people: — First, Some 
do seek assurance of faith, before they ever seek to have faith. 
Second, Some are much more taken up in debating their evidences, 
whether they be real or not, than they are in strengthening their 
evidences ; so that most of their time is spent in questioning — O ! 
is this a real evidence of assurance ? — whereas more actual believing 
in Christ, and gripping to the promises, and less disputing, were 
the shorter and surer way. That word is most clear, Eph. i. 13, — 
Afier ye believed, ye were sealed with the spirit of promise ; that is, ye 
got assurance, but not before ye believed. And ye know it is said, 
Matth. ix. 2, — And when Jesus saw their faith, he said, be of good 
comfort, thy sins are forgiven thee. So then it is clear, that to be 
much in believing, is the nearest way to assurance. 

2. Ye should be much in believing the general truth and pro- 
mises of the gospel, and frequently meditating on them : all assur- 
ance is by practical syllogism, the first whereof must needs be a 
scripture truth ; and certainly, the firm assent to that truth, and 
the soul's delightful meditation on it, is often blessed of the Lord, 
as a special means whereby the conscience is helped to make the 
assumption, and also to bring forth the conclusion ; for instance, we 
see with what strength of affection Paul acteth his faith on that 
word, 1st Tim. i. 15, — This is a faithful saying, and worthy of all 

N 



194 i 11 1: FAITH OF AMURAN4 i. 

acceptation, that Jesus Ch\ .and presently see 

what fnlloweth on it, of whom I am the thief; — there is his assur- 
ance, lor doubtless he meant that he was the thief of tared tinner*. 

Yea. certainly, a sinner thus exercising himself, will often find BO 
much sweetness in the general truths, that he cannot but put to his 
own name. 

'.\. Be diligent in the exercise of all spiritual graces, and Chris- 
tian duties; that this is amongst the best means of attaining to assur- 
ance, is manifest from 2d Pet. i. 10, — Give all diligence to mah your 
calling and election sure ; for indeed, it is very observable, that the 
diligence there mentioned, is not a diligence in disputing and ques- 
tioning about our election, but a diligence in the practice of duties 
and graces ; as is clear from verse b'th, — Give nil diligence, saith the 
Apostle, — whereto ? In adding to yowr faith virtue ; to your vtrtut , 
knowledge; and to your knowledge, temperance, &c. ; and then verse 
J5th, — If ye do all these things, yr ehall neither V barren /i<>r unfruit- 
ful in tin' knowledge of our Lard Jesus Christ. He doth not say, in 
the knowledge of the Lord Jesus Christ, simply, but of our Lord 
Jesus Chriet ; importing, that the result of diligence in these graces 
shall be in the knowledge of Christ as ours, and of our interest in 
him And then he addeth, upon the other hand, — he that lacketh 
these things, is blind, and cannot see afar off; that is, he cannot see 
far in any spiritual matter, and so not in the matter of his interest. 
O ! therefore, think not that ye will get assurance by lying down 
with the sluggard upon your bed, or by your formal prayer, or your 
anxious debates ; but if ye ever come to assurance, ye must be 
striving as in an agony, for so the word importeth, which is used 
to express our diligence in Christian duties. 

4. As ye should be diligent, so if ever ye would come to assur- 
ance, ye should be tender and circumspect in your walking ; that is 
a clear word, Psalm 1. last verse, — To him that ordcreth his conccr- 
*<rti<m aright, will I shew the salvation of God ; and Isa. xxxii., — The 
([hrt <*f righteousness is peace mid assurancefor ever. Ah ! theunten- 
der walk that many of us have — it is no wonder to see us walk in 
darkness ; such stinking, gross vapours that arise from our conver- 
sation but engender clouds that hinder us from seeing God, and 
certainly such pearls of assurance are not given to dogs and swine, 
lest they tread upon them. 



SERMON II. 



2d Cor. xiii. 5 Examine yourselves, whether ye he in the faith : prove yum 

own selves .- know ye not your own selves, how that Jesus Christ is in you, 
ept ye be reprobates t 

There are two great balances in which men do weigh themselves : 
— 1. There arc some that weigh themselves in the balance of deceit, 



THE FAITH OF ASSURANCE. 195 

who think that, in all their labour, there is no iniquity to be found • 
yet God, who is the weigher of the spirit, when he shall weigh 
them, will engrave upon the forehead, Thou art weighed in the 
balance, and art found light. O ! but there are many that approve 
themselves, whom Christ shall never approve ; there are many that 
call God Father, whom he will not call children ; and many that 
call Christ husband, whom he will not call spouse. 2. There are 
some who weigh themselves in the balance of the sanctuary, who, 
upon solid and most spiritual grounds, do draw this conclusion I 
am my beloved's, and his desire is towards me : who can with bold- 
ness and confidence look Christ in the face, and say, thou art mine ; 
and with much spiritual confidence take him in their arms, and cry 
out, he shall be eternally mine ; and sure there is not a more pleasant 
life than to be taking him every day in our arms, and to be crying 
out, — am I not made up in him ? am I not made up in him ? 

Before I come to the words, there are three great and most soul- 
concerning errors amongst the Christians of these days, that we de- 
sire ye may consider : — 1. There are many that are more desirous 
to know what they are, than what they should do : there are some 
that are more taken up to know whether they be justified and sanc- 
tified, than to be indeed justified and sanctified ; and they are more 
desirous to know if they be in Christ, than indeed to be in him : 
and therefore, we do find many who do spend a great deal more 

time disputing that question, — whether am I in Christ or not? 

than they do in using those means by which real union and com- 
munion with him may be attained : but Oh ! will you once study to 
be more in him, and that shall be the shortest way to attain to the 
knowledge of your being in him. The second great error is, that 
some are more desirous to know what they should do, than they are 
desirous to do what they know. Are there not many of us that 
have this question, wherewith shall I come before the Lord ? And 
yet we do not know his commandment is with us, that we should do 
justly, and love mercy, and walk humbly with our God. A third 
error is, that we are more in talking of Christ, than in believing in 
him, or closing with him : some of us think to win to heaven by 
discourses, — if we can talk of Christ, we think all is without debate 
or controversy ; but alas ! there are many who were sweet talkers 
of Christ, that are cursing him this day in hell. And I would only 
say this by the way, — if there be any of you that have win to any 
soul-persuasion of your interest in Christ, I entreat you, if ye can 
put the conclusion upon record, that, in such a day of such a month 
and such a year of God; you did win then to cry out, / am my be- 
loved's, and he is mine. It seemeth to have been David's practice 
Psalm xvi. 2, — my soul! thou hast said unto the Lord, thou art my 
Lord: and it was Jeremiah's practice, Lam. iii. 24, — The Lord is 
my portion, saith my soul. I say, ye should even mark that con- 
clusion as they did, that when temptations come, and begin to 
assault, you may look on your record that ye have set down, and be 
ashamed to misbelieve. It is true, that for a little while our assur 
ance, at best, will be but ebbing and flowing; but I hope, ere lono-, 
we shall be above the reach of misbelief, and above the reach of 

n 2 



196 



Tilt: KA1TII OK ASS l'I( \ 



fears : I hope, ere Ions;, we shall dispute no more, — we shall be 
jealous no more, — we Bhall question our interest no more, — when all 

our disputingS and questionings shall be sweetly drowned in that 
infinite ocean of eternal delight and fruition of (iod. () expectants 
of heaven ! expectants of heaven ! are ye not looking after this day ? 
Are ye looking after it? 1 know not what we do here, if we be 
not walking forward every day, — he is upon his way. O to see 
him ! we would even stand and wonder at him ! I hope the day is 
coming, when we shall never lose our grips of C hrist any more ; he 
is coming! he is coming! — and I think, if Christ would give a pass, 
we would long to go hence. O ! what streets are these that are 
there? Is there any one here who is groaning for heaven ? Be of 
good comfort, I hope, ere long, he shall come : he shall come and 
wash away all tears from our eyes. 

Now, at the last occasion, when we spake upon these words, we 
told you that there were five or six things which we intended to 
consider in them. The 1st was, That such a thing as a distinct and 
well-grounded persuasion of our interest in Christ was attainable ; 
and of this we have already spoken. The second thing is, That 
concerning this noble and excellent thing assurance, there are many 
mistakes among the people of God ; to make this evident, it is clear, 
1. In this text, from that serious and accurate search in this matter, 
which the apostle putteth these people unto, as we cleared unto you 
from the force of the words, and his doubling of the exhortations, 
try your on-n selves, prove your <am selves. 2. From the many com- 
mands which the Lord hath left upon record, that we should not be 
mistaken concerning our assurance, 1st Cor. iii. 18, Let no man de- 
ceive himself '; Gal. vi. 3, If a man think- himself to be something, 
when he is nothing, In' deceiveth himself: and therefore, doth the 
apostle add, Let every one prove his own works ; and verse 7> B* not 
deceived. 3. The point is clear from this, that we find in Scripture 
many who have been mistaken most dreadfully in the matter of 
their assurance, Ilosea, viii. 2, Israel shall cry unto me, my God, me 
know thee. And yet Israel was in a great mistake, for in the words 
following, verse 3d, Israel had <-ns/ off the thing that mas good. And 
Prov. xxx. 12, we find there a generation that are pure in their oven 
eyes, ami nil are not /rush,;/ from their iniquities. 4. It is clear from 
this, that it is a great design of Satan, the great deceiver, that we 
might be mistaken about that noble and weighty point of our assur- 
ance of being in Christ. Is there not a power given unto him from 
Christ to deceive the nations? I may say. that in no point doth he 
more prevail to deceive us, than in this ; if profanity kills its thou- 
sands, delusion kills ten thousands, and this delusion its twent\ 
thousands. Lastly, Doth not this prove how much a Christian may 
be mistaken in the matter of his assurance, even that name which is 
given to our hearts, Jer. xvii, !), // is dea itful above all things, and 
desperately wicked, mho <'an know it 9 No doubt, this may shew us. 
though there were no more, how ready our hearts are to deceive US, 
making us to entertain a delusion instead of truth, and embrace a 
Bhadow instead of substance. 

The next thing that we have to speak to you upon this pout is, 



THE FAITH OF ASSURANCE. 197 

to shew you where these mistakes do He, and what are those false 
grounds, by which so many do deceive their own souls in this mat- 
ter : and here there are two sorts of persons whom we must inform : 
— 1. There be some, who, upon most unwarrantable grounds, do 
conclude., that their interest in Chi'ist is sure, when indeed it is not. 
2. There be some, upon the other hand, who, from sad mistakes of 
themselves, and the Lord's dealing towards them, deny that they 
have an interest, when indeed they have. The first sort are the 
worst, and in the most dangerous condition ; and they build upon 
these six foundations, which we beseech them to consider : — 

The 1st is, their supposed sensible enjoyments. Some Chris- 
tians, in these times especially, do meet with some flashes of light 
and joy, which they have not been, it may be, acquainted with 
before, or at least not in such a measure, or in such a sensible man- 
ner, and upon this they presently cry forth, My beloved is mine, and 
I am his. I shall not dispute with such about the reality of these 
enjoyments, or how they come to know that those are such as pro- 
ceed from a saving work of the Spirit of grace ; but waving that 
debate, give me leave to say thus much of all enjoyments and sen- 
sible manifestations, — as to the point in hand, they may be some- 
times a good supporter to underprop a Christian's assurance when 
it tottereth, but never a good foundation whereon he may lay the 
first stone of that building : and therefore, he is the wiser Christian, 
who first trieth the reality of his interest in Christ by other blessed 
fruits of righteousness and holiness, before he trust the reality of 
sensible enjoyments, how sweet or comfortable soever they may 
seem to be. 2. Some build their assurance upon the number and 
bulk of their duties, without considering the frame of their spirit, 
and the principle from which they flow ! — they use prayer, and 
reading, and conference ; they wait upon ordinances ; and are always 
there where the means is thought to be most powerful. And upon 
this they take up themselves in their own arms, blessing themselves, 
as that poor man, Luke xviii. 12, / fast twice in the week, I give 
tithes of all that I possess ; but alas ! they do not consider that they 
do but build their houses upon the sand, which the first blast of a 
temptation will overturn, because not only all our duties, when 
weighed in the balance, may be found light, but when put to the 
trial, may be found empty, dead, and lifeless things, wherein the 
Lord's soul can have no pleasure. 

3. Some are mistaken in the matter of their assurance, by judg- 
ing themselves by the law, not knowing or not regarding the 
spiritual meaning thereof. Paul was a gallant man, in his own 
apprehension, when he was without the law ; that is, when he knew 
not the spiritual meaning of the law, he thought himself the most 
eminent saint in all his nation : and, as he sheweth us, Philip, iii., 
he could compare with any of them ; but when the Lord openeth 
his eyes, we see he puts himself last in the roll of saints, and first in 
the roll of sinners, Rom. vii. 9, He was alive without the law ; that 
is, he thought himself living and reigning above his sins ; but when 
the commandment came — that is, when it came to his knowledge, 
and when he saw the spirituality of it, sin revived, and hi' died — lie 

n 3 



[Q8 i II l : i .\ I in OF A88UBANCE. 

then saw how that he had triumphed before the victory, — he saw 
all his sins alive, and, as it were, risen from the dead, and himself 
a dead man. Lost and undone in the estate he was in. O ! how 
many are there amongst us in Paul's first condition — Alice without 
///,' fair. () ! how many destroy themselves with this, — they think 
there is not a sin forbidden in all the law of God but only ten ? — 
but alas ! thou tool, thou errest in this, not knowing the ScripAkri . 
Shouldst thou not judge thyself by the spiritual extent of the 
meaning of the law, and that divine commentary which the Apostle 
James hath set forth upon it, wherein he sheweth thee, That if thou 
art guilty of the breach of one point, thou art guilty of "II 9 — and by 
that infallible exposition which Christ himself, the blessed Law- 
giver, hath set down, Matth. vi., whereby he discovered) adultery 
in the heart, and in the eye? O atheist ! thou must take up the ten 
commandments, and subscribe guilty to them all. And let me tell 
you this, — if ye will subscribe the law to Christ, he will subscribe 
the gospel to you ; if thou wilt sincerely say, I am guilty, he will 
as sincerely say, — I have pardoned; son, or daughter, 06 of good 
courage, thy ■-'ins are forgiven thee. 

4. Some build their assurance upon the apprehensions of the 
hatred of some particular sin, that albeit it was sometimes as their 
right hand, or their eye, yet now they can pluck it out, or cut it 
off: but O ! wilt thou but consider, some sins may be made weak, 
and the soul, though not upon a right principle, brought to hate it, 
and to cry unto it, — get you hence ; and yet the interest of Satan 
may be strong in the heart. 

The 5th mistake is, of many who judge themselves because they 
go to a greater length than the former, and are kept free from all 
gross out-breaking sins ; how many are there who go sleeping down 
to hell with this, — I am no drunkard, nor adulterer, nor murderer, 
nor thief, nor whore ? Thus long have I lived in the town, and they 
were never born that can my, I hare wronged them ; and so they ven- 
ture their souls upon this, — they never committed any gross sins: I 
beseech you, be not deceived, remember how that wretched man 
did speak, Luke xviii. 11, / am no extortioner, nor adulterer, nor 
even as this publican, Sec. Poor creature that he Mas ! — Christ giveth 
not a testimonial to every one who takes it for himself. And I 
must tell some of you, that there may be desperate atheists without 
God, and without Christ in the world, and yet be free from gross 
out-breaking sins. I do not think, but many of those who crucified 
the Lord of glory, were kept from other gross sins; — what 
knowest thou, () man ! that there is more favour shown to thee, in 
that thou art kept from some gross sins, when yet thou hast a des- 
perately wicked heart, than is shown to the devil, when some links 
of his chain are taken in, and restraining power keeping him from 
his utmost bounds? God will sometimes restrain a hypocrite, or a 
heathen, as it was said of Abimelech — (<<,d restrained him. There 
may be a cord put upon thy jaws, when thou art far from having 
the power of conquering grace. It may be also, that all that ab- 
staining from outward out breakings proceeded) from outward 
disadvantages, and not from any fear of God, or respect to him : 



THE FAITH OF ASSURANCE. 199 

yea, not so much as from the fear of any eternal punishment. Are 
there not many amongst us — believe it, there are many that take 
away shame and church censure, or civil punishment, and other 
inconveniencies of that sort, and set a thousand hells before them • 
they would not be kept back from one sin, but would take their 
hazard of them all ? Yea, is it not want of tentation, and nothing 
else, that hindereth many from gross out-breakings ? If Satan 
would come but with a kindled match, there wanteth no more to 
set tongue and hands, and all, on fire of hell. O wretched soul ! 
do but ask thyself, — How often thou hast tempted Satan, when he 
would not tempt thee ? — and how often thou hast followed a temp- 
tation, when it fled from thee? Yea, when the Lord hath hedged 
up thy ways, that thou couldst not overtake thy lovers, how many 
a long look hast thou sent after them ? — and what lustings of thy 
spirit within ? And do ye think that heart sins are nothing, al- 
though thou hadst no out-breakings ? What were the matter of 
that ? If thou hadst not a tongue, thou wouldst break the third 
command, and curse God in thy heart. If thou hadst not an eye, 
thou couldst commit adultery in thy heart. If thou hadst not a 
hand, thou mightst commit murder in thy heart. O therefore ! 
build not thy assurance upon this, — that thou hast made clean the 
outside of the platter, when yet all JUthiness is within. 

The 6th false foundation upon which, I am sure, too many build 
their assurance, is their gifts and parts ; especially upon these two, 
— the gift of prayer, and the gift of knowledge. But, believe it, it 
is not much to be a Christian in tongue, but it is much to be a 
Christian in heart : know you not, that this will cast out many, — 
we have prophesied in thy name, and in thy name cast out devils ? No 
doubt, these had been excellent flourishes, and if the tongue would 
have done it, they had been highly advanced : but yet, ye see these 
men meet with a depart from me', I know ye not. Ah ! think upon 
it, he is not the best Christian that is the best orator. Religion, 
that is pure and undefiled, consisteth more in the affection, than in 
the tongue, and more in practice, than in profession. I beseech 
you, when ye cast up your evidences of assurance, consider how 
well you have done, and not how well ye have spoken. 

The 7th false ground whereby many mis-judge themselves is, 
their supposed peace of conscience. O ! saith one, — My conscience 
doth not charge me with any thing ; I thank God, I have a quiet 
mind, and nothing troubles me. But ah! poor wretch, wilt thou 
tell me, may not the strong man be within, and therefore all is at 
peace ? A dumb conscience, and a seared conscience, is a dreadful 
plague. Knowest thou not that many say, — / shall have peace, 
though I walk in the imagination of mine own heart ? And because 
they say so, the Lord shall not spare them, but all the curses in his 
book shall lie upon them. 

The 8th false ground is, the approbation of other Christians : so 
that if they have the approbation of some such exercised Christians, 
or if they have the approbation of such a minister, that is the way 
to silence all their disputings — O ! cursed be the person that putteth 
his trust in men, who are liars. O man or woman ! let me assure 

N 4 



'200 iMi: I. mi ii '>]■ AB8UBAN4 

you of this, — If \r bad a testimonial to pre* ot to ( Ihrist, subscribed 
by all the hands of every Christian, that ever ye were acquainted 
with, this will be enough for Christ to reject you, and he will say, / 
/ note you not, and th refore depart from me. Tin re is an emphs 

on th.it word, I knon you not ; as if* lit- had said, // is not much 
though all others knon) you, if / knon you not. 

The 9th false ground is, their diligent observing the ordinances ; 
their going to preachings, and their going to communions, and 
running to and fro, pretending this end, that knowledge may be in- 
creased. But know it, there are many that have sat down at a 
table with Christ here, that shall never sit down at the higher table 
with him hereafter. Are there not many that shall say unto Christ 
in the great day, have me not eaten anddrank in thy pre* ■ a ? — unto 
whom Christ shall say, depart from me, I knon you not. 

The lOth false foundation, which is the Btrong delusion of 
atheists, of which, no doubt, there are many here today, is the 
building of their eternal happiness upon this, — I never meet with 
a cross ; 1 never knew what it was to have a sad day. But to thee 
1 shall only say, — it may be thou never hadst a joyful day neither 
in all thy sinful pleasures under the sun. But let me tell thee, it is 
had divinity to conclude, — therefore 1 am in the way to heaven. It 
may he, it were better reasoning, and though I will not say, yet it 
Cometh nearer to the truth, — 1 had never a cross, therefore I am 
going on in the way to hell. O! wilt thou hut consider, what if 
he be heaping coals "/"*//. thy head, and fattening thee to the day of 
daughter ? What if this word be your portion, eat, drink, nu,l he 
merry while you "<•<■ here, for to-morron thou must certainly die 9 
What are all your pleasures ? and what are all your honours? and 
what are all your possessions ? — what are they all ? Are they not 
a bone cast unto a dog ? The Lord valueth them not. What if 
they be the fattening of you to the day of slaughter ? 

Now, as to those that deny that they had an interest in Christ, 
when indeed they have, they commonly deceive themselves, and 
vex their own spirits upon some of those mistakes : — 1. Some judge 
of their estate by their present state and condition, so that if they 
be in an evil frame, they begin and raze the foundation ; and to such 
I would only say, that every change of condition doth not speak 
a change of estate. A child of God may hi' in much darkness, and 
under much deadness, and yet a child of God still, Psalm lxxiii. 
It was an evil frame to be as a beast before God, and yet even then 
he keeps ^rips, and holdeth him by the right hand. Job was often 
in a very evil frame, and yet he holdeth fast bis integrity ; and why 
then shouldst thou upon that account cast away thine? 

2. Christians judge of their estate by dispensations; they think 
every change of dispensations speaktth a change of estate; ami if 
Christ do not smile always, we know not what it is to keep up the 
faith of our interest : and indeed, this is a great fault among Chris- 
tians, that when they cannot read love in the beautiful face of 

Christ, they think it is not in his heart What though he change 
his dispensations, doth that speak forth a change of thy estate ? 
Christ cannot change his voice to us, hut we think he changeth his 



THE FAITH OP ASSURANCE. 201 

heart : Christ cannot speak to us in the whirlwind, but we cry 
out, why art thou become unto us as an enemy ? O ! shall precious 
Christ be thus mistaken ? 

The 3d ground of mistake about our interest in Christ is, that we 
judge of our estate by what we are in ourselves, and not by what 
we are in Christ. When a Christian beginneth to judge and search 
himself, he can find nothing in himself, but what is matter of 
doubting ; and therefore thinks it high presumption to think him- 
self a believer. But O fool ! canst thou not look to Christ, and cry 
out, though in myself I be nothing, yet in him I am all. O ! if 
Christians knew to judge of themselves, by what they are in Christ, 
and not by what they are in themselves, that with one eye they 
might look to themselves, and cry out, / am undone ; and with 
another look to Christ, and cry out, there is hope in Israel concerning 
me ; that is, with the one eye they might look to themselves, and 
blush ; and with another eye they might look to Christ, and hope ; 
that with one eye they might look to themselves, and weep ; and 
with another eye they might look to Christ, and rejoice. O ! Chris- 
tian wilt thou judge always of thyself by what thou art in Christ, 
and not by what thou art in thyself : yea, I would say this to thee 
by the way, — when thou meetest with tentations that put thee to 
dispute thy interest, do but send them to Christ to get an answer, 
and say, O precious Christ ! answer this tentation. For this is 
Christ's way with the soul, — the law must bring us back to Christ, 
and Christ must send us back to the law, and deliver us over to it, 
not to the condemning power of it, as before, but the directing and 
guiding power of it, as a rule of holiness ; so that a Christian's 
whole life must be a sweet and constant travelling between Christ 
and the law. When thou hast broken the law, flee unto Christ to 
take away guilt ; and when thou hast closed with Christ, come 
running out again in his strength, to perform the law. 

The 4th mistake is, that Christians judge of their estate by the 
measure of their graces, more than by the sincerity of them. Some 
Christians, if they find not love in such a degree, and if they find 
not repentance in such a degree, immediately begin and raze the 
foundation, and do call their enjoyments delusions, and their faith 
presumption, and their mortification hypocrisy: but I must say this 
to thee, — we would not only weigh our graces in the balance, but 
try them also by the touch-stone ; for the smallest piece of gold is 
gold, and the least degree of faith is alike precious, with what the 
apostles themselves had. 

The 5th ground of mistake among Christians is this, that they 
compare themselves more unto the saints, than they judge of them- 
selves by the word. O ! saith one, — If I were like David, I would 
believe ; but I #m not like David, nor Job, nor Hezekiah, and 
therefore, there is none of the saints to whom I should go; and if I 
should call, there is none to answer, and why then should I believe? 
I would only say to thee whose objection this is — it is even David's 
objection, Psalm xxii. 5, 6, — Our fathers trusted in thee. O ! they 
were excellent men, but what a man am I? — a worm, and not a 
man: and yet he was put from that objection ; and I would s;iy 



'202 Mil FAITH OF ASSURANCK. 

this are ye below him ? — in what? I hope ye are not below David 
in necessity. Now, though ye be below in grate, if ye be not below 
him in necessity, ye have so much the more right to believe ; for, as 
we have said before, necessity giveth you a right, and the more 
necessity, the greater right to believe. 

The 6th ground is, that Christians judge of their estate by 
Christ's part of the covenant, and not by their own — rather examin- 
ing themselves by what Christ hath promised to do Cor them, than 
by what is left them to do ; which thing, if it be heeded, would put 
a close to many of our mistakes and disputings. 

Having now laid out some mistakes upon either hand, the next 
thine we would do, is to propose some considerations to press you 
to guard against these mistakes, especially the first : — 

And the first consideration is, that mistakes about one's interest 
in Christ, and assurance, are a most universal and popular evil : it is 
not one of a city, nor two of a family, but many are mistaken in 
their interest in Christ, according to that word, Prov. xxx. 12, 
There are a generation that ore pure in their onm eyes, and yet they 
are not cleansed from their iniquity. It is not one or two that are 
under this mistake, but a generation. And I suppose, there are 
many of us that are of this tribe and generation, Matth. vii. 22 ; 
he saith, Many in that day shall say unto me, Lord, Lord, haven* 
not prophesied ? and yet he shall say unto them, I hnon you not. Since 
it is so universal a mistake, I entreat you to be much in the search 
of yourselves — search your own selves. Certainly, I think, if there 
were but within this church one that were under this mistake, it 
should put us all to this, Master, is it I ? Master, is it I ? But 
how much more, since there is a generation of mistakers, should it 
not be our exercise every day to cry out, Is it I ? 

The second consideration is, that, as it is a most universal, so also 
it is a most irrecoverable mistake. O ! if ye mistake about your 
beino in Christ, there is no making up of that mistake, — if once ye 
pass the borders of time with this lie in your right-hand, / a>n in 
Christ, there is no hope of recovery, eternity will cut off access to 
make up mistakes. I entreat you go not down to your grave with 
this, J mil in Christ, when yet Christ may say, / knotv you not. I 
believe it, if ye could have a testimonial subscribed by all the hands 
of the most eminent and tender Christians that ye have known, that 
ye are indeed a saint — and if all the ministers that ever you spoke 
to should praise you in the gate, and declare you to be a son or 
daughter of Abraham, yet, when you shall bring up your testi- 
monial to heaven, the Father shall read it, and shall ask you, 
Where is my Son's name ? If that be not there, it will certainly be 
rejected, and cast over the bar. 

Thirdly, It is B soul-destroying delusion. Tlsis mistake about 
one's interest in Christ is the very ruin of the immortal soul, accord- 
ing to that word, Isa. xliv. -0. A deceived heart hath laid him aside. 
And what is the fruit of it ? That he cannot deliver his son/. And 

by consequence, it may be said, that men destroy their soul. I be- 
lieve it, there are manv that go to hell in a chariot of delusion : we 

know some Chrisl guideth to heaven by the gates of hell, and 



THE FAITH OF ASSURANCE. 203 

letteth them not see life, till they be in sight of hell. But it is true 
also, there are others whom the devil guideth to hell, by the very 
borders of heaven — he maketh them believe they are dwelling in 
the gates of heaven all their days, and yet, at last, they are thrust 
down to those habitations that are prepared for the devil and his 
angels. 

Fourthly, If once a person be mistaken about his interest in 
Christ, he will have these three notable disadvantages attending 
upon him. 1. As long as he is under this mistake, he is without 
all reach of profiting by the ordinances, for, when he heareth 
preaching, he will apply promises, when he should apply threaten- 
ings, — and, upon the other hand, applying threatenings, when he 
should apply promises ; and so that which should be his medicine, 
becometh poison to him. 2. As long as he is under this mistake, it 
maketh him that he cannot pity, nor have compassion upon him- 
self; that though he be the most suitable object of compassion, yet 
he knows not what it is to weep over his own ruin. 3. Really, all 
his graces are but delusions ; all his good motives are but flames ; 
all his mortifications counterfeit ; and all his tenderness is but the 
mother of stupidity ; — and therefore guard against mistakes about 
your interest in Christ, I entreat you. 

Fifthly, Consider that mistakes about one's interest are a most 
abiding and constant mistake. Believe it, if once we mistake in 
this, it is one to a hundred, if ever we come right again ; this is 
clear, Jer. viii. 5, They hold fast deceit, — they keep with their hands ; 
and Isa. xliv. 20, There is a lie in their right-hand ; that is, they 
hold the lie, and they keep it with all their power. I say, if once 
one be mistaken concerning his interest in Christ, it is hard to put 
him from it : yea, delusion is such an abiding thing, that we find 
Christ speaketh of it, as if it would wait upon one before the judg- 
ment-seat of Christ ; and as if some would never quit their hope of 
heaven, till Christ pronounce that word, Depart from me, I know 
you not. Delusion may carry us over the borders of time, and lead 
us unto eternity. 

Sixthly, There is much counterfeit religion in these days ; that is, 
there is a painted faith — there is a painted love — there is a painted 
mortification — and there is a painted tenderness ; and some love 
shadows and pictures, and yet they do not love the very shadow of 
Christ : and are there not many who think they are embracing 
Christ, and yet are embracing a delusion and a fancy ? 

That which, thirdly, we would speak to from this point is, to give 
you some evidences by which ye may know if the assurance ye have 
of your being in Christ, be right or not. Believe it, there are many 
that draw that conclusion, / am in Christ, which the devil and their 
own deceitful heart hath drawn, and which Christ never gave con- 
sent to. And I shall propose these seven or eight evidences of real 
assurance, by which ye may discern. 

First, A real assurance is a purifying and sanctifying assurance : 
this is clear, 1 st John iii. 3, Every man that hath this hope in him, 
— that is, is persuaded that he shall come to heaven, — he trill purify 
himself, even as he is pare : and 2d Cor. vii. 1, Having, therefore, 



204 i in: i. urn OP assurancf. 

oromiset, dearly beloved, let m deanteoureelvee from all Jttthineta 
of the flesh and wirU. 

01 when a Christian getteth Christ in his arms, he cannot but 
cry out, what have I any mor< to do rvith idols ? When he hath once 
got Christ in his arms, he will answer every temptation that he 
meeteth, with this, / am not mine oron, I am bought with a "price, — 
I cannot now dispose of myself. And if your assurance of going to 
heaven be not a purifying assurance, he persuaded of it, it is but 
tlif devil's pillow sewed over your arm-holes. Is it possible that a 
person can he assured of heaven, and not study holiness ? Can such 
a delusion as this overtake you ? 

ndly, A real assurance putteth the Christian to a pressing 
and earnest pursuit after communion and fellowship with God. Is 
it possible for one to he assured, and not to he saying, he is tick ></' 
/„,.,> ? — this is clear, Song ii. 16, 17> My beloved is mine, ami I am 
hie; and immediately followeth, Turn ih<>n, () my beloved! 'it,,/ /„■ 
thou like a young roe, <>r a young hart, a/„m the mountains ofBether. 
And it is clear, Song vii. 10, 11, / am my beloved's, and his desin 
is towards me. And what followeth upon that? — he cometh and 
inviteth Christ, — O ! cumc down with me I" the fields, let as lodge in 
tin' pillages. 

O ! when gave you Christ such an invitation as this ? O precious 
Christ ! let us lodge in the villages, and go down to the secret 
places of the field ; — and Psalm Ixiii. 1, My do,/; there is his 
assurance; — and immediately followeth upon that, — early mill I seek 
thee ; in, i si, ill thirtieth after thee, as in <i dry and parched land, win re 
no maters are. There is a pressing desire after communion. But 
I would ask you, — are there not many here who have the hope of 
heaven (to their apprehension), and yet the desire of communion 
with Christ was never with them ? I desire to say to thee, he who 
thou wilt, — be not deceived, God is not mocked — that which thou somest, 
//,,,,, shah also reap. I think there are some of us who would let 
Christ live in heaven many days without giving him one visit, if he 
would let us alone. But O ! if we were within sight of our interest 
in Christ, how often would this be our complaint, when he was 
absent, — They have tah n /urn// my Lord, ami I know not where they 
hare laid him ? — or my idol hath carried me away from him, and I 
know not where to find him ? 

Thirdly, Assurance of our being in Christ will put us to the 
exercise of praise. Believe it, I think this is one of the most search- 
ing evidences of assurance. There are some Christians who will be 
convinced for the neglect of the duty of prayer ; but for tin- neglect 
of the duty of praise, they have never one conviction : and I will 
tell you the reason of it — prayer is a selfish grace, so to speak, but 

praise is a denying grace ; prayer seeketh, but praise- giveth, Bxod. 
xv. 2, //c is mil God, I will prepare him an habitation ; my fathers' 

God, ami I iriH e.rall him ,' Psalm ewiii. 2 1 . //■ it my God, ami I 

will praise him ; he is my (>'<"/, / will exalt him. What needeth 

David these repetitions — might not one serve? No, saith he, 1 
would even spend my days in this, my God, my God. There is 
much of heaven in thai word, (i>><l , and love eonnnitteth many 



THE FAITH OF ASSURANCE. 5205 

sweet Tautologies. Now, I say to thee, wast thou ever put to the 
heart-exercise of praise by this assurance thou hast ? This is an 
evidence indeed : but alas ! many of us cannot say it. 

Fourthly, A person that liveth within sight of his interest, Christ 
is matchless unto him ; as is clear, Song ii. 3, / sat clown under his 
shadow ; there is faith and assurance of it : and what accomplished 
that ? As the apple-tree among the trees of the wood, so is my beloved 
among the sons. Christ hath not a match, saith the spouse, in his 
sweetness, his power, his beauty, and his usefulness, he is above all. 

Fifthly, Real assurance is a humbling thing : the assurance of a 
Christian maketh him to sit low in the dust. Was not Jacob low 
in his own eyes, when he cried out, / am less than the least of all 
thy mercies ? What, was not David low in his own eyes, when he 
spake that word, What am I, and what is my father's house, that 
thou hast brought me hitherto ? Was not Paul a low man in his own 
eyes ; Eph, iii. 8, / am less than the least of all thy saints ? — and 
when he cried out, / am the chief of all sinners ? The assurance 
that is real will make a Christian sit down in the dust, and cry out, 
Woe is me, I am a man of polluted lips ! 

Sixthly, Real assurance will put him to take much pleasure and 
delight in the going about of duties. That word, Psalm xl. 8, My 
God, saith he ; that is his assurance ; and presently he subjoineth, 
/ delight to do thy will, O my God ! This he speaketh of himself, 
as himself, and likewise as a type of Christ ; Psalm cxix. 115, 
Depart from me, ye evil doers ; for I will keep the commandments of 
my God. I believe the love of Christ when it is much in exer- 
cise, will constrain us to our duty ; and therefore, this proud 
transporting assurance in these days, that setteth men above all 
duties and ordinances, and maketh them count the gospel, as well 
as the law, but bee/gar!// rudiments, and cry out to their neighbours, 
stand back, for I am holier than thou, must needs be a delusion. 

Lastly, There are these three properties of a real assui'ance : — 1. 
It is a begotten assurance. 2. It is a living assurance. 3. It is a 
constraining assurance. 

The first two properties of it are set down it that, 1st Pet. i. 3, 
lie hath begotten us again unto a lively hope. Who begat that assur- 
ance in thee ? I suppose some have assurance, and it was begotten 
without travail ; but if Christ be not the Father of thy assurance, it 
will evanish and pass away. Secondly, It must be a living assur- 
ance ; some hearts are dead as a stone, and yet they say, they have 
the hope of heaven. Thirdly, It must be a constraining assurance; 
it will put the Christian to do what Christ commands ; yea, if it 
were the most pleasant Isaac that we have, if he commandeth us to 
sacrifice it, — we would put a knife to the throat of it, and be will- 
ing to offer it up. 

Now, after all these evidences, I desire to have a report from you 
concerning your estate. What think ye of yourselves — are ye in 
Christ or not ? I suppose, if Christ should come here to-day, and 
put us all to the door, — but only those that are in Christ, — we 
would have a thin assembly. I confess, I wonder that that word 
doth not make us walk with sadness — many are called, but few an' 



yo(> 



i in: iam ii <>i 1881 n I 



ohoten. Now, I will ask this question ;it yon nil, :is in the right of 
God, and as vou will one day answer unto him that will be vour 
judge — what think ye of y<>ur-el\es } Is there none here who can 
•jive a present positive answer to this, — are vein Christ ? I suppose 
this, — if I were to go round them that are here, and ask, — Are ye 
in Christ? Are ye in Christ? () ! I doubt much, if there should he 
many negative answers within the doors ; we have BO Btrong a faith 
some of us, that since we were horn, we never doubted it. Hut I 
think, without condemning doubting, I may say, the faith that thou 
didst never doubt of is too like a delusion ; and the faith that thou 
didst never take pains to keep, and yet it kept itself, is too like a 
delusion. But let me close with this — he your estate what it will, 
search and come away — I think that is one of the greatest gospel- 
invitations that is in all the Scriptures ; Lam. iii. 10, Let EM March 
ami try ""/• nsayt, and turn again unto the lard. When thou hast 
searched, come away ; for I tell thee this, there will be nothing that 
■will commend thee to Christ so much as necessity ; and I hope there 
is none of you but have enough of this. And I know it. if ye will 
not come to Christ, he will compel you to come ; but it shall not be 
for your advantage to stay away till ye be compelled. persons 
that are out of Christ ! come away : () persons that are in Christ ! 
come away. We must preach that word, come away, unto you, as 
long as you are here, till ye come and he fixed ae a ptilor in thehotue 
of Caul, and go no more out. O ! study to be near him. O Chris- 
tian I didst thou never think upon this, and say with thyself, — O ! 
when shall I have the immediate embraces of blessed Christ, when 
there shall be nothing between my heart and him ? Till then, we 
never get Christ near enough — there is always something between 
him and us, till we be above the clouds. O these immediate soul- 
infoldings and embracings of Christ ! — are ye never sending a mes- 
senger to heaven, desiring a pass to go away, that ye may enjoy 
them ? And are ye not longing for the day, when the waters of 
Jordan shall divide themselves, and the ransomed of the Lord shall 
pass through ? — Now, let us sing praises tn our king — ting praises, 
for he /"ii// gone up with a shout, <uo/ shall come again — sing /'raises 
to our king, sing praises. 



SERMON III. 



2d Cor. xiii. 5. Examine yourselves, whether //>■ he in tin faith : prove your 

own selves ■■ know ye not your own selves, how that Jesus Christ is in you, 
except in- In reprobates ? 

I think, ere long, there are many that pass under the notion of 
professors, that the very atheist, when he bcholdeth their walk, may 
cry out,— art thou also become like unto one of us ? Are there not 



THE FAITH OF ASSURANCE. 207 

many here, that are in a golden dream, and in a fool's paradise, that 
dream they eat, and behold when they awake, they shall be hun- 
gry i Therefore, I think it is incumbent upon us, to search and 
examine our state and condition : profanity hath slain its thousands, 
but delusion and presumption have slain their ten thousands. It 
was an ancient complaint of Christ, Luke xii. 57, And why even of 
yourselves judge ye not what u right ? I am persuaded of this, there 
are many decreets of peace passed upon earth, that are never ratified 
in heaven : there are many that cry out, — the bitterness of death is 
past, whom God yet, by the sword of his justice, shall hew in 
pieces before our eyes. We told you at the last occasion that we 
spake upon these words, that there were six things we intended to 
speak from them, — of the first three we have spoken. 

That which we intend to speak to at this time, is, that there is 
much soul-advantage and spiritual gain that doth redound to the 
Christian by the distinct persuasion of his interest in Christ : this 
we gathered from Paul's doubling the command of searching and 
trying themselves ; as if he had said, it is a business that will be so 
much for your advantage, that it is incumbent for you to search and 
try diligently. And for further clearing of the point, I shall only 
give these three places : — Rev. ii. 17, / will give unto them a white 
stone, and in the stone a new name written, which no man knoweth, 
saving he that receiveth it. By the new name, and the white stone, is 
understood assurance, and the intimation of it to the soul. This 
indeed is such a mercy, that I defy any to make language of it — no 
man knoweth it, much less can he express it, but he that is the 
possessor of it. And that place, Isa. lxii. 2, / will give them a new 
name, which the mouth of the Lord shall name. O ! what a name 
must that be, which the mouth of the Lord shall name ? I think 
what he giveth must be one of the noblest names that ever was 
given ; all the styles and titles under heaven cannot equal it. And 
thirdly, We see David, in the 18th Psalm, found much sweetness 
and advantage in this, when nine times he hath that word, My 
strength, my rock, my fortress, and my deliverer ; my strength, and my 
buckler, the horn of my salvation, and my high tower. O David ! 
what needeth all these mys ? David would answer, O ! he is sweet 
in himself, but O ! much sweeter to me when I put to that positive 
note, my. 

Now, to speak more particularly to these advantages of assurance : 
— The first is, That a person that is assured of his interest in Christ, 
is much in desiring communion with Christ, Song i. 7, Tell me, O 
thou whom my soul loveth (there is assurance), where thoufee< ! 
where thou makest thy flock to rest at noon ? There is desire of com- 
munion. And Song vii. 10, 11, / am my beloved's, and his desire is 
towards me ; there is assurance ; and immediately followeth, Come, 
my beloved, let us go forth into the field ; let us lodge in the tillages ; 
— there is her desire of communion. And Song ii. 16, 17, My be- 
loved is mine, and I am his,— and what followeth upon that ? — he 
feedeth among the lilies, until the day break, and the, shadows flee 
away : turn, my beloved, and be thou like a roe, or a young hart, upon 
the mountains of Bether : that is, in short, let me have sweet corres- 



208 THR PAITH OF » URA ■' I . 

pondenoe and fellowship with thee till the d.u of eternity shall 
come. I think the desires of an assured Christian are like the 
grave, they cry continually, Give, give, and tin \ never say, it is 
enough. What is the reason ye seek so little after fellowship with 
Christ ': It is even this, — ye arc not persuaded of your interest in 
him. Believe it, if once ye had attained to this blessed length, as 
to cry out, Christ is mine, it would be a hell upon earth for you to 
live at such a distance from him, as you do for the most part. O ! 
but assurance maketh absence from ( Ihrist an unsupportable burden ,- 
Psalm xxii. 1, My God, my God ; there is assurance ; and imme- 
diately followeth this complaint, why hidest thou thyself from mef 
Song iii. 1, 2, \\, that word, Him whom my soul loveth, made ber 
weep so much under absence from Christ : and John xx. 13, when 
the angel asked the question at Alary, Woman, why weepest thou ? 
I think she thought it a needless question ; and she tells the cause 
of it, they have taken away my Lord: I think her heart was at her 
mouth, when she pronounced these two word-, my Lord; she spake 

them with a great deal of emphasis and force. Could ye resent 
absence from Christ so little, if ye were sure he were yours? I 
Confess it is no wonder, when persons lose that which is not their 
own, that they weep not much lor the loss of it: but oh ! to lose 
that which is our own, maketh it a cross and a burden to us. 

Secondly, It maketh the soul to have a high and matchless esteem 
of precious Christ ; Song v. 10, My beloved is white and ruddy, the 
chiefest among ten thousand. O ! Baith the spouse, I never saw his 
like, and I shall never sec his like again : there is much in that 
my, — interest maketh her look upon Christ with another eye than 
she would have done. Strangers look upon him as a tree planted 
upon the Band ; 1st Pet. ii. 7. To you thai beli oe, Christ is precious, 
— not every one : and Song ii '.\, I sat down under his shadow with 
great delight ; the reason is, interest in the words going before, As 
t/i, apple-tree among the trees of tin- wood, so is my beloved among the 
sons. Yea, assurance will make every thing in Christ exceeding 
pleasant to the soul ; as is clear. Song v. I)i, My beloved is altogether 
lovely — or, he is nil desires. I will tell you what assurance will do, 
— it will make Christ's person pleasant and precious to the soul ; it 
will make Christ's natures pleasant to the soul ; it will make Christ's 
offices pleasant to the soul ; it will make Christ's promises pleasant 
to the soul ; it will make threatcnings pleasant to the soul ; it will 
make the smell of Christ's garments pleasant to tin- .out; and it 

will make the kisses of his mouth pleasant to the soul. ()! Baith 
thi' assured Christian, there is nothing in Christ but is mo.-t plea- 
sant, and is all desires : his threatcnings are pleasant — they are the 
wounds of a friend ; and his kis-es arc pleasant — they arc better 
than wine ; his name is pleasant — it is n precious ointm 
forth i his smilings arc most delightful, — Whose countenance is as 
Lebanon, excellent as the cedars, O to embrace a married Christ ! 

— how pleasant it is to the soul ! What maketh you have so low 

thoughts of Christ ? Even this, the want of assurance that he is 

VOUr husband. 

Thirdly, Assurance will make the Christian patiently to submil 



THE l-'AI'ill OF ASSURANCE. C 20 ( J 

to every cross and sad dispensation he meeteth with : this is char, 
Heb. x. 34, They took teUh joy the spoiling of their goods. And 
what made them do so ? they hoped for a better inheritance, and a 

more enduring substance. I tell you, assurance will answer all crosses 
with this, Christ is mine ; when they are afflicted, assurance will 
lift up its face, and cry out, Christ is mine ; and when they are re- 
proached, they will comfort themselves with this, Christ is mine s 
I can put on the Lord Jesus. 

Fourthly, Assurance will keep you from apostacy, and defection 
from Christ, 2 Pet. i. 10, Make your calling and election sure ; and 
if ye do this, saith he, ye shall never fall, Heb. iii. 12, It is there 
set down as a fault of the evil heart of misbelief, it maketh us depart 
from the living God : hut on the contrary, assurance knitteth the 
soul to Christ by a threefold cord, which is not easily broken. Be- 
lieve it, the assured Christian can cry out with much confidence of 
faith, My mountain standeth strong, I shall never be moved. The as- 
sured Christian can cry out with much cheerfulness, In God will I 
praise his word, in God have I put my trust, I mill not he afraid 
what flesh can do unto me. Yea, he can sweetly sing, in the very 
mouth of danger, The Lord is my light, ami, my salvation, whom 
shall I fear f The Lord, is the strength of my life, of whom shall I 
be afraid? Psalm xxvii. 1. 

Fifthly, Assurance keepeth all the graces of the spirit green and 
flourishing ; it is a refreshful dew upon our branches, which maketh 
every grace sweetly to blossom in his season. 1. It stirreth up the 
exercise of love. O ! how vigorous are the actings of love, when a 
Christian can cry out, My beloved is mine, and I am his ! Song ii. 
10. My beloved (there is assurance; I- a bundle of myrrh, and shall 
He all night, betwixt my breasts, Song i. 13 ; that is, as long as time 
shall last, I shall never have Christ out of my heart : there is love, 
1st John iv. 19, We love him, because he first loved us : our hearts 
are naturally cold, but love kindleth love. The sense of his love 
to us putteth our hearts into a heavenly flame towards him again. 
2. Assurance keeps up the exercise of prayer ; it is the assured 
Christian that can pray best, and to the best advantage : and in 
these three things especially, is prayer helped by assurance. J. It 
helpeth in the point of boldness ; O ! but the assured Christian can 
go boldly to the throne of grace, crying, Abba Father, and my Lord, 
awl my God. 2. It helpeth our diligence in prayer ; Psalm lxiii. 1, 
my God — here is assurance ; early will I seek thee— there is his 
diligence as the fruit thereof. 3. It helpeth the fervency of prayer, 
as in that same place, My soul thirtieth for thee ; my flesh longethfor 
i./a-r ; there is fervency as another fruit of his assurance. 4. Ass tr- 
ance keepeth in exercise and life the grace of mortification ; 
clear tfy comparing 2d Cor. iv. 13, with 2d Cor. v. 1, — We loot, not 
at the things which are seen. O Paul ! what aileth you, — may ye 
not take a look of the world? O! saith Paul, would you know 
the ground of it ? We know, that, if our earthly house of this taber- 
nable were dissolved, we ham a house not. made with hands, eternal l» 
the heavens : my house and my treasure is in heaven ; I must have 
my heart there, and mine eyes also. Would you know what would 

o 



210 i 1 1 1 : IAI1U or ASBUBAMOB. 

stay your pursuit after the world? Study to have the assurance of 
your interest in Christ continually with you. 5. It keepeth in 
exercise the grace of humility: there is nothing will keep Chris- 
tians bo bumble as assurance, (ial.ii.20, / lir. ; yet »•>■' I, but Ckritt 
Uveth in me. Eph. iii. 8, — there he is all in exalting grace, and 
debasing himself. It is the misbeliever and discouraged person 
that dwelleth nearest pride. Believe it, misbelief is big with child 
of pride and apostacy ; these are two children which that fruitful 
mother will bring forth. 6. It will help the grace of repentance. 
Would you know what would make the Christian to repent ? It is 
even this, to take Christ in our arms and call him ours. Xcch. xii. 
10, 77/.// ahull look "/"'ii him (that is their faith), and they ah. ill 
mourn, as one mourneth for hi* only ton. I think it is known by 
experience, the soul never weeps more tenderly under the convic- 
tion of sin, than when he hath Christ in his arms, and can say, In 
it mine. O ! how sweetly do men then complain ? There is not a 
sight of Christ as their own, when they have offended, but breaks 
all their heart in pieces, and is as a sword piercing into the bones, 
when they cry out, O ! what a fool was I to offend such a precious 
One, in whom I had so much interest. Was it not a sense of 
interest that made Mary wash the feet of Christ with her tears ? 
Lastly, It will keep in exercise the grace of joy ; 1st Pet. i. 8. It 
is faith which maketh one to rejoice with joy unspeakable, and full 
of glory. Would ye know why your graces are withered? Would 
ye know why all the pleasant plants of God within your soul are 
decayed ? It is this, — ye live without sight of your interest in 
Christ. Believe it, if so I may speak, assurance will be a watering 
to your graces every morning, and refresh them every hour, — it 
bein"- a channel through which divine influence is conveyed to the 
increase of grace, and especially of joy. 

The sixth advantage that cometh unto the Christian by the assur- 
ance of his interest in Christ, is, that it maketh death exceedingly 
pleasant and comfortable to the soul. What maketh death the king 

of terrors ? and what maketh it so to us ? Is it not this — we go 

to heaven under a cloud? The assured Christian can take death in 
his arms, and cry out. — welcome, O friend ! The assured Chris- 
tian, when he seeth the chariots his Father sends for him, doth 
with old Jacob rejoice; and Psalm xxiii. 4, When I walk through 
the valley of the shadow of death, I mitt fear no evil. What brought 
you that length, David? I will tell you why, — saith he, for God 
is with me. I think I need not fear any thing, when I have God in 
my company. It is the assured Christian that can cry out. Why 
should I fear death ? Should I not laugh at destruction ? I think, 
indeed, the assured Christian needeth not tear death, because death 
to him is the death of all his lusts, — the funeral of all his soYrows. 
And is not the day of death his coronation-day, his marriage day, 
the day of his triumph, and of his entering into rest, — and why 
then should he fear it ? 

The seventh advantage is, that a Christian being in the state of 
assurance, can put the highest account upon the smallest mercy that 
he meets with from God. The assured Christian looketh upon every 



THE FAITH OP ASSURANCE. C <JH 

mercy as a wonder : it is the assured Christian that crieth out, — I 
am less than the least of all thy mercies. There is not a mercy he 
meeteth with, were it but a drop of cold water, but if he can read 
this on it, that it came from my Husband, and from my Father, it 
will be better to him than the sweetest wine. 

Lastly, Assurance doth exceedingly help us to cheerfulness in 
obedience : O ! that is a remarkable connection that Paul hath, 
Acts xxvii. 23, The Lord, whose I am, and whom I serve. That 
passage also, 2d Cor. v. 14, is very observable, The love of Christ 
constraineth us, &c. Why art thou so painful a minister, Paul ? 
Why, knowest thou no man after the flesh, art not led by carnal 
interests nor affections ? Art so busy and diligent, that all the world 
counteth thee mad ? Why, saith he, love will not let me rest ; if I 
would be lazy, or carnal, or fold my hands to sleep, the love of 
Christ doth always sound that in my ears, That I was dead, and he 
hath died for me, that henceforth I should not live unto myself, hut 
unto him that died for me. — Now unto him who is the first, and the 
last, who was dead, and who is alive for evermore, we give praise. 



DIRECTIONS AND INSTIGATIONS 



DUTY OF PRAYER. 



SERMON I. 

1st Thess. v. 17. — Pray without ceasing. 

Godliness is so sublime and divine a thing, and doth so highly 
elevate the believer that is endowed with it, that by it he is admitted 
unto that high pinnacle of honour, and inconceivable pitch of dig- 
nity, as to be made like unto God, and to have a glorious participa- 
tion of his divine nature ; so that we need not much rhetoric to 
commend this unto you, who have tasted of the sweetness of it ;for 
wisdom will be justified of her children, JMatth. xi. 19. But there 
are some of you who savour not the things of God, and to whom 
these things do appear but as some Utopian fancy, and notions of 
a man's brain, who are not much in contemplation of these things. 
So that, though we could speak upon this subject in such a manner 
that the glorious light of it should surround us, yet the blind heart 
cannot see it because there is a dungeon within ; and till Christ open 
our eyes, as well as reveal his light, we cannot be enlightened by 
it. But had we once as much divine understanding, as to take it 
up in its beauty and necessity, in its advantage and dignities, in its 
comeliness and equity, we should esteem it the principal thing 
which we have to do in all our life-time, and should dig far it, <is 
far hid treasure, Prov. ii. 4. And there is no part of this royal and 
beautiful ornament of Godliness, but may commend and ingratiate 
itself to any who do not close their eyes. And amongst all the 
beautiful effects and parts of godliness, this duty and grace of 
prayer is not the least, and doth not a little commend it ; and 
though it appear sometimes little among the thousands of the graces 
of the spirit, yet out of it have come excellent things, and it hath 
not counted it presumption to compare itself with the highest and 
chiefest. It is that, no doubt, by which a soul is elevated to con- 
verse and talk with God, with the holy and blessed Trinity ; yea, 
and that as often and freely as the Christian pleaseth : for there is a 
door of access standing always open, by which we may enter in and 
communicate and impart our thoughts to God, and have him 
making known his mind to us. O ! this is a dignity and a privilege 



THE DUTY OF PRAYER. 213 

that hath been purchased unto us at an infinite rate and value, even 
the precious blood of Christ ; for, no doubt, the door of our access 
unto God is through the veil of his flesh : and were this more 
deeply engraven upon our spirits, we should improve this dignity 
more ; did we once believe the unspeakable highness of this duty 
of prayer, and the incomprehensible essence of God, that which we 
now neglect through ignorance, we should fear to meddle with, 
through a sort of reverence and fear, being afraid to touch the mount, 
lest me should he shot through, and looking upon ourselves, as 
unworthy to lift up our eyes to heaven, because we have reproached 
him so often. 

Now, there are these two comprehensible and cardinal evils which 
do exceedingly mar and intercept the obedience of Christians unto 
this great and precious command of praying without ceasing, and 
they are these two, atheism and idolatry ; too much confidence in 
ourselves, and too much leaning to our own understanding, which 
is idolatry, — it being a visible breach of the first command, Thou 
shall ham no other gods before me, Exod. xx. 3; and too little confi- 
dence and trusting in God, which is our atheism, employing our- 
selves in all, and employing God in nothing : so that our blessed 
Lord may propose that unanswerable challenge and question to 
many of us, Hitherto hate ye ashed nothing in 'my name c 4 John xvi. 
24. And what is this practice, but involving of ourselves in that 
woeful curse, — Cursed be the man that trusteth in man, and maketh 
flesh his arm, whose heart departeth from the Lord : should the living 
seek the dead, and not their God ? mho gweth to all men liberally to 
enjoy, Jer. xvii. 5. Were we dwelling more under the spiritual 
impression of our inability and impotency to save ourselves, and 
that complete ability and infinite power which is in him to help us, 
we would bind this precious command of prayer as a chain of gold 
about our neck, and make it an ornament of grace to our head, Prov. 
iv. 9. We should certainly be constrained to cry forth, All that tiie 
Lord hath commanded us, we will do, Deut. v. 2J. And pray that 
there may be such a heart given to us, as to have our practice cor- 
respondent unto our resolutions. 

O ! what a glorious and unspeakable dignity suppose you it to be, 
to be daily having your walk in heaven, in those beautiful streets 
that are all paved with transparent gold ; and to be conversing with 
him, whose fellowship is of more infinite worth than all imperial 
dignities. A Christian that is much exercised in prayer may have 
this to say when he is passing through the gates of death to long 
and endless eternity, that he is now to change his place, but not his 
company ; heaven may be to him but a blessed transition to a more 
constant and immediate enjoyment of God. O ! what a blessed day 
suppose ye it to be, when ye shall be altogether without the reach 
of the necessity of this duty, and whole exercise of the grace of 
prayer ? For though it be a blessed and most divine exercise, yet 
it involves an imperfection in its bosom ; and so it must needs pass 
away, when that mhich is perfect shall come, 1st Cor. xiii. 10. O !. to 
be much in correspondence with him, and in maintaining com- 
munion and fellowship with him ! Ask of him, and were it to the 

o 3 



214 DI&BCTI0N8 AND INSTIGATIONS 

half of his kingdom ; yea, more, WhatsOi >■. ,■ ye ask m hit nam* , ac- 
cording to his will, and what he sees fit in hit wisdom for your pood, 
believing, hi will grant it you, Matth. xxi. 22, and will not at all 
deny you : we conceive, there is not such a comprehensive promise 
annexed to any duty as this; in a manner, it is the sweet compend 
and epitome of all Christian promises. What is included here? 
All things, no doubt, for your good are here included, and nothing 
of that kind excluded. We confess, if our enjoyments were regu- 
lated according to our desires, they should come far short of that 
which we stand in need of, and much more they should come short 
of that which he is willing to give : and therefore we are blessed in 
this, that he walketh not in dispensations to us by the rule of our 
desires, but by that precious rule of his free and condescending 
grace ; for he is able to give unto us exceeding abundantly above all 
//nit ice are able to ask or think-, Eph. hi. O ! if ye would ask, what 
is the great and eminent exercise which a Christian ought to have 
while he is here below ? Believe it, I could give no answer so 
suitable as prayer. And if it were asked, secondly, What ought to 
be the great and eminent exercise of a Christian while he is here ? 
It is prayer. Pray above all things, and above all things prayer, — I 
mean, true, serious, sincere, and not hypocritical, prayer ; a plea- 
sant retiring and diverting ourselves from all other things, to wrestle 
with God ; to leave our servants and our asses at the foot of the 
mount, until we go up and worship God, and bury our idols under 
the vale of Shechem ; and to wash ourselves from our pollutions, 
when we go up to Bethel ; to return from the confused noise of the 
multitude of our affairs unto the pleasant delighting ourselves in 
God. A Christian, (the sound of whose feet is much heard in the 
streets of the New Jerusalem, who, in a manner, is anticipating the 
time of his endless enjoyment of it ; and who is daily bringing 
down heaven unto earth, or rather elevating himself towards heaven, 
hearing of such an endless command as this, Pray without ceasing, 
Rom. xii. 12,) is constrained to cry forth, Lord, what is man that 
thou shouldst In' mindful of him, or the son of man that thou shouldst 
visit him, and that thou hast so highly magnified him ? Psalm viii. 4. 
I conceive, if a Christian would look upon all the duties of religion 
under a right notion and apprehension, certainly he will rather 
take them up as his dignity, than his duty, and rather as the singu- 
lar tokens and significations of the infinite respect and love of God 
towards him, than any ways given and commanded him. Seeing 
by the practice of them, we shall testify our thankfulness and 
obedience towards him, surely it were our servitude, and not our 
liberty, to be freed from this blessed and glorious work of his com- 
mandments. O ! what a bondage were it for an immortal soul, not 
always to be living in a direct line of subordination to him ? But 
a natural man, hearing of this decree and command of God coming 
forth, Vray wit/nail ceasing, will cry out. This is a hard saning, irho 
ran hear it ? John vi. 80. We ought to study to be subordinate to 
God, and in subjection unto nothing which may hinder our subor- 
dination unto him: and he who counts the service of the Lord 
i wearinesSj and doth snuff at it, as it were, and never knew what 



TO THE DUTY OF PRAYER. 215 

it was to be bound in the spirit, till he go to prayer — believe me, 
that man is not much taken up in the obedience of this noble and 
most excellent commandment, Pray without ceasing. 

Now, being come to the words, having spoken at large of that radi- 
cal and noble grace of faith, we are come to speak of this excellent 
grace of prayer, and I would have none of you mistaking the nature 
of this command or excellent grace ; or to conceive that the apostle 
doth here so compendize and abridge Christian duties, as to confine 
them within this one duty and grace of prayer, so that we should 
constantly and perpetually be taken up in this exercise, and so 
neglect the exercise of all other duties. No, surely this is not the 
meaning of the words ; for the words going before the text may 
remove this mistake, Rejoice evermore, 1st Thess. v. 16. But we 
conceive it holds out these things to us : — 

First, That in all our lawful diversions and interruptions from 
the divine exercise and employment in this noble duty and grace of 
prayer, we may be keeping ourselves in a praying frame and dis- 
position, so that, when occasion presents itself to us, we may retire 
ourselves from the noise of our secular affairs, and converse with 
him, — a practice unknown to the most part of the Christians of this 
generation, who. betwixt the time of their conversing with God, and 
their address to his throne, give leave to wander after many vain 
impertinences, and to rove abroad in the path of their idols, and to 
entangle themselves with the affairs of this world ; so that, in a 
manner, they are incapacitated for this holy and divine exercise of 
the duty of prayer, which doth require much divine abstractedness 
from the world, and the things thereof, and much composedness of 
spirit, which our involving of ourselves too much in our affairs, that 
do but by the way belong to us, doth so much interrupt and hinder ; 
and this observation, pray without ceasing, holds forth unto us, 
there is no condition nor estate of life, wherein we can be placed, 
that exempteth us from the necessity and obedience of being much 
in the exercise of this noble and excellent duty of the grace of 
prayer : for if we be under bonds, we must pray that we may be 
enlarged ; and if he lift up the light of his countenance upon us, 
we must pray that we may be helped to walk humbly with God, 
and to erect to ourselves a dwelling in the dust, when he erecteth 
to us a throne in heaven, and to be enabled not to stir him up, nor 
awake him before he pleases. God hath in the depth of his infinite 
wisdom and unsearchable love towards man, so ordered it, that con- 
tinual dependence upon him is both our duty and dignity. 

And then, secondly, It holds out this unto us, that, in the midst 
of all our business, and other affairs that we go about, we ought to 
be sending forth secret and divine ejaculations toward God, which 
practice was no mystery unto Jacob, for in the midst of his testa- 
ment, having blessed six of his sons, and having other six to bless, 
he breaks forth with that divine thought, / ham waited for thy sal- 
vation, O Lord, Gen. xlix. 18. Neither was this a mystery unto 
godly Nehemiah, who, while he was standing before the king, with 
the cup in his hand, did pray unto the Lord in his secret and silent 
way, Neh. ii. 4, He prayeth unto the God of heaven. 

o 4 



\Jlli DIRECTIONS AND INSTIGATIONS 

And then, tartly, Tins command and exhortation, pray without 
ceasing, bolds forth this unto us, that we should lay hold, yea. more, 
that we should watch to lay hold upon every opportunity tor this 
duty of prayer ; yea, more, that we should labour for all occasions 
for the enjoying of this admirable dignity, which is the scope of 
that noble command, 1st Pet. iv. 7> H"t (saith be) the end of all 
things is at hand, be ye therefore sober, and match unto prayer, — a 
practice, alas ! that is not much now in request, and that the Chris- 
tians in this generation do very much undervalue and set at nought: 
and we conceive, that which doth so much interrupt our obedience 
unto this command of praying in public, and in our praying one 
with another, is either our atheism, or our pride ; we being more 
afraid to speak before men, than to speak before God, which is our 
atheism : so that our silence is rather from our reverence of men, 
than from our reverence of God. And then our pride hinders us 
from it, we being afraid lest, going about that duty, we discover 
our nakedness, and make our shame appear : and in our impertinent 
denials of our obedience unto this desire, we study to cover the 
matter with a pretext of humility, and to gain reputation amongst 
men, that pride is hid from our eyes, and that we will walk low, 
when, in the meantime, we sit on high places : and certainly, that 
-which doth so much obstruct our liberty, and our having access 
unto God in our praying one with another, is our greater fear of 
those before whom we pray, than of him whom we pray to : and no 
doubt, the divine impression of a deity upon our hearts, would 
make us to get this overcome, — or it is our pride that hinders us 
from high thoughts of God, and hinders and interrupts this holy 
and divine exercise of the grace of prayer. Self is the great Diana 
which we so much adore, and about the adorning of which, and 
her silver shrines, to speak so, much of our talk and labour is spent, 
— we still proposing that woeful end in all our actions, the exalting 
of ourself, and attaining reputation amongst men ; and therefore, it 
comes to pass, that there is little or no advantage redounding to us 
by the exercise of public prayer ; so that we may say that which 
one spake to another purpose, Cum inter homines fui } minor homo 
redivi: for we may say this, that when we have been among Chris- 
tians, we do oftentimes return less Christians ; for if, in our praying 
one with another, we be answered according to the idols of our 
heart, and have liberty of words, and perhaps some real access to 
the throne of grace, when God lifts up, we lift up ourselves, l< ing 
exalted above measure, and sacrificing to our own net ; and making a 
secret feast to our dagon within the temple of our hearts, proving 
ourselves to be but empty vims, bringing forth () uits unto ourselves, 
Hosea x. 1. And hence it is, if a Christian will observe it, that he 
doth not much advance in the work of mortification by his public 
enlargements, and that the power of iniquity in him is not much 
restrained by these ; but presently, after his weeping over himself 
lor some short-coming, some new temptation presenting itself unto 
him, involves him in the like, or it may be, in a worse sin : and 
ordinarily our public enjoyments and enlargements are not constant 
and permanent, by our (punching his Holy Spirit. However, by 



TO THE DUTY OP PRAYER. 217 

the way, we would say that which a Heathen said, — " It is much 
for a man to be as serious alone in the exercise of his mind and 
affection, in pursuing after these duties, as when he is in company :" 
and that which exceedingly hinders a man's obedience when he is 
alone unto this command, Pray without ceasing, is either the want 
of a solid conviction of the necessity of this duty, or else it flows 
from not being convinced of the advantage that may be found in 
this exercise of our secret retirements with God, and abstracting 
ourselves from the noise of the world to converse with him. What 
joy in the Holy Ghost ! What mortification of our idols ! What 
divine conformity and likeness of the Lord's blessed and glorious 
image might we attain to by this ! As likewise, we may superadd 
this, — the want of the solid conviction of those unspeakable disad- 
vantages that are to be found in our woeful neglecting and sinful 
suspending of the exercise of this duty when we are alone, which 
are best known to those who are most conversant with their own 
spirits : but sure we are, through the slothfulness of our hands, our 
house droppeth through, and our building doth decay ; and we are 
become remarkable servants unto our lusts and corruptions. 

Now, is there any of you that, at the very reading of these words, 
pray without ceasing, may not retire himself, and judge himself 
eminently guilty of the breach of this commandment and excellent 
duty ? That whereas Eliphaz did accuse Job, Thou restrainest 
prayer before God, Job xv. 4. Surely he may justly charge it upon 
many ; yea, and alas ! upon the most part of Christians of this 
generation. There are many, I fear, here, who do pass under the 
notion of saints and real Christians, who did never much study to 
obey this command : there are many here who need not much 
arithmetic to calculate all their prayers that they have poured out 
before his throne. O ! whither is your devotion gone ? If David 
and Daniel were now alive, would not their pi*actice condemn the 
Christians of this generation, who, at morning, at noon, and at 
even-tide, did call upon him ; yea, in the silent watches of the 
night, and at midnight, did rise, and seek their Maker, who gives 
unto his own their songs in the saddest nights of their affliction ? We 
conceive also, if Anna, that precious woman, were now alive, to 
whom that excellent testimony is given, Luke ii. 37, — She was a 
widow about fourscore and four years, who departed not from the 
temple, but served God with fasting and praying night and, day ; — 
might she not provoke many women, yea, and all men and women, 
unto a holy emulation in this so singular and divine a practice ? 
Alas ! there are none, now-a-days, upon whom so brave a testimony 
could be passed as upon her. We may either conceive, that the 
way to heaven is more easy than it was before in ancient times, or 
else that there is not so much delight and solace to be had in him, 
as was before. Were we daily tasting of that pure river of life that 
floras out from beneath the throne of God, and of its sweetness, which 
causeth the lips of those that are asleep to speak, we would be more 
taken up in giving obedience unto this precious command of 
prayer ; and if we were sleeping more in the bed of love, we would 
be less sleeping in the bed of security ; we would likewise embrace 



1 218 DIRECTIONS AND INSTIGATIONS 

more abstractedness from the world, and more familiarity with God. 
O ! but our visits are rare, because we are not constant in prayer, 
and fervent in spirit, seeking the Lortl. It is no wonder that we 
forget what a one he is, because it is long since we did behold him ; 
we may forget his form and loveliness — there is such a number of 
days and woeful space of time intervening betwixt our enjoyments 
of him. 

Now, we shall not dwell long in pointing out unto you what 
prayer is ; we conceive, it is a sweet travelling and trafficking of the 
soul betwixt emptiness and fulness — betwixt our inability to help 
ourselves, and his ability to help us ; the one deep calling unto the 
other deep ; or in short, it is a soul's conference with God. Neither 
shall we stand long in proving this unto you, that it is the duty of 
a Christian to be much taken up in continual exercise of the duty 
of prayer. The text doth sufficiently prove it ; but we shall only, 
for the more clearing of this, point out one place of Scripture, and 
that is in Eph. vi. 18, where we are exhorted to pray with all man~ 
a. r <■/' pray* r and supplication, &c. ; which we conceive to be under- 
stood both of public and private prayer, and that we should not be 
in the exercise of these by starts and fits, but that we should con- 
tinue in them with all perseverance, as the text doth clearly hold 
forth. Neither shall we insist long in speaking unto this, — what is 
the spirit of prayer ? We conceive, it doth not stand in that 
promptness and volubility of language that we use before him, for 
there may be much of that, and little of the spirit : and, upon the 
contrary, there may be little of that, or nothing at all, and yet much 
of the spirit : yea, we are certain, that the spirit is sometimes an 
impediment unto much language ; for either in our presenting or 
expressing our grief before God, our spirits are so overwhelmed 
within us, and so troubled, that we cannot speak, so that sighs or 
silent groans are rather our oratory, than the multitude of words : 
so likewise, in the exercise of joy, the soul is so filled, and, in a 
manner, overshadowed with the Holy Ghost, that the Christian is 
wrapt up in holy admiration and astonishment, so that, in a manner, 
he loses not only the exercise of invention, but also the exercise of 
speech : he is so much taken up in gazing at that which lie doth 
enjoy, and in a pleasant beholding and contemplation of him who 
hath ravished him with one of his eyes, and iri/h one chain of his 
neck, that he can speak no more, but beginneth to wonder ; his 
tongue cleaveth to the roof of his mouth, and his judgment is con- 
founded with the inexpressible sweetness and glory of him that 
appeareth, and his affection doth so swell and run over all its banks, 
that, in a manner, he is clothed with a blessed impossibility to have 
the use of his tongue, and therefore he begins to admire that which 
he cannot speak of: however, he that hath much of these things, hath 
nothing over, and he that hath little, hath no lack. 

Neither doth the spirit of prayer consist in the fineness and elo- 
quence of our dictions, — these things being rather to prove our- 
selves orators than such as pray in the Holy Ghost. But, we 
conceive, it doth more consist in the voice of the affection, than the 
voice of words, and having inexpressible and unutterable sighs and 



TO THE DUTY OF PRAYER. 219 

oroans of the spirit, which is indeed that true spirit of adoption 
which he hath given unto us, whereby we cry unto him, Abba 
Father, Gal. iv. 6. If we speak no more in prayer, than what our 
affections and soul do speak, truly we would not speak much : if 
we spake more with zeal and affection, that vain prolixity that we 
have in this duty of prayer would be much compendized and 
abridged. Neither shall we speak long on this, how much it is of 
a Christian's concernment to be convinced of the absolute necessity 
of Mediator, and of a Days-man, who must lay his hand upon us 
in all our approaches to God. And truly we conceive, if many of 
you were posed, when the last deep impression of the need that you 
have of Jesus Christ, and of him that hath taken that glorious title 
and attribute unto himself, of being the Counsellor, Isa. ix. 6, were 
engraven upon your spirits, when ye went to prayer, you should 
find it a difficulty to fall upon the number of the days : and I con- 
ceive, that the want of the apprehensions and uptakings of God, 
and of ourselves, is the reason why this great mystery, and divine 
duty of the gospel, viz. — the employing of Jesus Christ in prayer, 
is so great a mystery both unto our judgments and affections. How- 
ever, know that this is a duty belonging both to our knowledge 
and practice. There are many Christians, who, to their own appre- 
hensions, have made a great progress in the course of Christianity, 
who yet may turn back, and learn that great and fundamental 
lesson, to call on his name : sure we are, were this more believed, 
that God is a consuming fire, without Jesus Christ, we should not 
be so presumptuously bold as to approach before God, either in 
public or in private, without him, who, by his blood, must quench 
this divine flame, and who must remove that angel that stands with 
the flaming sword in his hand, marring our access to God : Christ 
must be to us Melchised-ec, a king of righteousness, and of peace. 

He, no doubt, is that tristing place in which God and sinners 
must meet ; he is that glorious ladder that reaches from heaven to 
earth, by which we must ascend up to God : his humanity, which 
is the foot of the ladder, is the door of our access by which we must 
ascend up to the top, which is his divinity : we did once, by our 
iniquity, fix a gulf betwixt God and us, but Jesus Christ, by taking 
on our nature, did make a golden bridge over that gulf, by which 
we may go over and converse with God. 

1. Surely want of the conviction of this doth make us come with 
less confidence unto him, for upon what can ye build your hope, 
except it be upon that stone of Israel, and on his beloved Son, in 
whom he is well pleased ? Matth. iii. 17. We ought to rest upon 
him, who is that Immanuel, God with us. 

2. As likewise, the want of this is the cause of the little reverence 
that you have to God in your approaches unto him ; for did we once 
take him up under this notion, how inaccessible God is, except he 
be made accessible by him, who is the wag, the truth, and the life, 
John xiv. 6. — O ! how would we fear to draw near to such a holy 
God. 

3. And this likewise is the occasion of the little delight we have 
in conversing with him ; we are not persuaded that there is no 



220 DIBBOTION8 AND I n-tm.atioNS 

delight in this blessed exercise, but through him who is the virion 

of peace betwixt the Father and us ; his divine nature is an impreg- 
nable rock, which we cannot scale but by his human nature, and 
wr must make use of Christ in all our approaches to God, not only 
as one who must give us access unto him, and open a door unto us, 
through which we must enter into the holiest of all, (he must draw 
aside the veil that is hanging over his face, and we must go in, 
walking at his back, as is clear, Rom. v. 2); but we must likewise 
make use of Christ in all our approaches unto God, as one by whom 
we must be enabled to do every thing he calleth for at our hands. 
If the faith of that saying, which is in John xv. 5, Without //" ye 
ran <l" nothing, were more deeply engraven and stamped upon the 
tables of our hearts, we would be walking alongst our pilgrimage 
with the sentence of death in our bosom, and have our confidence 
fixed on him above ; for there is not only an inability in ourselves 
to do any thing, but also we are clothed with a woeful impossibility, 
as that word doth hold forth, without rne ye can do nothing. And 
certainly, the lower we descend in the thoughts of our strength, we 
are the more fit to receive this divine influence from him, by which 
we are capacitated and rendered able for the doing of every duty. 
We must likewise make use of Jesus Christ in all our approaches 
unto God, as one before whom all our prayers must be accepted 
before him. The sacrifices of Judah cannot come up with accept- 
ance upon that golden altar before the throne, except they be pre- 
sented by him mho is that great Master of request ; this is clear from 
Rev. viii., whereby the angel that is spoken of there, we understand 
to be the messenger of the covenant ; and by that incense, we 
understand the merits of Jesus Christ, who is that precious veil that 
is spread over these sinful imperfections of our duties, which they 
must be mixed with, before they be an acceptable savour unto God. 
O ! how doth he abominate and abhor all our prayers, if they want 
this precious ingredient, that sweet-smelling incense — the merits of 
our blessed Lord Jesus Christ ! It is he that doth remove all these 
rovings, and vain impertinences, of ours, that we have in the exer- 
cise of that duty, and doth present them in a more divine frame and 
contexture. He reduces them in a few words, and makes them 
more effectual for the obtaining of our requests. If the considera- 
tion of this were more with us, O ! how would it make Jesus Christ 
more precious in our eyes ? As likewise, it would discover unto 
us a more absolute necessity in having our recourse to him in all 
our approaches to God : such is the depth of the unsearchable grace 
of Christ, and of his infinite love towards sinners, that the voice of 
complaining on them was never heard in heaven. Christ never 
spake evil, but always good, of believers before his Father, not- 
withstanding he hath oftentimes Bpoken reproofs to themselves ; 
that is clear from John xvii. 8, where, giving an account of the 
carriage and practice of his disciples unto his Father, he doth 
exceedingly commend their faith and their carriage towards him, 
and saith, They have rea ived me, and have known surely tlmt I came. 
nut from ili',\ <nnl they have believed that thou didtt s, ml me : and vet. 
in John \iv. 1. he doth challenge their unbelief : the one speech he 



TO THE DUTY OF PRAYER. 2*21 

directeth to God his Father, and the other he directeth to them. 
Love, in a manner, doth silence all the noise of complaints with 
him, and maketh him always breathe out love in his expressions of 
them before the throne. He will be whiles speaking roughly to 
believers here to themselves, but, to say it with reverence to his 
blessed Name, he never telleth any ill tale of them behind their 
backs. 

But now, we shall insist a little in pointing out what things are 
convenient and suitable for a Christian to exercise himself unto, 
before he go about this divine and holy duty, in conversing and 
speaking to God. 

First, We think a Christian, before he comes and takes upon 
him this holy and divine exercise of talking with God, must be 
much in the exercise of meditation, not only of the inconceivable 
highness and dignity of the glorious and inexpressible person with 
whom he is to converse, but also upon the inconceivable baseness 
and lowness of himself; so that, by the consideration of the highness 
of the one, he may be provoked to reverence ; and by the considera- 
tion of the other, he may be provoked to loathing. 

Secondly, A Christian before he go to prayer, should study to 
have a deep impression of these things which he is to make the 
matter of his supplication to God, and to have them engraven upon 
his heart : and truly we think the want of this is oftentimes the oc- 
casion of that woful evil of lying unto the Holy Ghost ; for we com- 
plain in prayer, and personate or counterfeit resentment for those 
things, which never before were the grief of our hearts. Oftentimes 
we speak many things with our lips, ere we study to have our hearts 
inditing these things that we speak. And likewise in the exercise 
of blessing and praising him from the consideration of any great 
desirable mercy, we do personate and feign joy from the considera- 
tion of these things, which before we never made the matter of our 
consideration and joy. It were no doubt the great advantage of the 
Christian in the exercise of prayer, to be much taken up in the obedi- 
ence of this command, Eccl. v. 2, Be not rash with thy mouth, and let 
not thy heart be hasty Ij utter any thing before God; for God is in heaven, 
and thou upon earth, therefore let thy words be few. Seldom doth the 
Christian look or speak with God, but if he hath as much grace as 
to reflect upon it, he may be convinced that he is uttering things 
that are not fit to be spoken to God : O to be studying that divine 
abridgement of our prayers, which no doubt would speak nothing 
before him, but what our hearts do indite. There is something of 
this holden out in the practice of David, Psal. xlv. 1, where he be- 
ginneth with that, My heart doth indite a good matter ; and then he 
subjoins, my tongue is as the pen of a ready writer. Our oratory 
might be more refined, and confined likewise ; and it would be 
more effectual for the obtaining of our desires, if we were studying 
this, O that our hearts might speak more in prayer, and our tongues 
less. We through the multitude of business, produce multitude of 
dreams to ourselves. 

Thirdly, This is likewise requisite for a Christian before he go to 
prayer, to be studying holiness, to be endeavouring to have his 



222 DIBBCTION8 AND IN8TIGAT] 

filthy garments, wherewith lie is clothed, changed with change of 
raiment ; he must put ofl'the shoes of his feet, because he it to go (a 
ttand upon an holy ground. This was the commendable practice of 
that holy man David, Psal. xxvi. (J, / HttZZ math mint hands in inno- 
eencv : then will I compass thine altar, l.^r<K This is likewise 
char from Bxod. xxx. 11!, 19, where Aaron and the sons of Levi were 
to wash their hands and their feet in the brazen laver, that did stand 
betwixt the tabernacle of the congregation and the altar, when they 
came near to minister or burn offerings by fire unto the Lord : we 
must likewise endeavour much to symbolize the practice, and to have 
ourselves washen in the laver of regeneration, and in tbatpretious fbuny 
tain t/uxt is opened to tlie house of David, for tin n ml for uncleanness, 
Zech. xiii. 1. Before we enter into the holiest of all, what ornament is 
so suitable for one that is walking unto that higher palace, as that 
glorious ornament of holiness, without which we are rendered un- 
acceptable to God, and with which we may with confidence and 
boldness go and serve him in his holy temple ? No doubt if the 
deep impression of that absolute holiness and purity of that Majesty 
with whom we are to converse, (when we go to prayer,) were en- 
graven upon our spirits, we should study to be like him : for the 
foundation of friendship and fellowship doth somewhat stand in a 
similitude of natures, and somewhat in conformity one with another. 
And, lastly, when a Christian is going to prayer, he ought to be 
much in the consideration of that advantage and dignity that is to 
be found in the exercise of this duty ; this would make us more 
ardent and serious in the study of the former : and unless we super- 
add this to the rest, we cannot long continue in a constant endea- 
vour after the attainment of these three former qualifications, which 
are required of one that would approach unto God. 

Now we would shut up our discourse by speaking a little unto 
this, what ought to be the sweet companions of a Christian that 
is going about the exercise of this duty in a serious, and not in a 
hypocritical manner. 

I. .He should study to have his spirit under the deep impression 
of a Deity, and take up this, that he is talking with one before 
whom the angels (these glorious and excellent spirits) do cover then- 
faces with their wings — which, no doubt, doth point out that holy 
reverence that they have of him. The long familiarity and constant 
conversing with God, hath not removed that due and convenient 
distance which they ought to keep with him : and certainly were he 
known to us by no other name, but by the name of being .Merciful, 
yet ought we to fear the Lord and his goodness. O ! how much 
more, he being made known and revealed to us by that great and 
terrible name, Jehovah, by which he it exalted above all names that it 
in heaven, or in earth ? Phil. ii. i), and by which is pointed out that 
infinite distance that is betwixt God and us. No doubt if the im- 
pression of a Deity wire with us, it would remove much formality 
that we use in prayer ; it would likewise remove much of our mis- 
belief, that we have in all our approaches unto him, were we afraid 
lest that woeful inscription thai Paul did discern to be engraven on 
an altar at Athens — to Hu unknown God, were found on us ; alas ' 



TO THE DUTY OF PRAYER. 223 

I fear it may be engraven on most part of our devotions ; and like- 
wise that wherewith Christ did challenge the people of Samaria, he 
may challenge many of us, John iv. 22, and it may be written on 
our practice, Ye worship ye know not what, who are those who bless 
an idol, and no doubt such sacrifices as these are as if we were offer- 
ing swine's blood, and cutting off a dog's neck, which are an abomina- 
tion unto God, Isa. lxvi. 3. 

II. That should be the sweet companion of a Christian in this 
exercise of prayer, the excellent grace of humility ; we must put off 
our ornaments, and clothe ourselves with sackcloth, and spread 
ashes upon our heads, when we begin to speak to him. He that 
sits nearest the dust, sits nearest the heavens. We must be walking 
under the impression of this, that we were not worthy to lift up our 
eyes to heaven : and with holy Abraham, (upon whose effigy this 
was engraven, James ii. 23, That he was a friend of God,) when he 
begins to talk to this glorious and incomprehensible Majesty, in a 
manner he conceived it to be presumption ; Gen. xviii. 27, Behold 
now, saith he, / have taken upon me to speak unto the Lord, who am 
but dust and ashes. He doth prefix a note of admiration, Behold ! 
importing as much that it was a bold adventure for so low a person 
to speak to so high a Majesty ; or for so sinful a creature to open 
his mouth unto so pure and spotless a One, that the footstool should 
speak to him who is the Throne ; and no doubt, were this more our 
exercise, we might be receiving more remarkable significations of 
his respect and love towards us. What is the royal gift which he 
giveth to those that are humble ? Grace, for, as the apostle saith, 
James iv. 6, He giveth grace to the humble, &c. His love is seeking 
that person that sits lowest, even as waters do seek the lowest 
ground. He that is first in his own estimation, is last in the esti- 
mation of God ; but he that is last in his own estimation, is among 
the first in the estimation of God ; — therefore, no doubt, that is a 
suitable clothing for a person that is to go to the court of heaven, 
which the Apostle Peter doth require ; 1st Peter v. 5, Be clothed 
witli humility. O ! but that woeful evil of pride, which doth either 
arise from our ignorance of ourselves, or from the ignorance of 
God, doth both obstruct our access unto him, and the return of our 
prayers. If we should give a description of the person that is 
admitted to detain Christ in his galleries, we could not give it a 
more convenient and suitable term than this, that he is of a humble 
and contrite spirit ; Isa. lxvi. 2, and lvii. 15. 

III. And a third sweet companion of a Christian, in the exercise 
of this duty of prayer, is faith and confidence in God ; that we have 
to do with one who is the hearer of prayer, and who is willing to 
give unto us all things that we desire, if we ask in faith ; for we 
must exercise faith, not only upon his promises, but likewise upon 
that glorious and incommunicable attribute of God that is given 
unto him, Psalm lxv. 1, that he is the hearer of prayer : want of 
this maketh us come little speed ; and we think likewise that the 
want of this doth make us live so little in expectation, and wait so little 
with patience and hope at the posts of his doors, until we receive a 
return. Is it any wonder, that our prayers be as the beating of llw 



JJ1 DIRECTIONS AND IM8TIGATION8 

,11 r, and tin pouring out of tome empty words, if we be not convinced 
of this, — that he is not like unto us ? God is not like Baal, who, 
because of sleep, or some other business, cannot give present 
audience to our desires, so that we need not be constrained to cut 
ourselves with knives, or leap upon the altar, to provoke him to 
cause fire to descend upon our altar, to burn our drowned sacrifices. 
He is able to give audience to us, as if there were no other to em- 
ploy him. .Multitudes of supplications will be no interruption unto 
the audience of our desires ; he hath that royal prerogative and 
eminent excellency above all the judges of the earth, that he can 
take in many bills at once, which is a demonstration of the omni- 
potency and infinite understanding and knowledge of God. If that 
word, Matth. xxii. 21, 22, were believed, Whatsoever ye ask in 
prayer, believing, ye shall receive it, — O ! how would we study to 
have this necessary and sweet companion of faith going along with 
us in all our prayers ? — and as James speaketh, chap. i. (i, IF, that 
us/,,//', Lt him ask in faith ; for he that wavereth and douhtdh is as 
the waves of the sea, that can receive nothing. 

A fourth sweet companion, in the exercise of prayer, is fervency. 
Can we live under such a woeful delusion, as to conceive that God 
heareth those suits and petitions which we do scarcely hear our- 
selves. Can we have much zeal in proposing our desires, when we 
do it with such woeful indifference? We have the example of that 
holy man, David, to commend this unto you, Psalm xxxix. 12, 
where we may behold a glorious gradation and climax ; for he says, 
Hear my prayer ; and, that not being sufficient, he doth ascend one 
step higher, and saith, hold not thy peace at my cry ; that voice being 
a little louder than the voice of prayer ; and yet again he ascendeth 
one step further, and saith, hold not thy peace at my tears. These 
silent cries, the tears of a Christian, have most rhetoric, and loudest 
voice to heaven ; there sweet emanations and Rowings out of water, 
from that precious fountain of a contrite and broken spirit, 
do, no doubt, ascend high, and have a great power with him, who 
is Almighty. Jacob, in a manner, did hold that angel that wrestled 
with him, with no other cord but with the cord of supplications, as 
is clear from Hosea, xii. 4, and Gen. xxxii. 24. Did ever your 
eyes behold such cords and bonds made of tears ? No doubt, these 
are of a beautiful frame and contexture, and of infinitely more value 
than the most precious and rare chains that the greatest princes in 
the world do wear as ornaments : and truly, the want of this doth 
proceed from the want of the solid conviction of the absolute neces- 
sity that we stand in of these things ; for, as one said well, strong 
necessities make strong ,1, ■sires. And also, it doth proceed from the 
want of the consideration of the precious excellencies that are to be 
had in those tilings that we ask : the eminency of a thing doth 
increase vigour in our pursuit after it, and maketh us, witli seeking 
it, mount up with wings, as eagles, over all those difficulties that 
lie as impediments in our way. Ought we not to be emulous of 
the practice of Nineveh, of whom this is recorded, That they 
mightily unto (I,,,/, 9 Jonah iii. }{. We think many Christians of this 

generation, because of their woeful remissness and coldness of 



TO THE DUTY OF PRAYER. 225 

affection in proposing their desires, may be constrained to mourn 
over all their mournings, and pray over all their prayers. 

Now, if a Christian's heart be the temple of the Holy Ghost, O ! 
how ought we to pray ? For it is the diamond which the apostle 
puts in the upshot of all the graces of the spirit, Eph. vi. 18 ; and 
after which he exhorted a Christian seriously to pursue. Oh ! I 
think, it is a mystery that we cannot well take up ; but those that are 
most in the exercise of it, can best resolve it, and take up its precious 
effects : but, believe me, I think it is one of the most dark mysteries 
that are to be found in the practice of a Christian, except him in 
whom are all treasures of wisdom and knowledge, to unfold this one 
divine sentence, Pray without ceasing: it shall always remain a 
mystery to our obedience. It is a question, we confess, that is 
sometimes difficult to determine, whether some duties of a Chris- 
tian, which are commanded to be done by us, be more mysterious 
to our understanding, to take up the nature of them, and what is 
commended in the lively and spiritual exercise of such a duty ? — or 
whether they be most mysterious to us in our practice and 
obedience ? We confess, it holdeth not alike in all things, it being 
more easy for us to know, than to practice many things : we con- 
ceive, it holdeth out in some, and even in those things and duties 
that are most obvious, as we conceive, and that have least of the 
mysteriousness of the gospel engraven upon them, &c. 



SERMON II. 

1st Thess. v. 17 — Pray without ceasing. 

It were for our great advantage to be much taken up in the serious 
and divine consideration of that most sad, but most true saying, 
That many are called, but few are chosen ; yea, if there were but one 
of each twelve that are within this house to-day, to whom Christ 
thus sadly should speak, one of you will betray me, ought ye not all 
to be put to an holy inquiry and search, and say unto him, Master, 
is it I ? Master, is it I ? and to be exceeding sorrowful, until that 
concerning question be determined unto you ? How much more 
ought you to accomplish a secret and serious search, to know 
whether or not ye be written among the living in Jerusalem, and 
have passed from death to life? — seeing, alas! I think it is more 
probable, that if precious Christ were to speak to each twelve that 
are within this house, we are afraid that he should thus sadly 
speak, There are eleven of you that shall betray me, and one shall 
only pass free. And O ! that the number of those that are to betray 
the precious Son of God, were reduced to so few, though indeed 
these be many. 

If he, who sceth not as man seeth, who reproveth not after the hearing 
of the ear, nor after the seeing of the eye, (who can reject an Eliab, 

p 



DIRECTIONS AND INSTIGATIONS 

the more fair in show and appearance, and can choose a stripling 
like David), were to give hifl verdict, and pass his sentence on all 
of u> that are here, oh ! upon how many of our foreheads might have 
been graven this dreadful sentence, MENE, MENE, TKKKL, 
UPIIA1JSIX — Thou art neighed in the balance, and art found light. 
I am afraid that even some (professors) have a form of godliness, 
and yet have not the power thereof, and are likewise painted 
sepulchres, that are fair without, but within are full qfdeadmen's 
bones ; that he shall reject their confidence, and cut off their hopes 
as a spider's web. Religion, that is pure and undefiled, is another 
thing than we take it to be. We must not go to heaven in a bed 
of roses — we must strive and earnestly contend to enter in at the 
strait gate. And if ye would have a description and definition of 
those that are shut out from the presence of the Lord, who are of 
that woeful number to whom Tophet is ordained of old, the 
Psalmist giveth a description of them, They call not upon God. 
But, if we conceive that this is the description of those that 
shall be eternally secluded from God"s presence, that they pray 
not unto God, ye will think that ye are not of that list ; for who is 
so absurd, says he, that will not pray to him that is Almighty, and 
pay that due homage unto him, who is the Creator oft/// the ends 
of the earth ? 

But unto such atheists as these, I shall propose these four things, 
which, if you be not able to give a positive answer unto, be per- 
suaded, that ye never knew what it is to pray unto God, so as to 
have your offerings coming up with acceptance upon his holy altar. 

1. Did ye ever know what it was to go to prayer upon an inter- 
nal principle of love, and the grace of Christ constraining you ? 
Are there not many of you, O atheists ! who do not know what this 
means, to have the precious bonds of love constraining and impos- 
ing a blessed necessity upon your hearts to converse with God in 
prayer ? Did ye ever know what it was to bind your sacrifices to 
the horns of the altar by the cords of love ? 

2. Did ye ever know what it was, by prayer, to attain to more 
conformity with God, and to crucify your lusts ? There are many, 
and I may say, some professors, to whom this is a mystery, through 
fasting and prayer, to crucify an idol or lust. It were good ye had 
a holy jealousy over yourselves, that ye are in the bond of iniquity, 
(iml hi the gall of bitterness. The most part of our mortification is 
rather by consent than by constraint ; our idols do rather go out, 
than are cast out ; or else our idols die rather to us, than we to 
them. Hence it is, that oftentimes, after we have famished our 
gods, we sit down and bemoan ourselves over the graves of our 
idols ; and, as David lamented over Absalom, so do we over our 
lusts. 

3. Did ye ever know what it was to distinguish betwixt absence 
and presence ? When did ye meet with such a place, which ye 
might call Peniel, that ye have Been God face to face ? And in 
another plad, you might have said, — Here he did turn about the 
face of hi> throne, and did veil himself with a cloud, so that I know 
not where to find him. 



TO THE DUTY OF PRAYER. QQJ 

4. I shall, in the last place, propose this question, which, I con- 
ceive, may not only convince profane atheists, but also some who 
have a shew of l'eligion. Did ye ever know what it was to sit down 
and lament over absence from Christ, and think it an importable 
want ? O ! where is the exercise of the impatient grace of love 
now gone ? O ! but Christ may live long in heaven, before the 
most part of us give him a visit ; I fear he visits us, before we 
visit him. 

And now, O atheists ! examine yourselves by these, and be per- 
suaded that, if ye know not what these things mean, ye are yet 
strangers unto the spiritual exercise of this duty of prayer, and all 
your prayers that ever ye have spoken have been but as smoke in 
his nostrils, and a fire that burnetii all the day. Believe me in this, 
O men of the world, that in the clay when ye shall solemnly appear 
before God in the valley of decision, this shall be a great item of 
your ditty, that ye have prayed so much, or rather that ye have 
profaned his holiness, which you pretend to love, so much. O 
that all of us were not almost, but altogether persuaded to be Chris- 
tians ! — seeing Christ doth offer that precious dignity, to make us 
not only sons-in-law to a King, which ought not to seem small in our 
eyes, but also to make us kings and priests unto God. Can we refuse 
such an offer as this ? Might not he summon the heavens and the 
earth, and the angels, and our brethren, who are now above, to 
behold a wonder ? Yea, and no doubt it is a wonder that any of 
us should slight such an offer. 

Now, if any of you would ask at me that question, — What is 
and should be the native exercise of a Christian, while he is here 
below in the land of his exile, and a stranger from his Father's 
house ? — whether he should exercise himself in singing or praying ? 
we answer, that prayer is, and should be, the main exercise of a 
Christian, while he is here below in the land of exile, and is a 
stranger from his Father's house, and when the promises are not 
yet accomplished, nor all the prophecies fulfilled. We confess, the 
exercise of joy and rejoicing in God ought to be a necessary duty 
and exercise of a Christian ; we may sing the songs of those excel- 
lent musicians and heavenly harpers, that stand upon the sea of glass, 
having harps in their hands ; — and our songs which are here below 
are only different in degrees ; their songs are of a higher key, and 
our songs are of a lower key ; though, we confess, they are more 
expert in that divine art, — for we oftentimes spoil our songs in the 
singing of them : as likewise, they are more constant in that blessed 
exercise ; but, alas ! we are oftentimes constrained to hang our harp 
on the willow trees, while we sit by these rivers of Babel. But if we 
would praise more, we should pray more ; and if we did pray more, 
we should praise more. O ! but prayer would furnish us matter of 
new songs every day, and if we were much in that exercise, we 
might have that blessed Psalm to sing, He hath put a new song in 
my mouth, even praise unto the Lord. I think a Christian may 
examine himself by this unerring rule of his growth in grace — he 
may know it by the exercises of secret prayer : this is the pulse of 
a Christian, by which he may know his constitution ; and the slow 

p 2 



228 DIRECTIONS AND IN8TIGATI1 

beatings of the pulse of the Christians of this generation do prove 
this unto us, that grace is in a remarkable decay ; it is groaning with 
us, as i In' groaning* of a mounded man. (>! hut if we were more 
obedient unto this precious command, Pray nrithont ceasing, our 
grace might be more vigorous, and our bed might be ///'• i n, and we 
might be bringing forth fruit in our old age. 

But now to that which we shall insist mainly upon in going 
through this duty and grace of prayer, besides those things that we 
spoke of at the last occasion, viz. — What are those strong impedi- 
ments and obstructions that do impede and hinder a Christian's 
access unto God, in his secret retirements in prayer ? If we were 
asked when did we last behold him ? we may say that which Esther 
spake to the servants of Mordecai, It is thirty days rince I did behold 
the king's face. But alas ! our lot of lamentation and defection from 
God may ascend to a higher pitch ; yea, it is many thirty days since 
we did behold the King. O ! but we are great strangers in 
heaven, and though we should be eternally so, we could not debate 
with his justice. 

The first impediment that obstructs a Christian's liberty in having 
access unto God in his secret devotions, is that woeful and carnal 
design, which he doth propose to himself in the exercise of that 
duty ; we are low in our designs, which makes us low in our enjoy- 
ments ; this is clear, James iv. 'A, where there is given, as a reason 
why we do not receive that which we pray for, — He ask amiss, to 
spend it upon our lusts. We pray in secret that Ave may be more 
fitted to pray when we go abroad, and thereby get applause : hence 
it is, that so much of a Christian's pursuits are rather taken up in 
seeking after the ornaments of prayer, than after the grace of 
prayer ; rather to pursue after those things that are adorning in it, 
than those things that are saving in it ; and oftentimes the ministers 
of the gospel have that woeful end proposed to themselves. How 
oftentimes do our hearts speak that which Saul said to Samuel, 
Honour me this day before the people and elders of Israel ? And I 
think this is an evil which Christians may easily discern and take 
up, whether or not they do propose this to themselves, as the last 
and ultimate end of all their devotions? And one that hath these 
woeful qualifications doth resent and grieve more for his public 
straitenings and bonds, than for those which he hath in private. 
Are there not many of us here, who will rise up from secret prayer, 
under the undeniable conviction of much distance from God, and 
yet never know what it is to have an anxious thought about it ? 
O ! when did absence from Christ in our secret retirements make 
us forget to eat our bread ? O ! that sickness of love — where is it 
gone? We are sick unto death of imaginary health, and we wish 
that the sickness of love were more epidemical and universal in 
these days, which were not a sickness unto death, but for the glory 
of God. And in our public straitenings, when we converse one 
with another, how much will we grieve or repine ? Though we 
confess, these are rather the grievings of our pride, than of our love, 
' — rather lamentation, because of the loss of our redemption, than 
because of the loss of our absence from Christ. One that hath this 



TO THE DUTY OP PRAYER. 229 

woeful qualification of proposing this to himself, as the end of his 
devotions, may likewise know it by this, that when he is straitened 
in his public approaches to God, and when others are enlarged, he 
envies and frets, and he is rather endowed with envy, than holy 
emulation ; which proveth unto us, that we are not great in the 
kingdom of heaven, because we are not much taken up how to 
glorify God, who hath given such gifts to men ; but we sit down 
on his wise and wonderful dispensation, though lie hath given to others 
five talents, and to us but one ; so that oftentimes we are provoked to 
that impious course, as to bind up our talent in a napkin, and to dig 
in the earth, and to hide our Lord's money. Studying by that prac- 
tice to appropriate the estimation of humility unto ourselves, when 
we cannot get the estimation of one that is eminent in parts and 
abilities, doth oftentimes provoke God to take that from us which 
we seem to have, and to give it to him that hath more, so that he mag 
have abundance. One that hath this woeful end in himself, as the 
end of all his devotions, may likewise know it by this, that seldom 
or never doth he go about that exercise of prayer from a principle 
of love or delight to walk with God, but to attain the expressions 
of prayer : hence it is, when the most part of Christians come 
abroad, they do rather prove themselves orators, than Christians ; the 
voice of words is more heard than the voice of affections, and those 
inexpressible sighs and groans of the spirit. 

Oh ! the real and spiritual exercise of that duty is far gone into 
decay — there is not one amongst a thousand that doth study 
earnestly after it. Think ye to pursue and win God by your fair 
blossoms and flourishing rhetoric, gallantness and fineness of expres- 
sion ? Will not he, who is infinite in understanding, laugh at your 
folly ? Are ye to persuade a man ? — are ye not rather to persuade 
God ? Ye may likewise know it by this, — whether or not ye pro- 
pose it to yourselves as the last and ultimate end of all your devo- 
tions ? And it is, when ye have most enlargements and access unto 
God, in your secret retirements, and ye desire and covet to have 
manifest spectators and auditors, that so they may pass that testi- 
mony upon you, That ye are men greatly beloved of God, that doth 
receive such singular testimonies of his love and of his respects. 
But woe be unto you that are such hypocrites, who covet the greet- 
ings of the markets, and uppermost rooms at feasts, desiring to be 
called of men, Rabbi : verily, ye shall have your reward : then he that 
is first shall be last, and he that is last shall be first. Then that pro- 
verb shall be taken up over you, How art thou fallen from heaven, 
Lucifer, son of the morning ? — when Satan, by his tail, shall draw 
all stirring stars down out of heaven, towards the earth. And we 
think this woeful evil of proposing ourselves as the end of our 
devotions, doth not only obstruct this grace, but likewise, when we 
attain to it in some measure, it breaks it off. 

It is certain, that when a Christian hath most nearness with God, 
and is, in a manner, lifted up to the third heavens, when he doth 
receive great liberty of expressions, winning to some high and 
eminent conceptions of God, and some significant expressions of his 
own misery, — then our pride causing us to reflect upon what we 

p 3 



l J30 DIRECTIONS and rNSTIOATIOMS 

have spoken, cloth much qaench our holy flame of zeal and love : 
we study to have expressions in our memory, that we may express 
them when we come abroad, rather than affections in the heart ; 
and this hath obstructed many Christians of precious enjoyments, 
and doth prove this eminently to you, that ye are more taken up 
in the expressions of your enjoyments, than with the enjoyments 
themselves. 

We confess there are some who are more rude and gross in their 
carriage, who go about this exercise of prayer, that they may take 
advantage to sin with more liberty, and with fewer challenges ; like 
that adulterous woman mentioned in Prov. vii, 14, 18, who, after 
she had said, she had peace-offerings with her, and that she had 
paid her vows, she inferred this, That she mould go and take her Jill 
of loves, and solace herself till the morning,. Your prayers, O 
atheists, are always an abomination in the sight of the Lord. O ! 
how much more, when ye bring them with such a wicked mind ? 
How will you hide your sins with such a covering ? O ! take heed 
to your spirits, lest ye deal treacherously with God ; there are many 
of us that pray like saints, but we walk like devils : surely one that 
heard us pray might prophesy good things of us, but in our life 
may find his prophecies fail in the accomplishment. 

There is a second impediment that doth obstruct a Christian's 
liberty in the exercise of prayer, in his secret retirements, which is 
that woeful formality and indifference of spirit that we use in the 
exercise of our secret prayers. The most part of us are ignorant 
what it is to cry mightily to God, when we are alone, and to wrestle 
nrith him, mere it until the damning of the day, (ill he Hess us, that so 
tec may indeed be princes with God ; that by these two hands we 
may lay hold on him, faith and love : love lays hold on the heart of 
Christ, and faith lays hold on his word, and by it detains him in 
the galleries. I may speak this to the shame of many of you, that 
it were to your advantage to be as serious in speaking unto God, 
when you are alone, as ye are serious when ye are in company. A 
Heathen did observe this, and therefore did press it upon all to 
whom he wrote, that they should beware of woeful indifference : 
and we confess that this woeful indifference of ours is but an involv- 
ing ourselves in that curse, Cursed be the man that hath in his flock 
a male, and vometh and sacrifceth unto the Lord a corrupt thing. O ! 
what if precious Christ should propose that unanswerable challenge 
to many of US who are here, — are the consolations of God small to 
you ? — or is there any secret thing with you, that you do so little 
pursue alter these things? We confess, our formality and woeful 
indifference do much proceed either from the want of a solid im- 
pression of a Deity before whom we pray, or else from the want of 
a spiritual conviction of the absolute necessity of the things that we 
pray for. Ye formalists, whose constant practice is to be formal, 
by your formality ye make your bonds Btronger upon your spirits, 
and do wreathe the yoke of your transgressions round about your 
necks. These impertinent rovings of the spirit that we have in 
the exercise of prayer, do, no doubt, come from this fountain of 
woeful formality that we have in it; fowls do, with liberty, descend 



TO THE DUTY OF PRAYER. 231 

upon the carcases, when we are formal, and it is only fervency that 
must drive away these. 

The third impediment that obstructs a Christian's liberty is — we 
are not much taken up in employing of the Holy Ghost, that must 
help our infirmities, and must breathe upon our withered spirits, 
otherwise such dead bones as we are cannot live : — Our bodily exer- 
cise projiteth little, — it is the Spirit that quickeneth, as is clear, John 
iii. 8 : and certainly, except the north or south mind blow, our spirits 
cannot flow out ; except the angel move the water, we cannot step in 
and be healed. O ! but that word is a mystery to our practice, 
which is in the twentieth verse of the epistle of Jude ; and surely 
we may be astonished when we read it over, and we may be 
ashamed that we are so little in the real practice of it, where this is 
put in amongst the midst of the Christian's duties, that we should 
pray in the Holy Ghost ; and certainly, that duty is required of us, 
although it be a mystery, and an unknown thing to the practice of 
the most part of the Christians of this generation. I think, a Chris- 
tian that is much in the employment of the Holy Ghost, when he 
goeth to pray, is put to an holy nonplus, so that he knoweth not 
what he shall say, and is oftentimes put, without a compliment, to 
propose that desire to God, Lord, teach us what we shall say, for we 
cannot order our speech before thee, by reason of our darkness. Think 
ye not that Peter, James, and John, had the spirit of prayer 
eminently above us all, and yet they were not ashamed to propose 
that desire to God, — Lord, teach us to pray ? It were for our con- 
cernment and advantage to pray even as though we had never 
prayed before. I am persuaded of it, that if this exercise of prayer 
were so gone about, we should have much more liberty of words 
and of expressions than we have. It is certain, we must have no 
confidence in our gifts and abilities of prayer. The prayers that 
are penned in heaven are best heard in heaven : that which the 
Holy Ghost doth dictate (with reverence be it spoken), the Father 
can best read. The Father can read no character of any person (to 
admit it) but which his blessed hands do pen. 

There is this fourth impediment and objection which obstructs a 
Christian's liberty and access unto God, in his secret retirements 
and prayers, that we are so little taken up in the employing of 
Jesus Christ, as a Mediator in our approaches unto God. I think, 
it is impossible for a Christian to delight and enjoy himself with 
God, but through Jesus Christ, who is that vision of peace. O 
Christians ! through what door will ye enter into the holiest of all, if 
ye enter not through him, even through Jesus Christ, the veil of 
his flesh ? In a manner, he is the door of heaven, and we must 
enter into heaven through the door. Christ is that great Courier in 
heaven, by whom we must have access and admission unto the 
King. If any person dare adventure to go to pray without him 
(who is that blessed Days-man betwixt God and sinners), he comes 
without his wedding-garment, and so that question shall be proposed 
to him, Friend, how earnest thou hither "? — or rather, O enemy ! how 
earnest thou hither without a wedding -garment ? — and, be persuaded 
of it, that ye shall remain speechless, not opening your mouth. 

p 4 



232 DIRECTIONS AND IN8TIGATIOM8 

The fifth impediment and objection which obstructs a Christian's 
liberty and access unto God, in his secret retirements, is the woeful 
entanglements and engagements of heart- that we have t..- imperti- 
nent vanities and trifles of this passing world: our hearts are 
mightily taken up with the perishing and decaying things that are 
in this life ; yea, the most part of our hearts are married to the 
world, and to the things thereof; and we think, and arc persuaded 
of it, that that doth exceedingly obstruct and mar our liberty and 
access unto God. This divinity was well known to godly David, 
Psalm l.wi. 18, //" / regard iniquity in my heart, //"■ Lord trill not 
hear my prayer. Hearing and access, although they be mot much 
different, vet always the last pre-supposeth the first ; and this 
divinity was also well known unto that blessed man, that is spoken 
of in John ix. 31, — And this //•-' know, thai God heareth not sinners ; 
I, ni if miii mini be a worshipper <>t God, and obey his mill, him he 
heareth. I think those woeful and dreadful evils that do so easily 
beset us, do exceedingly hinder and obstruct us to ascend in a 
spiritual cloud of divine and holy affection unto God. The souls of 
the most part of us are divided amongst many, and even amongst so 
many lovers, that they cannot devote and resign themselves unto 
God : every impertinent idol and lust doth claim a right and rela- 
tion unto the soul, and then that obstructs a Christian's liberty in 
his secret retirements. O ! to be more in the exercise of this pre- 
cious and excellent grace of faith, whereby we may purify ourselves 
from all uncleanness of the flesh ami of the spirit, anil may be able to 
perfect holiness in the fear of the Lord. O ! can it be, that such a 
fountain, that such a defiled and corrupt fountain, that sends forth 
only salt water, can send forth any sweet, precious, and soul- 
refreshing springs of living water ? This was a mystery and a 
paradox unto the Apostle James, in his chap. iii. 12, — Can Jhf-ir.,* 
hear olive^berries ? or can the olive-tree bear figs ? ■••■" can no fountain 
yield salt mater and fresh. And certainly, it shall always remain 
impossible for us to do both good and evil. Would ye know the 
livery which the Church of Christ must have, and her members ? 
It is to be clothed with holiness. For, no doubt, that is the robe 
and garment with which he must enter into the holiest of all : and 
may not that incite and provoke your desires to follow alter it, 
which is so excellent and precious ? Believe it, we are not able to 
tell the worth of it. 

There is this sixth impediment which obstructs a Christian's 
liberty and access unto God in his secret prayer, and it is that 
woeful resisting and quenching of the motions of the Spirit that 
oftentimes we fall into. Hence it is, that when a Christian doth go 
to God, he is debarred, and his prayer is shut out from God : and 
the reason is, because he debarred God before : ami this is remark- 
ably clear from the bride's practice, Cant. v. 2, compared with the 
following verses, — she held Christ at the door, notwithstanding his 
locks were net with the dew of tin' night, ami his hair with tin- drops 
of the morning. But when she had condescended to open to him, 
he had withdrawn himself from her. () ! who would hold out such 
a precious guesl ? Surely, it were a more suitable exercise for us, 



TO THE DUTY OF PRAYER. 233 

that we should admire and wonder, and stand astonished at his low 
condescension, that ever he should have condescended so low as to 
come unto us, leather than to requite that marvellous and unsearch- 
able grace of his towards us, after such a way as many of us so 
sinfully do. 

There is this last impediment that hinders a Christian's liberty 
and access unto God, in his secret prayers, and it is that woeful evil 
of pride wherewith we are clothed so much in our approaches to 
God. We ought to bow our heads seven times towards the ground, 
when we begin to make our approaches unto him, even unto him 
who is greater than all the kings of the earth. Believe it, if the 
grace of humility were more our exercise in secret prayer, certainly 
we should enjoy more of him than we do ; this is clear in 1st Pet. v. 
5, where he saith, God giveth grace to the humble, but he resisteth the 
proud ; and likewise clear from Isa. lvii. 15, — though he be that 
high and lofty One, that inhabiteth eternity, and whose name is 
holy, yet he saith, / dwell in the high and holy place, with him also 
that is of a humble and contrite spirit, to revive the spirit of the humble, 
and to revive the heart of the contrite ones. And though he be that 
high and lofty One, he loveth one that is of a pure and contrite 
spirit. O ! might we not always say, That we are not worthy that 
thou shoiddst even condescend so far, as to come under our roof. Modesty 
and reverence might make us admire such wonderful and precious 
visits. Whence is it, saith Elizabeth, that the mother of my Lord 
should come unto me ? Much more may we say, Whence is it, that 
the Lord himself should come to us ? We may challenge ourselves, 
that our enjoyments of God are not more than they are. 

Now, we shall speak, Secondly, a little to you, before we shut up 
our discourse, how a Christian may be helped after his enjoyments 
in prayer, and after he had been admitted to taste of that pure river 
thatfows out from beneath the throne of God, to rest in his love to 
Christ, and not to stir him up, nor awake him, before he pleases. We 
confess, it is as much difficulty, if not more, to maintain communion 
with God, when it is gained, as to gain it when it is lost. O ! but 
Satan hath oftentimes caught much advantage over the people of 
God, after their enlargements. When was it that John fell down 
to worship the angel, — was it not when he had seen the bride, the 
Lamb's wife, adorned ? as is clear, Rev. xxi. 2, compared with the 
preceding verses : and it is clear again from John's practice, Rev. 
xxii. 9, compared with the foregoing words. And when was it that 
the disciples did rove, not knowing what they spake, — was it not 
when they were on Mount Tabor, and did see the fashion of his 
face change before them ? Matth. xvii. 2, 4, 6 : though, we confess, 
we must give an indulgence unto that, — it was nothing but the 
rovings of holy love that made them do so ; which, alas ! is not 
much heard in these days — we rove in a more impertinent manner. 
We think, a Christian, after his enjoyments and enlargements, 
ought especially to stand on his watch, and to pray that he enter not 
into temptation ; for the stroke he doth receive after enjoyments and 
enlargements, is one of the most discouraging strokes, and most 
anxious, that he meeteth with. It hath been the occasion of much 



DIRECTIONS AND INSTIGATIONS 

unbelief, and hath made his own to mourn, not only over the foun- 
dation, but also even to raze it down ; arguing thus with them- 
selves, — if that, when Christ was present with them, upon whom 
their Strength was laid, they were led captive unto their lusts, Rom. 
vii. 23, how much more shall they be led captive by them, when 
Christ shall be absent and away: They have been put to draw 
th.it conclusion, One day I shall fall by the handi mine 

em ■iii'ws. We should guard against such a stroke, because it doth 
almost always make the Christian call in question the reality of his 
enjoyments. It is hard for a Christian to receive a stroke by the 
hand of his iniquities after enlargements, and not presently to call 
in question the reality of them ; yea, more, to call in question his 
estate in grace ; for they do often debate with themselves — //','/ had 
been he who visited me, mould he not have enabled me to ring a new 
song of triumph over my lusts? And also, ye should guard against 
it, because it is one of the most dishonourable indignities and 
affronts that can be put upon precious Christ : and if there were no 
more to provoke you to guard against it, may it not be sufficient 
unto you, that that stroke which ye have received by your iniquities, 
after your enlargements and enjoyments of God, if it be by your 
own consent, (believe it, and be persuaded of it,) in a manner, 
saith this much unto you, that ye have preferred an idol and lust 
even to Jesus Christ ? We think, the Jews preferring Barrabas 
before Christ, when the crown of thorns was upon his head, and 
when he was spitted upon, and buffeted, is not such an indignity 
and disgrace as ye put upon him, when ye prefer your lusts and 
idols unto him, even when he is appearing with a crown of glory 
and majesty unto you, and a robe of righteousness and of joy. O ! 
dare ye even in his presence prefer any thing before him : might 
not angels, and the souls of just men made perfect, and all that are 
round about the throne, — might they not all take up that lamenta- 
tion over you, — Do ye thus requite tin Lord, ! foolish people, and 
unwise ? We think there are these three woeful evils that readily 
befall a Christian after the enlargements and enjoyments that he 
meets with : — 

There is this first evil of security, Cant. v. 3, compared with the 
first verse, where Christ, when he was come into his garden, /m<l 
gathered his myrrh with his spices, and had eaten his honey-comb with 
//is honey, and IkkI drunken his wine with /'is mi//,- .• and yet, for all 
these enjoyments, the spouse was sleeping : as likewise in Zech. 
iv. 1, compared with the preceding chapter, where the prophet tell 
asleep after his enjoyments, until the angel came and awakened him. 
Oh ! we readily sleep in the bed of love ; and that hath impeded 
many excellent visits that we might have. O ! what a visit was 
that of the spouse? (ant. v. We may question, whether ever she 
got such a one while she was here below. 

Secondly, That woeful evil of pride, as is certainly pre- supposed 
in 2d Cor. xii. 7. where, lest .Paul should be exalted above measure, 
through the abundance of revelations, there is a messenger of Satan 
>ent to buffet him. O! but it is a dangerous exercise for a Chris- 
tian to search out his glory. We confess, we do not search to 



TO THE DUTY OP PRAYER. 235 

strengthen our confidence or our love, but to add oil to that fire of 
pride, in our reflections upon ourselves. The wind doth lift us up 
upon its wings, and we ride upon it till our substance be dissolved. 

And there is this third evil, which is not so obvious, but, no 
doubt, doth oftentimes befall the Christian, and that is, self-love, 
which oftentimes he falleth into after his enjoyments ; and this evil 
doth certainly break off many of our enjoyments, to the disadvan- 
tage of the Christian, and hinders him to exercise himself in the 
grace of true love, which always we ought to be keeping in exer- 
cise, because it is that oil by which our chariot-wheel must move 
swifter, and be as the chariots of Amminadab. 

Now for that which we proposed, viz. : — How a Christian may 
be helped to keep his enjoyments, which he hath attained to by 
prayer, — we shall only propose these two things : — 1. Be much in 
the exercise of watchfulness after your enlargements, that ye enter 
not into temptation. 2. Be much in the exercise of humility, — 
that when grace lifts you up, you may not lift up yourselves. O ! 
but a Christian that walketh always with his feet towards the earth, 
and doth never mount an hand-breadth above it, walketh most 
safely. I know nothing to keep your enjoyments in life, and to 
keep you from soaring in your enjoyments so much, as the grace 
of humility : but we need not insist long in telling you, how you 
shall maintain your enjoyments, there are, alas ! so few of them in 
these days. When were ye in heaven ? or when was heaven 
brought down to you, in a manner ? If the most part of us did 
now behold Christ, we would not know him, it is so long since we 
saw him. O precious Christ ! how much he is undervalued in these 
days ! I think, if such a supposition as this were possible, that if 
Christ would go down to the pit of those damned persons that are 
reserved in everlasting chains, and preach that doctrine unto them, 
Here am I, receive me, and ye shall obtain life ; we question whether 
obedience or admiration would be most their exercise. Would they 
not bind that command as a chain of gold about their necks ? But 
know it, ye that refuse him now, ere long he shall refuse you. O ! 
when shall that precious promise that is in Zech. viii. 21, be accom- 
plished ? — And the inhabitants of one city shall go to another, saying, 
Let us go speedily to pray before the Lord, and seek the Lord of Hosts 
— I will go also ; — or, as the word may be rendered, continually. 

O ! when shall such a voice be heard in the city of Glasgow ? 

Seeing our brethren above pray without ceasing, let us pray without 
ceasing. And to you that pray, I shall say this word, ye that pray 
fervently without ceasing, it is not long before ye shall sing without 
ceasing, and without all interruption. 



256 DIRBCTI0N8 AND INSTIGATIONS 

SERMON III. 

1st Thess. v. 17. — Pr<i>/ without ceasing, 

Rbal godliness is so entire and undivided a thing, and the parts of 
it are so inseparably knit, and linked one with another, and cannot 
be parted, that it is like Christ's coat that was without seam, that it 
could not be divided ; and except the whole fall to us by divine lot, 
■we can have no part or portion in it. And were this more solidly 
believed, and imprinted upon our hearts, the inseparable connec- 
tion and near cognation that is amongst all the graces of the spirit, 
we should not be so partial and divided in our pursuit after them, 
separating those things which he hath joined together, which oftentimes 
is the occasion that our nakedness and deformity do appear ; neither 
should we, if this were believed, be so soon satisfied with our 
attainments, but, in a manner, should be entertaining an holy 
oblivion and forgetfulness of all that we have purchased, to put by 
our hand, and should be pressing forward to those things that are 
before, till once me attain to that stature of one in Christ : and till 
grace have its perfect work, and want nothing, we can never be 
constant. Amongst all the graces of the spirit, which a Christian 
ought vigorously to pursue after, this grace of prayer is not among 
the least : it is that which keepeth all the graces of a Christian in 
life and vigour, andmaketh us fat and flourishing, and bringeth forth 
fruit in our old age : and except the Christian be planted by that 
wall, his branches will never climb over the wall. Who is the 
Christian that groweth like a palm-tree, and doth flourish as the 
cedar in Lebanon ? It is he that is planted in the house of the 
Lord, which is a house of prayer. And we conceive, that the 
cause why grace, and the real exercise of godliness, is under such a 
woeful and remarkable decay in these days, is want of obedience 
unto this great commandment, Pray without ceasing. Were we 
dwelling forty dags in the mount n-iih God, our faces should shine, 
and me sin, aid I, constrained to cast a veil overthem. Were we enter- 
taining a holy and divine correspondence with heaven by this mes- 
senger of prayer, we might be tasting of the first-fruits of that land 
afar off. Prayer is one of those faithful messengers ami spies which 
a Christian sends forth to view the promised land, and which always 
doth bring up a good report upon that excellent and glorious land. 
() ! when went ye to the brook Eshcol by the exercise of prayer, 
and did cut down a branch with a cluster of grapes, and were 
admitted to behold that land, which is the glory of all other lands; 
in the midst of which doth grow that tree of life, which bears twelve 
manner of fru 01 what a land suppose you it to be, 

wherein are twelve harvests every year? Alas ! we are straitened 
in our desires, which makes us straitened in our enjoyments. May 
we not blush and be ashamed, that the men (if the world should 
enlarge their desires as hell, and as death, and should cry, Give, 
after these passing and transient vanities of the world ; anil 
that Christians should not be provoked to enlarge their desires as 



TO THE DUTY OF PRAYER. 237 

heaven, and as the sand by the sea-shore, after those things that are 
most high and divine in their nature, and are most fruitful and 
advantageous in their enjoyment? We think ignorance is the 
cause of our slow pursuit after these things ; and ignorance in men 
of the world is the occasion of their swift and vigorous pursuit after 
these endless and passing vanities of this vain and transient world. 

We did, at the last occasion (speaking upon these words), speak 
somewhat to that which doth obstruct a Christian's liberty in his 
secret retirements and conversing with God, so that the door of 
access is oftentimes shut upon him, and he hath not the dignity con- 
ferred upon him to enter into the holiest of all. 

We spake likewise to that which was the best and most compen- 
dious way to maintain fellowship and communion with God, after 
once it is attained, that when our hearts are enlarged, we may keep 
our spirit in a tender and spiritual frame. We shall now, in the 
next place, speak a little to you, how a Christian may be helped to 
know the reality of his enjoyments, whether they be delusions or 
not, or tokens and significations of the Lord's special and singular 
respect ; and before we speak of that, we shall premise these two 
things : — 

First, That a man who hath but a common work of the spirit, 
and hath never been endowed with real and saving grace, may 
attain to many flashes of the spirit, and some tastings of the power 
of the world to come ; as likewise, to the receiving of the word of 
the gospel with joy, as is clear from Heb. vi. 5, and Matth. xiii. 
20. He may have many things that look like the most heavenly 
and spiritual enjoyments of a Christian ; but we conceive that the 
enjoyments of those that have but a common work of the spirit are 
not of such a measure and degree as the enjoyments of the sincere 
Christian : hence they are called, in Heb. vi. 5, but a tasting. The 
word is sometimes used for such a tasting, as when one goeth to 
the merchant to buy liquor, he doth receive somewhat to taste, to 
teach him to buy ; but that is far from the word which is in Psalm 
xxxvi. 8, They shall be abundantly satisfied with the fatness of thy 
house, and thou shalt make them drink of the rivers of thy pleasures ; 
and from that word, which is in Cant. v. 1, Eat and drink abun- 
dantly, O beloved. We conceive likewise, that their enlargements 
and enjoyments which they have, the strength and vigour of their 
corruptions are not much abated thereby ; neither is conformity 
with God attained : hence is that word, Matth. xiii. 20. Though 
they receive the word with joy, yet the thorns, which we do under- 
stand to be corruptions, do grow without any opposition : and they 
that never knew what it was to have the strength and vigour of 
their lusts abated by their enjoyments, have but a common work of 
the spirit. The hypocrites' enlargements are rather in public, and 
in their conversings one with another than in their secret retire- 
ments ; and those enjoyments that they have when they converse 
one with another, they do joy and rejoice because of the applause 
that they have by such enlargements, and of a reputation of having 
familiarity and intimateness with God, rather than for the enjoy- 
ments themselves ; and that dignity and honour hath been conferred 



C 23S DIRECTIONS AND INSTIGATIONS 

upon them than to taste some of that river that flows from beneath the 
throne of (rod. We conceive likewise, that, in all their enjoyments 
that they have, they do not much study and endeavour to guard 
against all obstructions and impediments that may stir up Christ, 
and awake him before he pleases ; they can give their hearts a lati- 
tude to rove abroad after impertinent vanities ; yea, presently after 
the seeming access and communion with God ; as likewise, in their 
desires to the duty of prayer, Christian duties are not much 
increased by their enlargements which they receive, being strangers ; 
as in that word which is in Prov. x. 29, The may of th. /. 
strength to the upright, &c. 

That which, secondly, we shall speak of, before we come to speak 
how a Christian may be helped to know the reality of his enjoy- 
ments, is this, — that there is an enjoyment of gifts, which is far 
from the enlargement of the spirit of grace. There may be much 
liberty of words and of expressions, where there is not much liberty 
of affection. We think that it is a frequent delusion amongst his 
own, that they conceive their liberty of their expressions of them- 
selves in prayer is enlargement : but we are persuaded of this, that 
there may be much of this, and not much of the spirit of the grace 
of prayer. As we told you before, the spirit of prayer is sometimes 
an impediment to words ; so that a Christian which hath much of 
that, may have least of volubility and of expression. 

'Rat, first, Those enjoyments that are real (which indeed are sig- 
nifications of his love and respect to you) do exceedingly move and 
humble the Christian, and cause him to walk low in his own esti- 
mation. Hence is that word, 2 Sam. vii. 18, 19, where David 
being under such a load of love, that (in a manner) he is forced to 
sit down and cannot stand ; he doth subjoin that expression, Who 
am I, Lord ? and it-hat is my house, that thou hast brought me 
hitherto ? And also in Job xlii. 5, 6, where to that enjoyment 
which Job had of God, so as to see him with the seeing of the eye, (a 
sight not so frequent in those days,) he subjoins a strange infer- 
ence from so divine promises, there/lire I abhor myself in dust and 
ashes. And in Isa. vi. 5, compared with the preceding verses, 
where Isaiah, from that clear discovery of God, so as to see him in 
his temple, is constrained to cry out, Wo is me, for 1 am undone, 
because I am a man of unclean lips. It were our advantage, that 
when we are lifted up to the third heavens, were it to hear words 
that are unspeakable, j'et to cover our upper lip, and cry. Unclean, 
unclean : we ought alway to sit near the dust, the more that grace 
exalts us to heaven. And we conceive that it is a most excellent 
way to keep ourselves in life after our enjoyments, to be walking 
humbly with (rod, and to know that the root beareth us, and not 
we the root. Christian enlargements that are real have this effect 
upon them, it doth provoke to a more constant exercise in pursuing 
after God ; their diligence is enlarged when they are enlarged : hence 
is that word, Psalm cxvi.2, Because God hath inclined his heart unto 
m . ( which presupposeth access. ) therefore mill I call upon him as long 
as I line. It i- certain that if our enjoyments be real, they will be 
well improven, for this is a Frail which doth always accompany them. 



TO THE DUTY OF PRAYER. 239 

2. Ye may likewise know the reality of your enjoyments, by 
your endeavours to remove all impediments and obstructions that 
may interrupt your fellowship and correspondence with God, ac- 
cording to that word, Cant. iii. 5, when after the church did behold 
him who had been so long absent, she is put to this,, / charge you, 
ye daughters of Jerusalem, by the roes and by the hinds of the field, 
that ye stir not up, nor awake my beloved till he please. I conceive 
this is one of the most certain demonstrations of the reality of en- 
joyments, when ye are put to moi-e carefulness and solicitude to 
have all things taken out of the way that may provoke him to go 
away, and quench his holy Spirit. O ! but it is a marvellous un- 
dervaluing of the grace of Jesus Christ, to take such a latitude to 
ourselves after we have been enlarged. 

3. Ye may likewise know the reality of your enjoyments by this, 
when ye do attain conformity with God by your enjoyments : 
hence is that word, 2 Cor. iii. 18, Beholding as in a glass the glory 
of the Lord, ive are changed into the same image, from glory to glory, 
even as by the Spirit of the Lord. Our corruption must be abated, 
if we would prove the reality of our enjoyments : for if we give 
them that complete latitude which they have had before, we have 
reason to be suspicious and jealous over ourselves : and we shall say 
this, do not rest upon all your enjoyments that you have here with- 
in time as satisfactory, but let them rather provoke your appetite, 
than suffice for your desires and longings. That holy man David 
knew of no beginning of satisfaction, but when eternity shall come, 
according to that word, Psal. xvii. 15, When I awake, (that is in the 
blessed morning of the resurrection,) then shall I be satisfied with 
thy likeness. Did David never find satisfaction here below ? All 
that he did receive was but the streams that did flow from the im- 
mense and profound fountain and sea of love. He did drink out of 
the brook while he was here below ; but when he was above, he 
was drowned in that immense sea of love, and there was abundantly 
satisfied. O let the streams lead you to the fountain and river ! 
when you win there, ye may sit down and pen your songs of ever- 
lasting praise: these are but of the valley of Achor, which must be a 
door of hope ; none have here entire and full enjoyment of him. 

That which thirdly we shall speak to, shall be those advantages 
which a Christian may have by the exercise of prayer ; we may say 
this unto you, Come and see can best resolve the question : for 
those spiritual advantages which a Christian may have in the real 
and spiritual discharge of his duty, are better felt than told. It is 
impossible sometimes for a Christian to make language of these 
precious and excellent things that he meets with in sincere and 
serious prayer. 

The first advantage — it doth keep all the graces of the spirit 
eminently in exercise ; it maketh them vigorous and green ; it keeps 
the grace of love most lively ; for one that is much in the exercise 
of prayer doth receive so many notable discoveries and manifesta- 
tions of the sweetness and goodness of God, and most rich partici- 
pations of that unspeakable delight which is to be found in him, 
that he is constrained to cry forth, Who could not love him who is 



240 



DIRECTIONS AND INSTIGATIONS 



the King of taints? O ! when met ye with such an enjoyment of 
God in prayer ai this ? Did ye conceive that ye were clothed with 
an impossibility to love him too much ? or to love him as he oindit 
to be loved? And when did you conceive that it was an absurd 

opinion, that he could be loved too much ? Hence these two are 
conjoined together, Rejoice evermore, and Pray without ceasing. And 
what is joy but a fruit of love, or rather an immense measure of 
love? We confess it is a question that is difficult to determine, 

whether prayer or faith doth keep up love most in the exercise? 
We think love (whose foundation is upon sense) is most kept in 
exercise by prayer. Hence it is, when we are straitened in the 
exercise of that duty ; and when he turns about the face oj his thron* . 
then love begins to languish and decay, and then that excellent 
grace of faith doth step in, and speak this to love, Wait on God, for 
I shall yet praise him, mho is the health of my countenance, and my 
God. Faith can read love in his heart, when sense cannot read love 
in his hands nor in his face ; but when he seemeth to frown or to 
strike, faith can make such a noble exposition on such a dispensa- 
tion — / know the thoughts of his heart, they are thoughts of peace, and 
not of war, to give me an expected end. 

Prayer doth likewise keep the grace of mortification eminently 
in exercise : would ye know what is the reason that our corruptions 
do sing so^nany songs of triumph over us, and we are so much led 
captive by them, according to their will ? Is it not the want of 
the exercise of secret prayer, and that we are not much taken up 
in the employing of the angel, that must bind the old serpent the 
devil, as is mentioned, Rev. xx. i, that hath the great chain in his 
hand ? Hence Paul, when his corruptions were awakened and 
stirring within him, knew no weapon so suitable for him as prayer, 
as is clear from 2 Cor. xii. 7, 8, where the messenger of Satan was 
sent to buffet him, it is said, That he besought the Lord thrice that 
this might depart from him. And our blessed Lord Jesus, (speak- 
ing of the casting out of a devil,) saith, Matt. xvii. 21, This kind 
ones not out, but by fasting and prayer. It is no wonder that often- 
times we are led captive by our own iniquities and lusts, and that 
corruptions, mocking at our profession, and scorning such weak 
and feeble builders as we are, say to us, can such feeble Jews as 
these are, build such a stately and glorious building in one day ? 
But even you who are in the exercise of this duty, and who to your 
own apprehensions do not receive much victory over your lusts, 
are oftentimes made to cry forth, // is in vain for me to seek the 
Almighty, and what profit is there that 1 pray unto him ? We con- 
fess the small success that a Christian hath, when he doth discharge 
the duty of prayer, doth sometimes constrain him to draw that 
conclusion, I will pray no more. We think the small victory that 
ye obtain over your lusts, and the little increase in the work of mor- 
tification, may proceed from the want of that divine fervency, and 
holy fervour that ye ought to have in your proposing your desires 
unto God. The effectual f rth nt prayer of the righteous avaUeth much, 
as, lames saith, chap. v. l(i. If we want fervency in proposing our 
desires unto God, it is no wonder that we want BUCCess. Or like- 



TO THE DUTY OF PRAYER. 241 

vise, it may proceed from our want of faith, our misbelief giving 
the return of our prayers, before we begin to pray, and saying this 
unto us, Though we call, he mill not answer : but as James saith, 
chap. v. 19, The prayer of faith may save you who are sick, and may 
raise you up ; for whatsoever ye ask in prayer, believing, ye shall 
receive it. And it doth ofttntimes proceed from the love and great 
respect that God hath to you, desiring that your wounds may 
always be bleeding, so that you may always keep about his throne. 
Is it not known, that if our necessities were away, we should 
abridge and mince much of our secret devotions to God? In a 
manner, necessity is that chain whereby God binds the feet of his 
own to his throne: he desireth not that they should be away, and 
therefore they halt, so that they may rely on his strength to bear 
them. 

Prayer doth likewise keep the grace of patience, under our most 
sad and crushing dispensations, eminently in exercise. Would ye 
know the most compendious way to make you to possess your 
souls in patience under great troubles? Then be much in the 
exercise of the grace of prayer : hence is that word, James v. 13, 
If any man be afflicted, let him pray, &c. What made Paul and 
Silas sing in prison, and so patiently endure the cross ? Was it not 
this. That they were praying at midnight ? Acts xvi. 25. Certainly 
one that hath attained to much divine submission, and holy enjoy- 
ments in the beginning of his cross, hath been much in the exercise 
of prayer. Did you never know any of you what such a thing as 
this meant, that going to complain of your anxiety to God, you have 
been constrained to forget it, and begin to bless and praise him, 
because he hath stopped the mouth of your complaints, and hath 
put a more divine and heavenly exercise in your hand ? This the 
Psalmist did once attain to ; for when he was going to complain 
of the misery of the church and of himself, yet before ever he began 
to propone a complaint to God, he spent many words in praising him. 
Sometimes Christians have been constrained to cry out, It is better to 
be in the house of mourning, than in the hotise of mirth ; and to resolve 
not to fret, to be put in a hot fiery furnace, heated seven times more 
than ordinary, if they have in the furnace one like the Son of God to 
walk with them. 

Prayer doth likewise keep the grace of faith eminently in exer- 
cise. O ! but faith, which is one of the mysteries of godliness, doth 
much languish and decay in us through the want of prayer : it is 
impossible for a Christian to believe, except he be much in the exer- 
cise of prayer. We may maintain a vain hope and persuasion, but 
the spiritual exercise of faith cannot be kept in life without the holy 
exercise of prayer. Hence it is that prayer, when faith is beginning 
to decay, doth go to God, and cry forth, Lord, I believe, help my 
unbelief. And we conceive, there are these three grounds and 
golden pillars of faith on which it doth lean, which prayer doth 
oftentimes administer and give unto it : — First, There is that golden 
fountain, The faithfulness of God, which prayer doth abundantly 
make evident to the Christian : hence, when a Christian doth pray 

Q 



24>2 DIBBI riOM \ND INSTIGATIONS 

according to his promise, and doth receive a return of his prayer, 
he doth receive a demonstration of the faithfulness of God, which is 
a pillar on which faith doth lean. Prayer doth likewise give onto 
faith this teem ■</ pillar, which is the evidence and demonstration of 
the goodness of God. O! but one that is much taken up in the 
exercise of the grace of prayer, what lar£e and eminent discoveries 
of God doth he receive ? He oftentimes disappoints our fears and 
overcomes our hopes and expectations ; be doth not regulate our 
enjoyments according to our desire, but he doth regulate them 
according to that divine and most blessed rule, his own good will 
and pleasure: and O ! blessed are we in this, that it is so. Thirdly, 
Prayer doth likewise furnish to faith experience, which is a pillar 
on which faith must lean. That which maketh the Christian to 
have so small experience is want of the serious and constant exer- 
cise of prayer. O! but when he frowneth, we might have many 
things to support ourselves, if we were much in the serious exer- 
cise of this duty of prayer. And truly if we had these three pillars, 
our prayers would not return empty. 

Now, the second advantage that a Christian doth reap by the 
exercise of prayer, is — he is admitted by this duty to most intimate 
and familiar correspondence with God. Did ye ever know what it 
was to behold him who is invisible, in the exercise of this duty ? 
Did you ever know what these large and heavenly communications 
of his love do mean ? Prayer is that divine channel through which 
that river of consolation, which maketh glad the city of dud, doth 
run. When was it that Cornelius did see a man standing in white 
apparel, — was it not when he was praying ? When was it that 
Daniel did meet with the angel, — was it not when he was in the 
exercise of prayer, and offering up his evening oblation to God ? 
O for communion and fellowship with God ! which is so rare and 
singular in these days. Were the sweetness of it believed, we 
should be more frequent and constant in the pursuit of it. I con- 
fess, I wonder that we are not put to debate oftentimes, whether 
there be such a thing as communion and fellowship with him, we 
do so little enjoy it ? What happiness, O beloved of the Lord ! (if 
so I dare call you), have ye, which doth so much satisfy you, that 
when your eternal happiness is clearly holden forth before your 
face, yet you do so much undervalue it ? Surely this persuasion 
cometh not from him who hath called you. I think, if angels, and 
the souls of just men made perfect (if I may so speak), were ad- 
mitted to behold that wonderful undervaluing of communion and 
fellowship with God, that is amongst the Christians of this genera- 
tion, O how might they stand and wonder at us? They would 
think it a paradox and mystery to behold any undervaluing of him, 
who can never be valued. Would ye not blush and be ashamed, if 
he should embrace you, ye that have BO much undervalued him ? I 
know no sin that a Christian shall be so much ashamed of, when be 
shall behold that noble Plant of renown, as the low and under- 
valuing conceptions and apprehensions that he hath had of him. If 
in heaven there wire a latitude for us to pray, we should pray that 

r, when firsl our feel >hall stand within the threshold o\' the 



TO THE DUTY OF PRAYER. 243 

door of our everlasting rest, — Pardon us, for our undervaluing of 
thee, O precious Christ. 

The third advantage which a Christian hath in the exercise of 
prayer, is this, — it is that duty by Avhich we must attain to the 
accomplishment of the promises. Though God be most free in 
giving of the promises, yet he will be supplicated for the accom- 
plishing of them : this is clear, Ezek. xxxvi. 37, where, in the pre- 
ceding words, there is named and holden forth large and precious 
promises, yet he subjoineth, Thus saith the Lord God, I will yet for 
this be inquired of by the house of Israel, to do it for them, &c. This 
is likewise clear, 2d Sam. vii. 27, where David, receiving the pro- 
mise that his house should be established for ever, and that the 
Messiah should come out of his loins, according to the flesh, maketh 
that sweet fruit of it, — Therefore hath thy servant found in his heart 
to pray this prayer unto thee. Is not this a mystery, to turn over 
your promises into prayers, and your prayers into songs of praises ? 
It is no wonder that Ave oftentimes complain, That his word doth 
fail for evermore, because we are not much in the exercise of that 
duty, which must bring the accomplishment of those things that he 
hath promised. 

The fourth and last advantage, that a Christian doth receive by 
the exercise of prayer, is, that it is the most compendious and excel- 
lent way to resist the temptations that assault us. We spake before 
of mortifying corruptions, when once they have seized upon us ; 
and that is a notable way to mortify them by prayer : this is like- 
wise an advantage, that when temptations begin to assault us, then 
we should go to our knees for relief. And I conceive, if a messen- 
ger of Satan were sent to buffet us, we might be constrained to pray 
without ceasing. Hence Jesus Christ, who knew what was the best 
and most effectual remedy to resist temptations, giveth this remedy 
of pi-ayer, Matth. xxvi. 41, — Watch and pray that ye enter not into 
tc. illation. 

Now, we shall shut up our discourse by speaking a little to the 
last thing we intended to speak of at this occasion, and it is, — how 
a Christian may be helped to walk suitably as he ought, under his 
spiritual bonds and straits. We confess, it is one of the most hard, 
difficult tasks in Christianity, for a person to walk with divine sub- 
mission under his public bonds, and when God, in the depth of his 
unsearchable wisdom, hath thought fit to draw a veil over his face, 
to subscribe that truth, He hath done all things well. We confess, 
God hath these precious designs in such a dispensation, as that he 
may first hide pride from our eyes, and that we may be taught to 
walk humbly with him. O ! but if we were always enlarged in our 
public conversing one with another, how would we esteem ourselves 
above measure, and begin to undervalue those persons that are not 
thus kindly dealt with by God ? Hence it is, that he always mixeth 
our wine with Avater ; he knoAveth that the pouring in of such pre- 
cious liquor, these brittle vessels of ours could not contain. 

He hath this design likewise in such a dispensation, that Ave may 
be put to the sweet exercise of the gi*ace of prayer : in a word, that 
wo may be constant and serious in that duty. We conceive, if 

Q 2 



!24'1< DIRECTIONS AND INSTIGATIONS 

some liberty of words and enlargements in public were granted, we 
would abridge and come short in our private devotions. It*is the 
great scope and main drift of some to seem great in the kingdom of 
heaven amongst men, though they be least in the estimation of 
Christ, H ho is that faithful and true witness. 

And there is this design likewise in such a dispensation, and it 
is, that we may be convinced of our folly, and of the atheism and 
pride of our hearts, that can rise up from secret prayer, and yet 
never have anxious thoughts about it ; but, in our public straits and 
bonds, O ! how can we mourn and repine. And we confess, we 
think these repinings do rather proceed from this, that we think 
that gourd of worldly applause is now beginning to wither over us, 
and therefore we cry forth, It is better for us to die than to live ; than 
from this, want of the presence of Jesus Christ, and the participa- 
tion of his sweetness, of which we may most strongly convince you 
by this. Is it not sometimes so with you, that under your public 
bonds, when ye have been most remarkably straitened within your- 
selves ; yet if your hearts have not conceived evil of you, but have 
testified their satisfaction, doth not your sorrow even decay, and 
there is no more repining thereat ? 

Now, we think the best and most compendious way for a Chris- 
tian to bear such a dispensation, as to attain to a divine submission 
to Christ in all things, and to leave our complaints upon ourselves, 
is this, — we should study much the vanity of our popular applause, 
what an empty and transient thing it is. I confess, I would wish 
no greater misery to any, than to seek and to have it ; — we think 
it misery enough to have it, but certainly they walk safest and most 
secure that care not for it. Hence, a Heathen well said to this 
purpose, Qui bene latet, bene tivit — He that lurks well, lives ovell. I 
would likewise have you much taken up in the consideration, how 
ye have great disadvantage by your repinings and murmurings 
which ye have against his dispensations, in straitening you in public. 
O Christians ! do not your repinings incapacitate and indispose you 
for the going about the exercise of secret prayer ? Do not your 
repinings under your public bonds, make your bonds stronger upon 
your spirits ? I confess, a Christian may contract and draw on 
more fetters and bonds by one hour's repining against such dispen- 
sations, than he is able to shake off for many days : and when ye 
are repining against such dispensations, that ye have met with, do 
not your lusts and corruptions stir and awake within you ? Surely 
they then prevail, and we may say, NuUo eoniradicente, nothing in 
opposition against them to our apprehension. 

We would also say this to you that ye may attain to a divine and 
holy submission to such a dispensation as this, ye should be much 
in the consideration from what fountain your repinings and mur- 
murings do proceed, — what is the rise and original of them, and 
from which they spring. Is it not rather from a principle of pride, 
than from a principle of love to, and delight in, God ? — from a 
principle of self-estimation, rather than from a principle of longing 
for Jesus Christ, and sorrow for his withdrawing himself from you ? 
The evil of Diotrophcs desiring the pre-eminence amongst the 



TO THE DUTY OF PRAYER. 245 

brethren is frequent amongst us, — coveting to be, as one said, Aut 
Cossar, aut nihil : we desire either to be singular and matchless, or 
else to be nothing. We confess, if a Christian did seriously ponder 
these things, and meditate upon them, certainly he might blush and 
be ashamed of his own folly ; he might cover his face with con- 
fusion, and not dare to look up. 

But, however, we would desire you, even you, that in some 
reality and sincerity of heart, have gone about this most precious 
and most blessed exercise of the grace of prayer, that ye may now 
begin to renew your diligence, and to add to your diligence, faith, 
and to your faith, virtue ; and to comfort yourselves with this, that 
there is an everlasting rest prepared for you in heaven above, which 
is not like the feast of Ahasuerus, that lasted for an hundred and 
fourscore four days, but this blessed feast shall last throughout all 
the ages of long and endless eternity. Believe it, it shall be a 
blessed and everlasting feast, — it shall be an everlasting feast of 
love. It shall be a feast that shall not be capable of any period nor 
end, nor yet shall know of any loathing. There is no satiety, 
neither any loathing, in heaven. O ! may not this comfort you in 
your journey, and incite and provoke your desires to follow after 
him, who is altogether desirable, and altogether lovely, and that 
bright and morning star. 

And likewise, I would have this to say, even to you who are 
atheists and strangers to this precious exercise of the duty of prayer. 
I think it were complete misery to you, if there were no mere, but 
that ye are strangers to it, even to the exercise of this duty of 
prayer : for we think the exercise of godliness is a reward to itself, 
as we may say that word, Pietas sibi prwmium. It is such an 
inconceivable and excellent thing, that it is a reward to whosoever 
has it : and O ! will not your hearts be prevailed with to fall in 
love with such a rare and excellent exercise, even with the exercise 
of godliness, which, we conceive, is profitable for all things ? And 
O ! will ye make it your study to pray to God, and to be in the 
exercise of godliness, without which ye shall never see God ; with- 
out which ye shall never be admitted to behold him, the beholding 
of whom is the exercise of all the saints, and of all the souls of 
just men now made perfect, and of all those precious thousands that 
are now about this glorious throne, and without the exercise of 
which, those feet of yours shall never be admitted to stand within 
the blessed gates of that precious city, even the city of the Nero 
Jerusalem, where all the redeemed of the Lord are ? and without the 
exercise of which, ye shall be eternally and undoubtedly undone. 
If ye want godliness, ye shall undergo the pains of hell, and the 
torments of the lake that burneth with fire and brimstone ; and the 
day is coming when that curse, that sad curse, shall be sadly accom- 
plished upon you, which is in Deut. xxviii. 34, — Thou shalt be mad 
for the sight of thine eyes which thou shalt behold, and when the Lord 
shall smite thee with an evil that thou canst not be healed of, even from 
the sole of thy foot to the crown of thy head, and thou shalt become an 
astonishment and a proverb unto all nations whithersoever the Lord shall 
carry thee, and thou shalt be smitten before thine enemies : thou shalt go 

Q 3 



\M-li i>iki:i iniNs and [N8TIOATION8 

out one way "</>iii<st them, awl thou slmJt //,.< * /•, // ways before tkt vn ; 
nn<2 //"/ '•"/•'•''.•■■ .-•//''// &e /;/..// /'/;/-/ thejbwts "t the air, anato the beasts 
of the field, and none shall fray them away ; and all these things shall 
come upon thee till thou be destroyed, 

() atheists ! what a terrible and dreadful Bight shall it be, when ye 
shall behold those black and hideous everlasting chains that shall 
once be wreathed about your cursed necks ? () ! to be thinking 
that ere long ye are to dwell and take up your everlasting prison, 
out of which there is no redemption again ; and the door of the 
prison-house is sealed with the seal of the King, which is an on- 
changeable and unalterable decree. O ! if the apprehensions and 
thoughts of this could once provoke and stir you up to pity your 
own precious and immortal souls, with which there is no exchange. 
Oh ! what a woeful and marvellous stupidity and hardness of heart 
hath overtaken the people of this present generation, that go to hell 
with as much delight and ease as if they were going to heaven ! 
Oh ! that your spirits were once awakened from your security, that 
ye might perceive the woeful and miserable condition that ye are 
lying under. O Christian, what are ye resolved to do ? Are ye 
not afraid that ye shall be benighted with your work ? O ! shall 
the sufferings of these pains first resolve you, and clear you of the 
sadness and inextricable sorrows that are in the bottomless pit ? 
Now, to Him who is that blessed blaster of Assemblies, who can 
fix these words as nails in your hearts, and who can prove them 
therein, to his blessed and holy name we desire to give praise. 



SERMON IV. 

1st Thess. v. 17 Pray without ceasing. 

We desire to commend the blessed and precious estate of those that 
are now exalted above the reach of this blessed exercise, and who 
have now made a blessed and precious exchange — that instead of 
praying without ceasing, they are now praising without ceasing. And 
O beloved of the Lord ! (if so we may call you) whither is that 
blessedness gone which you did speak of — the enjoyment andfruition 
of Christ ; so that, if he would have required it of you, you would 
have plucked out your right eyes, and given tl><ui in him 9 O ! is he 
become less precious, that your respects to him are so much im- 
paired ? "Was it not once your divine and blessed lot, that ye could 
not have lived one day without the enjoyment of him, in whose 
face your eternal blessedness doth lie? O! but absence and 
estrangement from him is thought a dispensable want in these daysj 
and that which is the ground of the expostulation is, that ye are so 
little in giving obedience unto his blessed and precious command, 
Pray without ceasing. Yea, if the stones and wall of this house, and 



TO THE DUTY OF PKAYER. 247 

if the rafters thereof could speak, they might utter this complaint 
upon many inhabitants of this city, that they do not natch unto 
prayer, and are not exercising themselves in the entertaining a 
divine and precious correspondence with heaven. Oh ! whither is 
the exercise of that precious duty of prayer gone ? O ! how inde- 
pendent are we in our talk with God ! O ! when did ye taste so 
much of his sweetness, that when ye did reflect upon it, ye were 
forced to say, Did not our hearts burn within us, while he spake with 
us ? When did ye cast an indissoluble knot of love upon your 
hands, which, ye hoped, eternity could not loose, nor dissolve? I 
wonder that this is not a question which we do more debate, how 
much undervalues of communion and fellowship with God here 
below, (who can live many days without seeing the sun or stars, 
without beholding him,) can walk with such woeful contentment ? 
O ! can such a delusion overtake you as this, that ye can reign as 
kings without Christ, and be rich and full without his fulness ? It 
were, no doubt, the special advantage of a Christian to be retiring 
from all things thatai'e below, and to be inclosing himself in a sconce, 
in a blessed and divine contemplation of that invisible Majesty, and 
to have our souls united unto him by a thi-eefold cord which is not 
easily broken. 

But now to come to the words, — the next thing which we intend 
to speak to from this, is, to know what is the most compendious 
way to keep your souls in life, and to have them flourishing as a 
watered garden in the exercise of prayer ; we shall say these four 
things unto you ; — 

First, Be much in the exercise of the grace of fear when ye go to 
pray, that ye may have high and reverend apprehensions of that 
glorious and terrible Majesty before whom ye pray : there is a pre- 
cious promise for this in Isa. lx. 5, Thou shalt fear and be enlarged, 
&c. O ! but our atheism, and our having that inscription engraven 
on all our duties, worshipping an unknown God, maketh us to have 
so little access unto him, and to taste so little of that sweetness that 
causeth the lips of those that are asleep to speak. How oftentimes 
go ye to prayer, and are no more in the exercise of fear than if ye 
were to speak to one that is below you ? Those glorified spirits 
that are now about his throne, — O ! with what reverence and fear 
do they adore him ! And if it be the practice of the higher house, 
why ought it not to be the practice of this lower house ? 

Secondly, If ye would attain to enlargement in the exercise of 
prayer, ye should be much in paying those vows that you have 
made to God, when ye were enlarged. I am persuaded of this, that 
our making inquiry after vows, and our deferring to pay them, saying, 
in our practice, (before the angel,) it was an error, doth, no doubt, 
obstruct our access and liberty to God: these two are conjoined 
together, paying of vows and access to God, Job xxii. 27, Thou 
shalt make thy prayer unto him, and he shall hear thee (which is 
access), and thou shalt pay thy vows. Are there not many of us 
that decree many things without ourselves, that are not established 
by God ? O ! when shall our resolutions and our practice be of 
like equal extent. 

Q 4 



O'iS DIBBCTI0N8 and INSTIGATIONS 

There is a third tiling we would give you a^ a compendious way 
to attain to the exercise of prayer, and enlargement in it, — be much 
in the exercise <>t' fervency. Ah ! when we go t<> prayer under bonds 
and straitening*, we take liberty to ourselves to abbreviate and cut 
short our prayers. O! do we not know what a blessed practice 
this is, to wrestle with God, were it until the dawning of the day, 
and not I" let In"' ,'/" till he bless iis Y What was it lhat made way 
to Jacob's enlargement, — was it not his seriousness and fervency ? ■ 
These two are often conjoined in the Psalms, / cried] and he heard 
me ; the one importing his fervency, and the other his access. Our 
prayers, for the most part, die before we win up to heaven ; they 
proceed with so little zeal and fervency from us. This was the 
saying of the holy man, That he never went from God, without God; 
thai aye where he left him, he knew where to find him again. It is a 
saving that many of us do not so much as endeavour to attain : 
alas ! we may say, that sin of neutrality and indifference in prayer, 
hath slain its ten thousands of enjoyments, when our sins in prayer 
have but slain their thousands. 

There is a fourth thing which we shall speak unto, as the most 
compendious way to attain enlargement in the exercise of prayer — 
and it is this, ye should be under a deep and divine impression of 
those things that ye are to speak of to God in the exercise of prayer, 
either to have your spirits under an impression of sorrow, or an 
impression of joy. In a manner, a Christian ought to speak his 
prayer to his heart, before he speak it to God ; and if we speak no 
more than what our hearts do indite, our prayers would not be 
long ; and we should eschew those vain and needless repetitions that 
we use in the exercise of that duty of prayer. O ! but we are 
exceeding rash with our mouths, and hasty with our spirits in 
uttering tilings before God. Almost we never go to prayer, but 
if we had so much grace to reflect upon it, we might be convinced 
of this, that we have uttered things that have not been fit to be 
uttered unto God ; as when ye speak of your burdens and crosses, 
which you never did seriously premeditate upon ; and likewise 
speak of those things, as your joy, in which ye did never rejoice. 
O ! conceive ye him to be altogether such a one as yourself, that 
such a woeful cursed practice and delusion as this should overtake 
you ? If a Christian would study, before he go to prayer, to im- 
print and engrave his desires and petitions upon his heart, he might 
have more liberty and access in the proposing of them unto God. 

Now we shall shut up our discourse upon this noble grace and 
duty of prayer, with this, to speak a little unto the answers and 
returns of prayer. 

And the first thing that we shall speak upon this subject is, what 
can be the reason that the Christians in these days are so little ex- 
pecting and waiting for the return and answer of their prayers ? — 
for do we not oftentimes pray, and yet do not know w Kit it is to 
wait for an answer and return to those prayers of ours ? The want 
of this exercise, which is so much undervalued by us, doth, no 
doubt, prove that marvellous decay that is in the work of a Chris- 
tian's graces. We conceive, that the little waiting for the return 



TO THE DUTY OK PRAYER. Q^O 

and answer to prayer, doth proceed from the want of the solid faith, 
and of the absolute necessity that we stand in of those things that 
we pray to God for ; for strong necessities make strong desires and 
earnest expectations ; but we may say, that our necessities die with 
our petitions : we should be more in waiting for, and expecting the 
returns of our prayers. 

There is this likewise, that is the reason of that woeful practice — 
we have not a lively and deep impression of the burden of those 
things which we would have removed by God ; as when one is 
praying for the removing of some lusts, and some pregnant and 
predominant evil, and yet never cares whether it be removed or 
not ; and the reason of this, which makes us wait for and expect so 
little the answer and return of our prayers, is, because we are not 
groaning under the yoke and burden, as though it were unsup- 
portable, but walking lightly under that yoke and heavy burden, 
and therefore we wait not for the answers to our prayers. We look 
upon our chains and fetters of iniquities, as though they were chains 
of gold and fetters of silver : and so it is no wonder that we are not 
much in the expectation and waiting for our return of prayer, and 
to have those chains and fetters taken off us. 

And there is this likewise, which is the occasion of our little 
waiting for an answer to our prayers, we have not a right appre- 
hension and uptaking of the preciousness and excellencies of those 
that we seek from God : we do not know and understand what 
advantage should flow to us from the having of those things that 
we seek, and what marvellous disadvantage shall flow to us from 
the want of them. O ! but the people of this present generation, 
wherein we now live, have put a low rate upon the things of reli- 
gion, which are of everlasting soul concernment ; even those things 
that were accounted most precious and excellent by all those that 
have gone before us, and have taken up their possessions and eternal 
abode in that blessed land which is above. There is one thing 
which we undervalue and set at nought, and that is, our communion 
and fellowship with God. We are indifferent in having it, and care 
not whether we have it or not, which maketh us not earnestly to 
press after the pursuing of it. O Christians ! be persuaded of it, 
that there are these three disadvantages that follow unto a Christian 
that is not much in waiting for the answer and return of his prayer 
after he hath prayed. 

The Jirst disadvantage is this, it is a compendious way to win to 
formality in the duty of prayer. I will not say, that one who doth 
not always wait for an answer to his prayer, cannot pray in spirit, 
and in sincerity and fervency ; but I need not be afraid to say this, 
that he who is not much in the exercise of waiting for a return and 
answer to his prayer, prays little to purpose : and it may be demon- 
strated, and clearly shown by this reason. Can ye be serious in the 
accomplishing of the means, if ye do not propose some end and 
design before your eyes, why ye do so ? Now, what is the end and 
scope that ye propose before yourselves in your going about the 
exercise of that duty of prayer? I confess, we ought to go about it, 
not only as a help and means to remove our evil, and to obtain our 



250 DIRECTIONS AND INSTIGATIONS 

advantages, but likewise we ought to go about it as a duty incum- 
bent on us : but if we go not about the duty of prayer, under both 
these considerations, and except we wait for a return and answer, 

certainly we pray not aright. 

There is a ttCOnd disadvantage which a Christian hath, that dotll 
not wait tor the answer and return of his prayer, and it is, he loseth 
many sweet experiences of the love and good will of God towards 
him. It is no wonder that many of us do not receive much from 
Qod, the reason of it is, because we are not expecting and waiting 
for much from him. I will not say, but a Christian that is not 
much in the exercise of waiting, may sometime- obtain the answer 
and return of his prayers ; but we may say these things to such 
persons, if your prayers be answered, and ye have not waited for 
the return and answer of them, surely ye lose much sweetness and 
preciousness of the answer of your prayers. There is this likewise 
which we would say to such persons as these, — if a Christian's 
prayer be answered, when he doth not wait for the answer of it, 
then the Christian cannot so resolutely build his faith upon such an 
experience, to believe that God again will answer his prayers, as if 
he had been waiting upon a return. There is this third disadvan- 
tage that follows a Christian who is not much in the exercise 
of waiting for the return and answer to his prayer, and it is, he 
cannot continue long in a praying frame. I conceive, that the 
most fit and compendious way for a Christian to keep his spirit in a 
holy and divine correspondence with God, is to have it in a holy 
and fit capacity to converse with God ; this is the way to be much 
in the exercise of waiting for the return and answer of prayer. It 
is a sweet exercise to be expecting and waiting till the vision shall 
speak to you. 

Now, are there not many here, who, if they were posed with this 
question, — when were ye put to the serious exercise of waiting for 
the return and answer of your prayers, after ye have prayed ? — I 
am persuaded of it, ye should find it a difficulty to fall upon the 
number of the days wherein ye were taken up in this exercise. I 
think, that which doth so plainly demonstrate that woeful formality 
and dreadful indifference which is amongst us, in going about the 
exercise of this duty of prayer, is this, we do not wait for the 
answers and returns of our prayers from God. () Christians ! are 
ye so perfectly complete ? — or have ye already attained to the full 
Stature of one in Christ, that ye do not wait for the answers and 
returns of your prayers, that so ye might receive more from God. 

And I would say this to those atheists and Btrangers to God, who 
never knew what it was to wait for an answer and a return to their 
prayers; and are there not many such here, who, if their con- 
sciences were now posed, when they did wait for a return to their 
prayers, they might, if they speak the truth, say, that they did 
never wait for an answer to their prayers ? — I say to such, that they 
did never pray aright. 

Now, the MOOnd thing which we dial! speak upon the returns and 
answers of prayer IS, — how a Christian may come to the distinct 

knowledge of tins, that his prayers are heard and answered ; a thing 



TO THE DUTY OP PRAYER. c 25 I 

indeed, we confess, that many of us are not much taken up with, 
we not being in the exercise to know such a thing. 

First, There is a difference betwixt the hearing of prayer and of 
getting a return and answer to prayer : God, in the depth of his 
unsearchable wisdom, may sometimes hear our prayers, and yet 
make a long time to intervene before he give the sensible return 
and answer of that prayer ; this is clear from Dan. x. 12, 13, where 
it is said to Daniel, That from the first day that he afflicted his soul, 
his prayers and supplications were heard : and yet it is one and 
twenty days before the answer and return of his prayers did come. 
These are two distinct mercies to the Christian, the hearing of his 
prayer, and receiving the answer and return of his prayer, which he 
hath prayed for : and it is clear from Psalm xxxiv. 6, This poor man 
cried, and the Lord heard him, and saved him out of all his troubles. 

We shall say this, secondly, that there is a great and vast differ- 
ence betwixt the returns of prayer, and the delays of the returns of 
it ; and yet it were a bad inference to infer, that God doth deny to 
give us the answer of our prayers, though he delay them awhile ; or 
to say, that we can have no answer at all ; though we confess, that 
is the common place from which Christians do bring all their argu- 
ments to prove that their prayers are not heard, even the delay of 
the answer and return of their prayers : and this is clear from Rev. 
vi. 10, 11, where the souls of those that are crying to God for 
revenge of their blood upon the earth, their prayer is heard ; and 
yet withal they are desired to stay a little, until their brethren that 
are to be slain shall be fulfilled, and then their prayers shall be ful- 
filled and accomplished unto them. 

There is this, thirdly, that we shall speak unto, and it is this,— 
that sometimes our prayers may be both heard and answered, and 
yet we shall not believe that it is so, when we are waiting for the 
distinct and solid apprehension of this mercy : and we conceive that 
this is rather occasioned through the greatness of affliction upon a 
Christian, and the continuance of his stroke ; as it is evidently clear 
from Job ix. 16, 17, where Job saith, If I had called, and he had 
answered me, yet would I not believe that he had hearkened to my 
voice. And he gives this to be the reason of it, For he breaketh me 
with a tempest, and multiplieth my wounds without cause ; or this 
may be the reason of it likewise, — why, when our prayers are both 
heard and answered, we believe that it is not so ; and it is this, 
because of the want of the exercise of waiting for an answer, and 
that we are not much taken up in expecting a return from God to 
our prayers ; therefore, when our prayers are heard and answered, 
we cannot believe that it is so. 

There is this fourth thing which we shall speak to concerning 
the returns of prayer, that the prayers and petitions of a Christian, 
even while he is under the exercise of misbelief, may be heard and 
taken off his hand; as is clear from Psalm cxvi. 11, 12, I said in 
my haste, all nun are liars ; but there is a sweet and precious ex- 
perience which followeth that, — What shall I render to the Lord, 
for all his benefits towards me ? And this is clear from Jonah ii. 4, 
compared with verse 7, where he saith, I am cast out of thy tight ; 



252 



DIRECTIONS AND INSTIGATION 



and yet in verse 7, When fny totd fainted within me, I renumbered 
the Lord, and my prayer came in unto thee, into thy holy temple. 

Now, to give Bome answer to the question which we proposed, 
how one may know whether or not his prayers be answered ? Firgt, 
If a Christian be enlarged and enabled to go on in duty, thoiigh lie 
do not receive a sensible manifestation of the grace and acceptation 
of his prayer, but, in a manner, he is denied the answer and 
return of it ; yet if he do attain to such a length, as to pray mithout 
ceasing, and to have strength to accomplish this duty of prayer, that 
is. no doubt, a clear token and evidence th.it our prayers and sup- 
plications are heard by God, and in his own appointed time, these 
prayers of yours shall be answered ; and this is clear in Ps. exxxviii. 
;{, where David giveth this as a token and evidence that his prayers 
were heard and answered, — Iu the day when I cried, thou ansiveredst 
me. And what is the argument that he bringeth to prove this, that 
his prayer was answered ? It is this, — And strengthened me with 
strength in my soul. Certainly, it is a bad sign and an evil token 
that your prayers are not heard : if, because he denieth your suit 
and petition for a time, ye leave off the exercise of the duty of 
prayer, and faint in the day of your adversity. 

There is a secowl thing by which ye may know whether or not 
your prayers have met with a return and answer from (iod, and it 
is this, — if your prayers be suitable unto his own word, and agree- 
able unto his holy and most divine will and pleasure, then ye may 
be persuaded of this, that God heard your prayers; that is abun- 
dantly clear from 1st John v. 14, And this is the confidence thai me 
have in him, that if we ask any thing according to his mill, In- heareth 
us. Certainly, it is difficult and exceeding hard, we confess, for a 
Christian to exercise faith upon the sure word of prayer, abstracting 
from all other grounds. But if we would have our faith elevated 
and raised to so divine a pitch, we would believe this precious 
truth,. That whatsoever we ask according to his mill, he heareth us; 
and that he will answer our supplications — therefore will we wait 
patiently and faithfully upon God. 

There is this third thing whereby you may know whether or not 
your prayers be heard, and it is this, — if ye have delight and 
spiritual joy in the exercise of this blessed duty of prayer, though 
ye have not the return and answer of your prayers, yet it is an 
evidence and token that your prayers are heard, and you shall 
shortly have an answer given to them ; and when ye lose your 
delight in duties, which ye once attained to, then ye may be afraid 
thereat: there is somewhat of this hinted at in Job xxvii. 9, 10, 
where Job gives this as a reason and ground that he will not hear 
the prayer and supplication of the hypocrite, because he delighteth 
not himself in the Almighty ; inferring this much, that if he would 
delight himself in God, then he would hear his prayer, and give 
him a return and answer to it. 

There is a fourth thing whereby ye may know whether or not 
your prayers are heard and answered, and it is this, — when your 
sadness and anxiety (about that which you were asking from God 
in prayer) is removed and taken away ; this is clear from 1st Sam. 



TO THE DUTY OK PRAYER. <253 

i. 18, where this is given as an evidence, that Hannah was heard in 
her prayer and supplication, because her countenance mas no more 
sad. And certainly, when our prayers have such a return, then we 
may know distinctly that they are answered by the Lord. 

And the fifth thing that we would propose to you, whereby you 
may know whether or not your prayers have met with a return and 
answer from God is, if ye pray, making use of Jesus Christ, as a 
blessed Days man, to interpose himself betwixt the Father and 
you, then ye may be persuaded of this, that your prayers are heard ; 
this is clear, where it is twice repeated, John xiv. 13, 14, Whatsoever 
ye shall ask in my name, ye shall receive it. Believe it, he can deny 
you nothing that you seek from him, if you ask in faith. 

Now that which, thirdly, we shall speak to upon the return of 
prayer, is this, — to those things which do obstruct the hearing of 
our prayers, — why they are not answered by him ; so that, often- 
times when we pray to him, he shutteth out our prayer from him, 
and covereth himself with a cloud, so that our prayers cannot pass 
through. O ! but if that duty and precious counsel which Hezekiah 
gave to Isaiah, Isa. xxxvii. 4, which truly is worthy to be engraven 
on our hearts, Lift up thy prayer, &c. ; which doth import, that it 
was a weighty thing which would require much seriousness in the 
going about it, — I say, if that worthy counsel were obeyed, we 
should not have need to propose these obstructions, and to complain 
of God's ways. Now, we shall speak to those obstructions which 
hinder us : — 

First, Hypocrisy which we have in the exercise of prayer : O ! but 
we pray much with our judgment, when we pray not much with our 
affections ; that is, our light will cry out, crucify such a lust ; and 
our affections will cry out again, hold thy hand. It is a difficulty 
to have the spirit of a Christian brought to such a length, as to 
have his judgment and affections of a like measure and extent ; Job 
giveth this as a reason, why God will not hear a hypocrite's prayer, 
Job xxvii. O ! even because he is not constant : there is a woeful 
disagreement betwixt what we speak, and what we think ; we speak 
many things with our mouth, which our hearts sometimes witness 
that we would not have God granting us : in a manner, our affec- 
tions area protestation against the return of many of our prayers: 
our idols are so fixed to our hearts, that we spare Agag the king of 
our lusts, though there be given out a commandment from the 
Lord to destroy all these : and it may oftentimes speak, that the 
bitterness of death is past out against us, seeing we do oftentimes 
spare them, contraiy to his blessed command. 

There is a second thing which obstructs the exercise of prayer, 
and it is, that woeful and cursed end that we propose to ourselves 
in going about that duty ; that is clear in James iv. 3, Ye ask, and 
receive not, because ye ask amiss, that ye may consume it upon your 
lusts. O ! that woeful idolatry that Christians do entertain in the 
exercise of prayer. That glorious and inconceivable attribute of 
God, of being Alpha and Omega, which we do sacrilegiously attri- 
bute to ourselves, in making ourselves the beginning of our prayers, 
and the end of them also ; it hinders much our return of prayer. 



2.54 DIRIOTIONS AND IN8TI6ATT0NE 

Certainly those woeful ends that we spake of in the beginning of 
our discourse, and all along it, do no doubt marvellously obstruct 
the answers of our prayers. 

Now the last that we >- 1 1 ; 1 1 1 speak upon the return of prayer, shall 
be to some advantages which a Christian may have from this, that 
his pra} r ers are answered, and that he hath received a return from 
the Lord. Believe me, there is more love in the answer of one 
prayer, than eternity could make a commentary upon: O 1 what 
love is in this, that he should Condescend to hear our prayers ? 
That such a glorious and infinite Majesty should, in a manner, con- 
descend to bow down his ear to take notice of the petty desires 
that we propose unto him ? .And there are these five advantages 
that a Christian may have from this. 

First, It is an excellent way to keep the grace of love in exercise ; 
this is clear in Psalm cxvi. 1, J In-, the Lord, because he hath heard the 
voice of my supplications. O ! but love in some hath eminently taken 
fire, when they have reflected upon this, that their prayers are heard. 

There is this second advantage that a Christian hath from the 
return and answer of his prayer, — it is an excellent motive and per- 
suasion to make us constant and frequent in the exercise of prayer ; 
this is clear in Psalm cxvi. 2, where he reflecteth upon the hearing 
of his voice, Therefore I mill call upon him as long as I live. I am 
persuaded of this, that your little exercise of prayer doth much 
proceed from this, that we wait not for a return of prayer ; and 
therefore oftentimes it is, that we do not receive a return. Believe 
me, there is more joy and divine satisfaction to be found in the 
solid and spiritual convictions of this, that our prayers are heard, 
than we will have in the exercise of many prayers that we pray. 

There is a third advantage that a Christian hath, from the return 
and answer of his prayer, it is an evident token from the Lord, that 
his prayer is accepted by him, when a Christian can read his recon- 
ciliation by the gracious return of his prayer, and that he is in a 
gracious estate and condition : and O ! is not that a great advan- 
tage ? We confess, God may hear the prayers of the wicked for 
mercies that are common ; but the hearing of a real Christian's 
prayer, both in mercies common and spiritual, proveth that his per- 
son is accepted by God ; we must be accepted of him through Jesus 
Christ, before that he can have pleasure in our sacrifice ; and is 
not this a precious advantage, to read your adoption upon the re- 
turns and answers of your prayer from God ? May not the Chris- 
tian say, when he meets with such a return and answer of his prayer, 
Now I am persuaded, that I am begotten unto a lively hope, because he 
/mill heard tin- voice of my supplication ? In a manner, it is a cha- 
racter wherein you may read your interest and infeftment in that 
precious and most blessed inheritance that is above. O ! if there 
Mere no more to provoke you to wait for the return and answer of 
your prayers than this, it might be sufficient unto many to think of 
these debates and disputingsthat you have about vour interest in Jesus 
Christ. And O ! may not this argument provoke you to love him ? 

The fourth advantage that conies to the Christian, from the con- 
sideration of the return and answer of his prayer is, it i< a com- 



TO THE DUTY OF PIIAYER. 255 

pendious way to make us desist from the committing of an iniquity : 
hence is that word in Psalm vi. 8, where, upon the consideration of 
the hearing of his prayer, he breaketh out in that saying, Depart 
from me, all ye workers of iniquity ; for the Lord hath heard the voice 
of my weeping. In a manner, speaking so much, that he would 
have nothing to do with such ones as they were. 

Lastly, The return and answer of prayer is an excellent way to 
keep our faith in exercise ; it is a sweet experience of the love of 
God, upon which we may build our hope in the darkest night, even 
to call to mind those things that he hath given to us in former days. 
Certainly, a holy and divine reflection upon these things might per- 
suade us that he will not shut up his tender and loving mercies into 
an everlasting forgetfulness. 

Now, to close up our discourse upon this noble duty and grace 
of prayer, we shall desire this one thing of you, who are begotten 
unto a lively and precious hope, that you may be more in that noble 
exercise : I may say, that there is no sin which a Christian shall be 
more deeply convinced of in that day when his feet shall stand upon 
the utmost line of time, than this sin of the neglect of the duty of 
prayer. And we confess, God may reprove many, that they bind 
heavy burdens on mens shoulders, that are grievous to be borne; and do 
not so much themselves as to touch them with one of their fingers. 

Now, however, seriously enlarge your hearts unto this blessed 
exercise ; for believe me, it is the way (if so we may speak) to bring 
down heaven upon earth. But alas ! I am afraid that this duty of 
prayer is not much now in practice amongst many of us in these 
days. Is not prayer, that noble duty, almost laid by us in this evil 
and perverse generation, as a thing unsavoury ? Oh ! that ye had 
now a divine anticipation of that glorious enjoyment of him, which 
ye shall have throughout all the ages of eternity, if you be serious 
in this exercise. Oh ! may we not walk mournfully many days in 
the bitterness of our souls, because we are no more in the exercise 
of secret prayer ? O ! whither is your devotion gone in these days ? 

! whither is it gone ? I am afraid, that if those that have lived 
before in ancient days were now alive, doubtless, they would be 
ignorant of us, and they would not acknowledge us for Christians. 

1 would say this for those who never seriously practised this duty 
as yet, of which number there are many, — O ! but prayer is another 
thing than the most part of you conceive it to be. I think, it is 
not only mysterious in its nature, to conceive how the spirit of man 
can converse with him who is the Father of spirits, how there should 
intervene a communion and fellowship betwixt such two, but it is 
a mystery and riddle, surely, which we cannot easily unfold. But, 
withal, this is a lamentation, and shall be for a lamentation, that the 
exercise and practice of pi-ayer, is grown as mysterious as the nature 
of it. O ! but there are many of you that suppose ye are praying 
aright, and therefore you think all is well, who shall be cut off as 
those that never prayed. I conceive, if we believe all that is 
spoken upon this exercise of prayer, what divine properties are 
requisite to a Christian, that would seriously go about the exercise 
of this precious duty, we might cry out, This is " hard saying, who 



256 DIBECTIONB and IN8TIOATZON8, &C. 

can bear it f And certainly, it is altogether impossible for us, 
though it be not impossible to God, to enlarge our hearts to pursue 
it : fir with him nothing u impossible. O ! that once ye might be 
persuaded to set about the exercise of this precious and most excel- 
lent duty of prayer, which is to your eternal advantage, and ever- 
lasting soul concernment. I am afraid, () Christians ! that if one 
from heaven, who has entered into the everlasting and blessed 
possessions of thai excellent and blessed estate of life, would come 
down to earth, if so, with reverence we may speak and preach upon 
this text of ours, Pray without ceasing ; and speak of those precious 
and unspeakable advantages which do accompany the man that is 
much in the exercise of prayer ; there be many of us, I fear, who 
would scarcely be inclined to hear such an exhortation. And more 
than this, if one from the dead would arise, and come from the pit 
unto this city, and preach upon this text unto you, "Pray without 
cearing, having the chains of everlasting wrath hanging about his 
neck, and preach upon those sad and unspeakable disadvantages 
which are to be found in the neglect of the blessed exercise of this 
duty of prayer, and should desire you to flee from that wrath that 
is to come, — O ! would there not be many of you, I am afraid, 
who would stop your ears, and would not listen unto the voice and 
language of such an exhortation ? Oh ! where are many of us go- 
ing ? Whither are we going ? Certainly the apprehensions and 
thoughts of everlasting separation from the presence of the Lord, is 
not much engraven and deeply imprinted upon the spirits of the 
hypocritical Christians of this generation — we are not afraid of that 
wrath and eternal destruction which is approaching us. 

But to you that are heirs of the promise, who are heirs of the 
grace of life, and mho are begotten again unto a lively ho])c, I would 
say this unto you, Pray without ceasing, and once you shall sing 
without ceasing, and without all interruption. And to those that 
pray not, the day is coming, when they shall howl in that bottomless 
pit, amongst those everlasting flames of fire and brimstone, when 
they shall be brayed in the mortar of the wrath of God, by the pestil 
of his severe justice ; when his Omnipotency shall uphold you, and 
his justice shall smite you eternally. Oh! it were many of your 
advantages, that you were, indeed, beasts without immortal souls ; 
for to have souls doth capacitate you for an eternal being, and for 
an eternal punishment. 



THREE SERMONS 

CONCERNING THE WAY HOW 

A CHRISTIAN OUGHT TO KEEP HIS HEART. 



SERMON I. 



Pkov. iv. 23. Keep thy heart with all diligence ; for out of it are the issues 

of life. 

We conceive, if there were a window opened in each of our bosoms, 
through which each one of us that are here might behold one 
another's hearts, we would become monsters and wonders one to 
another, and to ourselves likewise, and might cry out, ! where is 
the God of judgment, that takes not vengeance on such deceitful hearts ? 
If our hearts were turned out of us (so to speak), and we saw the 
inside of our hearts, we would wonder at his patience. I think, 
such is the desperate deceitfulness of our hearts, that if all the saints 
since Adam's day, and who shall be to the end of the world, had 
but one heart to guide, they would misguide it. I would only say 
this to believers, that if your hearts were left one hour to yourselves 
to keep, ye would commit more iniquity than ye can imagine or 
dream of. There are only these four things that I would speak to, 
before I come to the words, and I would request you to take notice 
of them : — 

First, There are many of us that have two hearts in our bosom, 
■ — such a one is the hypocrite, James i. 8, A double-minded man is 
unstable in all his mays ; that is, a man that hath two hearts, — a 
part of his heart goeth to God, and a part of his heart goeth to the 
devil. And I think, if we were all well searched, it is to be feared 
that many of us would be found two-hearted men. 

Secondly, That although ye would give Christ all your members, 
yet, if you would not give him your heart, it would be nothing 
thought of; if you would give him your eyes, so that ye should not 
look to your idols pleasantly, nor yet look with delight upon any 
cursed or sinful object ; and if you would give him your ears, so 
that you could or would not hearken to the voice of any of your 
temptations, hut be as deaf as an adder unto them ; and if you would 
give him your tongue, so that you should not speak any thing dis- 
honourable to him ; and if you would give him your feet, so that 
you should not walk in any way, but in an approven path of godli- 
ness ; I say, though you would give him all these members of 

R 



i in: \va\ how a CHBIBTIAN 

your body, vet if yen give Jiim not your heart, it is all to no pur- 
pose, Prov. xxiii. 20, My son, give me thy heart, 8jc. 

Thirdly, There are many who give their hearts to their idols, 
and their tongues to Christ ; but one day they shall be found to be 
but deceit 

Lastly, It is a noble thing for a Christian to be taken up in the 
keeping of his heart. I may say this of the heart, which the apos- 
tle .fames said of the tongue, // ii <m unruly evil, full, <</ deadly 
poison, .James iii. 8. The heart is taken up with whoring from 
Cod, and with contriving the way how to satisfy its lusts, and 
continually forsaking the living God. Our hearts are doing nothing 
in all the lifetime of many of us, but profaning his holy name, and 
blaspheming the God of Jacob. 

Now, to come to the words ; there are four things therein : First, 
The duty imposed upon a Christian, and that is, To keep his heart. 
Secondly, That the heart of man hath many seekers, which is im- 
ported in that word, keep. Thirdly, You have the qualification and 
■way how a Christian ought to keep his heart, which are rendered 
in these words, reiih all diligence ; or, as the words may be rendered. 
with all keeping. Lastly, The reasons why you should do so, — -for 
out of it are the issues of /!/'<■ ; for if you do so, you shall have life ; 
but if not, from thence are the issues of death. Now, from the 
first thing in the words, ye should consider these two things : — 
First, That it is a duty incumbent on every Christian tn keep 
heart ; this is clear not only from our text, but likewise in Deut. 
iv. 9, Only take heed to thyself, and ket /> thy soul diligently, &c. ; 
Prov. xxiii. 26, Guide thy heart in the nay, — which is, study to keep 
it diligently in the way of godliness. And it is clear likewise that 
a Christian ought to keep his heart, for the great advantages that are 
held out in Scripture for so doing ; — only take one place, in Prov. 
xvi. 32, Better is he that rulcth his spirit, than he that taketh a city. 

The second thing that I would say, to point out the woeful disad- 
vantages that wait upon him that rules not his own heart, but gives 
it leave to rove here and there, is, Prov. xxv. 28, He that hath n>>t 
rule over his own spirit, is like a eity that is broken down, and without 
ovalls. There are these two disadvantages that wait upon not keep- 
ing of the heart. 1. There is no temptation that assaults a heart 
that is not kept, but it becomes victorious : spiritual strength hath 
forsaken them that keep not their hearts. 2. There is no exercise 
nor duty that a Christian is employed in, who keeps not his 
heart ; but he is like a ruinous city which hath no Avails, and in 
which there is no order. 

Now, the next thing that I would speak to is, to shew what it 
imports to keep the heart, and what are the directions and ways 
which a Christian ought to have before him in the exercise and 
duty of keeping his heart. 

First, It imports this, that a Christian should observe the motions 
of his heart, and should not let his heart nor thoughts go astray, 
but should have a register of all their motions ; as is clear in Luke 
xxi. 34j Take heed of yourselves, lest at any time your heart* I- 
charged with surfeiting and drunkenness, and cares of this life, and 
.-.-(I that day conn upon you unawares. 



OUGHT TO KEEP HIS HEAHX. L ~-J ( j 

The second thing which keeping of the heart includes, is, — you 
must keep all the things that pertain to your hearts ; and there are 
these five things which ye must keep : — First, Your thoughts; you 
must keep your thoughts so straitly p that you must not give them 
any sinful latitude in the least manner. Secondly, A Christian must 
keep his eyes, which are the windows through which much wicked- 
ness is conveyed to the soul, Prov. xxiii. 26, My son, give me thy 
heart, &c. ; Prov. iv. 25, Let thine eye look right on, and let thine 
eye-lids look straight before thee ; as if Solomon had said, It is but 
foolishness to keep your hearts, if ye keep not your eyes. Thirdly, Ye 
must keep your tongues, that they speak no evil of the ways of 
godliness ; for so are the words following the text, Put away from 
thee a froivard mouth, and perverse lips put far from thee ; which is, 
order thy tongue. Fourthly, You must keep your feet, that ye 
walk not in the paths of wickedness : if once ye give a latitude to 
your feet to go in the way to hell, it shall be but vain to keep your 
hearts ; therefore, keep your feet from running to the murder of 
your souls. Lastly, Ye must keep your ears, — ye should delight 
to speak good of godliness, and should also delight to hear good 
spoken of it : ye should not be among those that savour of nothing 
but of sin, but ye should be amongst those that savour of good : 
therefore, as ye would not be accessary to the murder of your own 
souls, and as ye would not have the blood of them lying upon your 
heads, ye must needs keep all those parts that belong to the keeping 
of your hearts aright. 

The third thing which the keeping of your hearts includes is, to 
eschew all unclean things that may defile your hearts, Prov. v. 8, 
Remove thy way for from her, and come not nigh the door of her house. 
When you see any evil thing approaching, you must depart from it, 
and eschew it. Deut. xii. 30, Take heed to thyself, that thou be not 
snared. There are many snares that may be accessary to destruc- 
tion ; and there is this that Closes marks as a chief evil, and like- 
wise oftentimes forbids in this book, to have false weights and 
balances, Lev. xix. 36, Deut. xxv. 15. They are not only sinful of 
themselves, but because they are an appearance of evil, men should 
eschew them ; therefore, he forbids them : and the Apostle bids us 
likewise abstain from all apjpearance of evil, 1st Thessalonians 
v. 22. 

The fourth thing which keeping of the heart includes, is, to put 
restraints upon your hearts, that so you might not commit iniquity ; 
ye ought first to lay the bond of Christ's love upon yourselves ; ye 
should likewise lay the bond of judgment upon yourselves, know- 
ing that God shall call you to a reckoning for all your wickedness 
which now most wickedly you commit ; and you ought to lay the 
bond of God's omnisciency upon yourselves, to know and consider 
that all things are known to him, and that he seeth all things ; and 
ye ought likewise to consider how grievous, and how displeasing a 
thing sin is to the majesty of God, that man, who is the workman- 
ship of his hand, should rise up against him : we may say that of 
ourselves which is in Lam. iii. 22, It is of the Lord's mercies that we 
are not consumed, because his compassions fail not ; the?/ are fresh 

R 2 



2G0 ini: uav now a 0HBI8TIAN 

every morning, &c All these things a Christian ought to la . 
heart, and seriously to consider them. 

Tlu' WCOnd thing which keeping of tfae heart includes is, a Chri>- 
tian ought not to slight the opportunities given unto hiin for the 
strengthening of his grace : for they who slight opportunities, 
keep not their own hearts. 

The last thing which it imports is, that a Christian should be 
much in the diligent exercise of duties, that the heart may he kept 
and holden in a notable frame. And there are two exercises which 
a Christian ought to he diligent in : first, The exercise of prayer. 
Secondly, The exercise of watching. There is a five-fold frame 
which a Christian should be in, which would rightly keep his heart: 
first, In a frame of praying, that he should not he slack and cold- 
rife to go about duties; the command thereof is holden out in that 
word, Watch and pray, and also in that word, Pray without ceasing. 
The second frame should be a believing frame ; and it is to be feared 
there are not many such here ; but that there are many walking in 
such a way and frame, which, alas ! I fear, will lead them in the 
way to hell : if we were sincere, we would hold Christ fast, and 
would not let him go ; and if our hearts were in a right frame, we 
would avoid any thing that might make him to depart from us. 
But alas ! we have many clear evidences (now a-days) that we are 
not for Christ, we care not whether we have Ins presence or want 
it ; the want of his presence is as lightsome and pleasant to us, and 
as well taken with by many, (I will not say all) as the enjoying of 
his presence : and this is a sure evidence of gross profaneness, igno- 
rance, and estrangement from God — if there were no more to prove 
it but this, your stoutness of heart to meddle with sin, proves that 
you are unsound Christians. We would desire you by all the tor- 
ments of hell, and all the terrors of that everlasting lake which 
burnetii with fire and brimstone, for ever and ever; by all the joys 
of heaven, of that higher house, that ye would carry a circumspect 
walk before God. The third frame that we would desire you to 
walk in is, a tender frame ; and if so ye were walking, ye would be 
loth to commit sin wilfully, and woe shall be to them eternally, 
who do so. We will not (many of us) believe this, although an- 
gels should preach it unto us, for our hearts are hard like an ada- 
mant-stone. I would only say this to you, " This book, this glo- 
rious book, is sealed with seven seals, and our hearts are sealed 
with fourteen seals." O ! woe be to those hard hearts that many 
of ns have, we will never know until they run us eternally into the 
bottomless pit. 

The fourth frame that a Christian should walk in is, a loving 
frame : ye ought to have your hearts burning within you, with lov< 
towards that glorious, infinite, and mysterious object, Jesus Christ. 

We shall never be able to comprehend, nor recompence that love 

which he hath to us ; for the furthest we can go, is to be sick of 
love to him. Hut ! he died with love for us, for he had so great 
love to us, that he laid down his life for us. 

The fifth frame that a Christian should walk in is, a fearing 
!r lie ; to walk under the fear of the hazard that you are in, if you 



OUGHT TO KEEP HIS HEART. 



261 



be left to yourselves, and to your own strength : I may say, cursed 
be the person that never kept his heart in these five things that we 
have spoken of. 

Now the third thing we would speak to from the words is, to 
know the times when a Christian should especially keep his heart ; 
and there are six times when, I conceive, he should watch over his 
heart carefully, and keep it. 

1. After he hath met with some enjoyments ; then he should 
keep his heart, and not let it go wrong. 

2. The second time is, in the time of desertion ; for that time is a 
wandering time from the living God. 

3. A Christian should keep his heart, when L he perceives his 
temptations to be very subtile. 

4. And the fourth time is, to keep your hearts diligent in duties ; 
for when you are negligent in duties, then the devil is busy to get 
your hearts. 

5. The fifth time is, under a secure frame, then you should keep 
your hearts mightily. 

6. And last time is, when temptations are like to grow very 
strong, you should then at that time keep your hearts with a strong 
guard. 

Now, as for the first time, viz. — to keep it under enjoyments. 
We should then study to keep our hearts ; for then, and that time, 
the devil condescends to dandle us upon his knees, if so we may 
speak, and for this, we would give you some considerations. 

The first consideration is, the heart of man is never prouder and 
proner to commit iniquity, than after the enjoyments of God ; he is 
never more prone to security, than after enjoyments ; when was it 
that the spouse slept, but when she was full of joy ? Song v. 3, 
/ have put off my coat, how shall I put it on again ? &c. When was 
it that the disciples roved, but when they were on the mount, when 
they said, Let us make three tabernacles ? Matth. xvii. 4. And 
when was it that John committed idolatry ? Was it not when he 
saw these excellent visions of heaven ? 

The second consideration is, that the stroke which is given by the 
devil after enjoyments is a very sad stroke, and hath caused many 
to say, Who can stand before the children of' Anak? — and to draw 
that conclusion, I shall once Jail by the hands of some of mine enemies. 

The third consideration is this, if a Christian embrace a tempta- 
tion after enjoyments, it will be very hard for him to shake it off. 

The fourth consideration is, that the embracing of a temptation 
after enjoyments, is a sin very hardly to be repented of; it will cost 
him many tears for repenting of it ; for it is a hardening thing, 
which will harden his heart mightily under all sorts of sins which 
he can commit. 

Fifthly, Consider this, that the embracing of a temptation after 
enjoyments is very displeasing to Christ, when ye embrace an 
idol, and prefer it before an absent Christ. O ! that is a most dan- 
gerous sin. But when you embrace an idol after enjoyment, that 
is a damnable sin, for you prefer it to a present Christ. O ! that is 
a fearful sin. 

r 3 



2&2 



THE WAV HOW A CHRISTIAN 



Now the tecond time when you should keep your hearts is, when 
ye are going about the exercise of duties, and especially in the duty 
of prayer ; and ye should keep it in four or five respects : First, in 

going about duties, and namely in prayer, ye are letting in vain 
thoughts, if your hearts be not well kept. Secondly, The heart 
of a Christian is most ready to fall into the sin of formality, and 
therefore if you keep not your hearts well in duties, ye cannot but 
be formal in the performance of them. Thirdly, Our hearts many 
times have too low thoughts and uptakings of the incomprehensible 
majesty of God : the damnable ignorance which is amongst people, 
makes them get so little advantage in prayer ; do you not speak to 
him, as to one of your fellow companions ? Where is the exercise 
of fear, and of trembling, which Christians in old times used 
to have, as Moses, when he appeared and came before God ? 
Fourthly, Our hearts are prone to misbelief, and ready always to 
misbelieve God, and his promises. Lastly, Except you keep your 
hearts, it is impossible for you to take alongst with you your ne- 
cessity : if one were standing by and heard your prayers, they 
would say, that you are not in earnest with God ; for you seek 
such things from a principle of light, and not from necessity. Now, 
I would pose you with this, whether ever you have been observant 
in any of these duties or not ? There are many whose prayers 
make them to have more distance with God, therefore I would 
request you to look to this, that ye be serious in prayer, and to 
know whether or not this be your frame ; for there are some that 
will come from prayer with far more bonds on them, than when 
they began ; and what is the reason of that, but want of fervency ? 
It is a great mystery of his love, that he sends not fire from heaven 
to burn our sacrifice, and consume ourselves likewise ; for what are 
many of -our prayers, but, as it were, the cutting off of a dog's neck, 
which is an abomination unto the Lord? 

The third time when a Christian should especially keep his heart 
is, under desertion ; and I will give you three reasons why we 
should watch well at that time. First, The devil is busy to seek 
our hearts under desertion. Secondly, It is for the embracing of 
an idol under desertion, that God lengthens out the time of our 
lying under desertion so long — because we go to the bed of love 
with an idol when Christ is away. Thirdly, Because when a Chris- 
tian hath least strength, he loseth both much of his faith and of his 
love. He maketh you then to look on the world, to be as tasteless 
as the white of an egg : ye must take that as a dispensation of 
Christ's love, that he makes all things tasteless to you under deser- 
tion. That is a noble dispensation, for by it he imposes a necessity 
upon you to keep your hearts, till he return unto you again. 

The fourth time when a Christian should keep his heart is, in a 
secure frame: I think there are some sleeping in a sleep of con- 
science, who will never awake till the screechings of the damned 
in hell awake them. I shall propose these two considerations to 
keej) your hearts in security. 1 . Because when ye are secure, ye have 
then least strength ; and are there not many amongst you that dare 
not say, but that the devil then assaults you bitterly? And when your 



OUGHT TO KEEP HIS HEART. %63 

heart is lying in security, it speaks that you are in a carnal frame. 
2. If ye keep not your hearts when ye are secure, then ye may bid 
faith, love, and joy farewell until some other time ; as ye may see 
in the practice of Felix, Go away, and I mill hear thee at another 
time, Acts xxiv. 25. I would not desire a more sad case to an 
enemy, than not to keep his heart when he is under security, for he 
may bid the graces of the Spirit farewell until another time. 

The last time when a Christian ought especially to keep his heart 
is, when strong and subtle temptations appear plausible, honest 
like, and beautiful — then ye must be upon your watch. O ! do not 
let temptations win in upon your hearts, before ever ye be aware ? 
And this speaks much security and unwatchfulness. I would say, 
it is hard, yea, very hard to a Christian, who is not watchful, to 
take up the ways of the devil, whose mays are more subtle than the 
way of an eagle in the air, or the may of a serpent upon a rock, or the 
may of a ship upon the sea. Who can comprehend his mays ? He 
tempts us always, both upon our right hand, and upon our left 
hand, both behind and before ; both awaking and sleeping, we are 
never free of his deceitful and unsearchable crafts. I would say 
this unto you, he is happy that fears always, and hearkens to Christ's 
voice of direction in his word, depending upon him for strength ; 
but many listen more to the voice of temptations, than to Christ's 
blessed voice. 

Now, the next thing which I would speak to you is, to propose 
some considerations to press you to keep your hearts, and O ! that 
ye would consider them, and lay them to heart. 

The first consideration is this, I think many of us may be afraid, 
that the devil dwells and keeps possession in many of our hearts ; 
and alas ! he is like to be a possessor in some of them perpetually. 
I will give five evidences of one, whose heart, by all appearance, 
the devil hath. And now, I charge you, (O atheists !) in the name 
of our Lord and Saviour precious Christ, that ye would examine 
yourselves by them : First, Was never one of you convinced, to 
cry out that word in Psalm xxv. 1 1 : For thy name's sake, Lord, 
pardon mine iniquity : for it is very great ? I say to such persons, 
that were never convinced of this, and were never convinced of the 
hard difficulty to win to the right keeping of their hearts, by all 
appearance the devil hath your hearts in keeping ; for those whose 
hearts are in the hands of the devil, are never sensible of their 
low estate. Secondly, Those who never wan to make use of Christ, 
that is a token that the devil hath their hearts in keeping : there 
are many of us who are convinced of the vanity of our idols ; but 
yet, alas ! many of us drown our conviction with the sin of tippling, 
and bury them in the sepulchre of drunkenness : but believe it, if 
ye go on so, and continue therein, God will plead with you for the 
same. The third evidence is, one that hath a silent hardened and 
deceived conscience, and whose conscience is silent, by all appear- 
ance, the devil hath that person's heart in his hand ; for the devil 
enticeth many to sin with greediness, and will make their conscience 
not to reprove them, so that they delight in no better ; for he hath 
taken away the tongue of their conscience, so that they cannot 

R 4 



264 



THE WAY HOW A CHRISTIAN 



speak : but believe me, the day is coming when your conscience 
shall be the greatest foe and enemy that ye can or shall have. And 
believe it, there are many of you here who have your heart as hard- 
ened, as those that are mentioned, Eph. iv. 17, 18: Who walk m 
the ran iii/ of their own mind, having their, understanding darkened, 
being alienated from the life of God, through the ignorance that is in 
///■in, because of the blindness of their hearts. Your conscience, when 
it is cauterized will not speak to you, although ye would com- 
mit that damnable sin against the Holy Ghost. And ye think your- 
selves well enough when it doth not reprove you : but alas I ye 
sleep with a false witness in your bosom ; it hath many alluring de- 
lusions, but one day the words of it will be as sharp as swords ; it 
will cry, Pence, peace, when behold sudden destruction : it will make 
you sleep sound for all the danger that is hanging above you. Ye 
walk, (many of you) adding drunkenness to thirst. O atheists ! 
what will ye do, when that day shall come upon you, when these 
two books shall be opened ? First, The book of your wanderings 
and backslidings, in which a huge innumerable troop of sins are 
written. And second!//, The book of your conscience ; and there 
can be nothing read out of that first book, but thy conscience shall 
confirm it with Amen. 

The second consideration is, that if ye were to live eighty years, 
and though ye should weep and mourn forty of these years perpet- 
ually, if it could be possible, and pray other forty of these years, 
yet all that would be for nought, if ye will not give Christ your 
hearts. Believe me, if ye give not him your hearts, that sentence 
shall be pronounced upon you, T)epatt. O ! will ye not give him 
your hearts, who ought to have them, both by creation and redemp- 
tion ? 

The third consideration is, did ye never find any difficulty to 
believe, or to pray, or to love God ? Ye may be persuaded of it, 
that ye are sleeping under a dangerous delusion, that ye think ye 
are going, and shall go to heaven, when ye shall be thrust down to 
hell. I would say this, " There hath been much joy amongst the 
devil and his angels, for the success which he hath had in Glasgow:" 
he hath purchased many harpers to himself, who sing that cursed 
song, " I am not far from victory." I think, we may turn that 
word into another way, which Christ said to his disciples, There is 
one of you twelve which shall betray me. I think, he may say other- 
wise of us, Eleven of each tn-elce that are here shall betray me. O! 
it is sad that the Son of God, even precious Christ, should have so 
many betrayers amongst us. O ! therefore give Christ your hearts. 
Did you never read that of Matth. xxv. '2, there were five wise 
virgins, and five foolish ? And if there be of professors that shall 
be rejected, alas ! what shall become of you that never knew him ? 
And if the righteous scarcely be sared, () ! what shall the ungodly and 
sinners do ? 

The J'otirth consideration is, I would propose these three things 
to you : First, What is the cause, atheists ! that ye cannot endure 
hypocrisy, why ye cannot look upon Christians ? The cause is, 
they have not only the image and picture of Christ, but the very 



OUGHT TO KEEP HIS HEART. 265 

substance of Christ. Why hate ye not the rest of sins, as Avell as 
hypocrisy ? It is, because the rest of sins look rather like the devil, 
and therefore ye love them ; but hypocrites seem to have something 
of God in them, therefore ye hate them. Secondly, O atheists ! do 
you believe that there is a heaven, and a hell, and an eternity of 
pain, and a day of judgment? If ye believed these things, ye 
Avould not be so profane. Thirdly, Did ye never find any delight 
in praising and commending of him ? Your heart saith, No ; and 
your practice saith, No : O ! Woe, woe, to you eternally. 

The fifth consideration is, the day is approaching, when the least 
iniquity shall be preached in the hearing of angels and men, that 
every one committed, there shall not one jot of sin be passed by ; 
and of all sinners, the hypocrites shall have the saddest countenance, 
because they shall be disappointed of a joyful end, and lose the 
opinion of the saints, which will make them look with a sad coun- 
tenance in that day. A hypocrite will be more moved for the loss 
of the approbation of the saints, than for the loss of the Divine ap- 
probation. O ! know and consider these three things : First, Know 
that all your iniquities shall be read in the hearing of angels and 
men : the very thoughts which ye have at midnight, shall be known. 
What will be your thoughts then, O atheist ! in that day ? Second- 
ly, Know that hypocrisy may win easily through the world under 
the name of grace, but in that day there shall be a clear distinction 
made. It is hard to rid marches betwixt hypocrisy and grace ; but 
God shall take your vizard oif your face, and let you be known, 
and ye shall get the name which ye deserve, O hypocrites. Thirdly, 
Know that woe shall be to such as shall not be found in Christ 
at that day. O ! will ye ask him, and that with your hearts ? I 
take all the angels in heaven, and all the saints about the throne of 
God, to witness : yea, I take the very stones of these walls, and the 
timber of this house, and this book in mine hand, to witness against 
you, that ye were invited to give your hearts to Christ. 

The last consideration is — these four things (believe it,) are com- 
ing upon him that will not give his heart to Christ : First, He shall 
be no more entreated to keep his heart, neither shall he be intreated 
to give his heart to Christ any more, for the devil shall have it. 
Secondly, O atheists ! these four things shall overcome you : First, 
Sin shall have dominion over you : you once delighted mightily in 
sin, but alas ! it shall be a heavy burden to you in that day. Se- 
condly, The wrath of God shall overcome you : O ! that shall be a 
mighty prince. Thirdly, The devil, and lastly, the lusts of your 
own hearts ; all these shall tread you in the mire. Thirdly, There 
is this which is coming upon you, O atheists ! There shall be a sen- 
tence of eternal excommunication pronounced against you who 
would not give your hearts to Christ ; those blessed and gracious 
lips that always did delight in speaking good to lost sinners, shall 
then pronounce that sad and woeful sentence against you, Depart 
from me, ye cursed, I know you not. The last thing which is approach- 
ing unto you is, the day is coming, when ye shall be sent away to 
that prison, out of which there is no redemption : ye shall be a 
number of miserable comforters one to another in that day. Ye 






THE WAY IIOU A CHRIS I [AN 



shall not have a grain weight of comfort for all the joy and pleasure 
which many of you had in the world; You shall be physician* of no 
value, ami gnash your tongues for pain. We would say this unto 

you, () ! let the torments of hell, or let the joys of heaven persuade 
you to give him your hearts : let the one constrain you, or let the 
other terrify you, to this noble duty of giving him your hearts ; and 
if ve give him not your hearts, ye shall curse the day that ever ye 
were horn, or that ever there was a prophet amongst you ; and ye 
shall lament that ever ye heard tell of Christ, if ye make not use of 
him. Now I would only read the text over again, Keep thy 
ntith all diligence : jbr out of it arc the issues of life. But if ye do 
not keep it with all diligence, out of it shall be the issues of death ; 
ye shall get eternal torments for your reward. 

Now to him who can persuade you to give your hearts in keep- 
ing to him, and who can anoint your eyes with eye-salve, to see 
your lost estate — to his blessed name we desire to give praise. 



SERMON II. 



PfiOV. iv 23. — Keep thy heart with all diligence ; for out of it arc the issues 

of life. 

There are two great books which a Christian ought mainly to 
study ; there is God, and his own heart ; and he should study to 
know the unspeakable goodness of the one, and the desperate wick- 
edness of the other. And we may say, the first time that a Chris- 
tian turns over the first page of his heart, and looks upon the des- 
perate wickedness that is within, he might be constrained to cry 
out, Woe is me, I am undone : yea, there is as much wickedness in 
every one's heart who is here, as might be a quarrel to destroy a 
whole world, if God would contend with us in his just judgment. 
I think Christians can never trust their hearts too little, and they 
can never trust God too much. And have we not received many 
proofs of both these ? I may say, as Jeremiah said, The heart is 
deceitful above all things, and desperately wicked, 
O ! but a sight of the evil temper of our hearts, and a sight of the 
goodness of God, would make many of us renounce our self-righ- 
teousness, and our spiritual pride, and admire his transcendent righ- 
teousness. I think a Christian ought to be as those four 1 
which are mentioned in Rev. iv. <i, 7, 8, where the four beasts that 
are spoken of there, may relate to the ministers of the gospel, and 
may also be taken for every real Christian : First, we should be 
full of eyes before, to wait on Christ, and to depend upon him, as 
an handmaid upon her mistress, and not reflect upon those things 
that are behind, so as to rest upon them, according to that word of 
the apostle, J press hard t , vd /•'■ mark, forgetting tin things that 



OUGHT TO KEEP HIS HEART. 



267 



are behind, &c. Secondly, A Christian should look to those things 
that are behind, to guard against enemies, and to be much in search- 
ing his former ways, to see how much of them hath been given to 
God, and how much of them hath been given to the devil. Thirdly, 
Christians should be full of eyes within, to examine themselves, and 
to see their own corruptions. There are many who have eyes with- 
out, to take notice of other peoples' carriage ; but they have no eyes 
to look within, to themselves. O ! would to God, that there were 
fewer markers and observers of other people's carnage, and more of 
examiners and lookers to themselves, Purifying ourselves, even as he 
is pure. Fourthly, We should be as a lion in our walk, to point out 
our boldness against the devil and his temptations. Fifthly, We 
should be like a calf, or an ox, to point out our laboriousness. 
Sixthly, We should be like the face of a man, to point out our un- 
derstanding and knowledge. Lastly, We should be like a flying 
eagle, to point out our heavenly-mindedness ; and our conversation 
should be directed by the law of God ; all our thoughts, and all our 
actions, and all our words, should be conformable to his mind ; and 
as the eagle hath wings, so also ought we to have wings : even as 
they had six wings, we should have two of them to cover our face, 
to point out the reverence we ought to give to God ; and we should 
have two wings to cover our hands, to show out our readiness to 
obey God's commandments ; and we should have two wings to 
cover our feet, to point out our imperfections, and the crooked paths 
that we walk in. O Christians ! will ye study these three fol- 
lowing things, and ye will not have so high thoughts of yourselves, 
as oftentimes ye have ? First, It is through the restraining grace 
of God, that those grievous sins ye committed come not up to per- 
fection of adultery, sodomy, and incest. Secondly, There is no sin 
which ye commit, but there is some secret inclination to it, although 
ye think ye hate it much. Thirdly, It is impossible for you to 
comprehend, take up, and remember those iniquities that ye have 
committed since ye were born, as David is convinced, Psalm li. 2, 
Cleanse me from my sin, &c. Which we conceive to be not only 
from his known sins, but from his sins which he hath forgotten: 
and I would say this unto you, David, who was a man according to 
God's own heart, knew not the number of his sins ; and O ! how 
much less can we, that never came the hundredth part so far ? And 
also, you may see it in the practice of Job, How many are mine 
iniquities and sins, make me to know my transgression and sin. 

Now we come to the words ; and there are four things which we 
spoke to from them at the last occasion : First, The duty command- 
ed, Keep thy heart. Secondly, The qualification, how this duty of 
keeping the heart should be gone about, and it is, with all diligence. 
Thirdly, That the heart of man hath many temptations seeking it, 
which is likewise presupposed in that word, Keep thy heart with all 
diligence. Lastly, The reasons why we should keep it, for out of it 
are the issues of life. Now for the first thing in the words, we spoke 
to two things from it: First, That it was a Christian's duty to keep his 
heart. Secondly, What was comprehended under this, for a Christian 
to keep his heart ; and likewise of those disadvantages which a Chris- 
tian hath from the not keeping of his heart. Now for the first thing, 



°68 



TIIK WAV HOW A CHRISTIAN 



viz. That it is I Christian's duty to keep his heart : we shall speak 
yet of some considerations to persuade you to this duty. 

The first consideration is, take notice of the bad qualifications of 
the; heart, and there six or seven bad qualifications of it: First, The 
heart is exceedingly deceitful, Jer. xvii. !>, The heart it deceitful 
.ill things, and desperately wicked, mho can know it ? And like- 
wise Isaiah speaks of a deceived heart, which leads people aside, 
Isa. xliv. 20. The heart of man is a deceitful thing, it will preach 
peace, peace, when there is none. O ! it is deceitful, it will make us 
commit sin, when there is no outward pleasure therein. Secondly, 
That the heart is desperately wicked, mho can know it? That is, 
if there were threatenings, commands, promises, and conviction 
of sin, yet your heart will cause you to sin : if hell were put in 
your way, yet for the pleasure of an idol, ye would run to sin. 
Thirdly, That there is a cursed union betwixt the heart and the 
idols, Hosea iv. 8, And they set their hearts on their iniquity. Verse 
17, Ephraim is joined to his idols, let him alone. And that word is 
thrice repeated, Ezek. xiv. 3, 4, 5, Then have set up their idols in 
their hearts. Keep your hearts with diligence, I say, lest that 
union be entertained. Fourthly, There are many of our hearts that 
are exceeding mad, Eccles. ix. 3, The heart of the sons of men is 
full of evil, and madness is in their hearts while tiny lice, and after 
that they go to the dead. Alas! there is nothing but madness in 
our hearts, according to that word, The land is full of images, and 
they are mad upon their idols. Certainly the hardness of our 
hearts speaks that we keep not our hearts. Fifthly, Our hearts are 
divided, as is in Hosea, x. 2, The heart is divided, ike. Which speaks 
a great necessity of keeping our hearts. Sixthly, Our hearts are 
exceeding whorish, Because I am broken with their whorish hearts, 
which hare departed from me, &c. Lastly, Our hearts are exceeding 
dull and ignorant in the ways of godliness, as in Eph. iv. 18, 
Having the understanding darkened, briny alienated from the life of 
God, through the ignorance that is in them, because of the blindness of 
their hearts. There is such an Egyptian hardness upon our hearts, 
that we cannot know sin : there are some of us that (I fear) know not 
good by evil. 

The second consideration is, there is such a difficulty to keep our 
hearts, therefore, we ought strongly to guard them ; Adam had his 
heart but a short time in keeping, and yet he could not keep it ; 
which shows the difficulty of keeping of it. Psalm xxv. 20, O 
keep my soul, and deliver me ; let me not be ashamed, for I jmt my 
trust iii thee. 1st Peter iv. li), Wherefore let them which smj , 
cording to the will of God, commit the keeping of their souls to him 
in well-doing, as unto a faithful Creator. I would say to you, 
pray that prayer which Christ prayed, when he was upon the cross. 
Father, into thy hands I commit my spirit. O pray that prayer 
every day ; for, I say, if God forsake us but one hour, O what a 
great multitude of sins would we commit! Acts v. -1, Why hast 
thou conceived this thing in thine heart ? Thou hast not lied unto 
,,:■ n. but unto God, Yea, even to Cod, who is the Judge of all. As 
if he had said, "• It wis conceived in thine heart, and then it was 
brought forth." 



OUGHT TO KEEP HIS HEART, SGQ 

The third consideration is, that the heart is the mother and ori- 
ginal of all evil ; and if this were believed, no doubt, we would 
watch with more watchfulness, and serious self-examination ; like- 
wise I would say, that the not keeping of our hearts is the cause of 
many of us walking so profanely as we do. It is impossible for 
you to walk with God aright, if ye have not your hearts well kept. 
If you would keep a good conversation, then keep your hearts ; for 
you must never at any time trust your hearts ; for either one time 
or other they will turn enemies unto you. 

The last consideration is, that it is a most excellent thing for a 
Christian to keep his heart ; would ye win to that commendation 
that Solomon hath, Prov, xvi. 32. He that ruleth his spirit, is better 
than he that taketh a city ? O then, keep your hearts : as if he had 
said, " It is better to conquer that modicum, and little thing, the 
heart, than it is for one to conquer a city." 

Now the second thing that I would speak to for the keeping of 
the heart is, to those disadvantages, which wait upon the not 
keeping of it, Prov. xxv. 28. He that hath no rule over his own 
spirit, is like a city that is broken down, and without nails. And 
I would give you these disadvantages, which will attend upon those 
that do not keep their hearts : First. A temptation will soon over- 
come that person with little difficulty ; the devil will not need to use 
many arguments for the gaining of that person's heart. Alas ! our 
hearts (many of them by all appearance) are in the devil's hands, 
and he hath a surer grip of them than we ourselves have. O ! that 
the devil should have so many of our hearts, and that so many of 
them should be at his command. O ! believe it, he is the hardest 
master, and he is the worst master that ever we served ; and if he 
once gets us within his grasp, it will be hard getting out again. 
Those hearts that are not kept, are all put through other with con- 
fusion, like a ruinous city that wanteth government. Believe it, ye 
cannot do God a greater service, than to keep your hearts well, and 
the devil would count it a greater courtesy done to him, if ye would 
resign them to him : therefore, see which of them ye will obey. 
Fourthly, If ye would consider and look what a thing the heart of 
man is, O ! ye would guard more than ye do : for it is always be- 
sieged with the lusts which the devil sets before your eyes. And 
there are three lusts which the devil doth besiege you with, and be 
sure they shall overcome you, if ye keep not your hearts : First, 
The lust of the eye. O ! but that lust hath brought many to his 
obedience. Secondly, The lust of tJie flesh. O ! that hath overcome 
many. And thirdly, The pride of life. O ! to think how these 
three enemies have taken many captives. 

Now the next thing which I shall insist a little upon is, to point 
out some marks and evidences, whether ye have kept your hearts 
or not. 

First, If ye have kept your hearts aright, ye will endeavour to 
crucify vain thoughts : are there not some here that never knew 
what it was to crucify and crush vain and idle thoughts ? This was 
an evidence that David kept in his heart, Psal cxix. 113, / hate vain 
thoughts, but thy law do I love. There are some that repent for out- 



i270 i hi; htai now \ christian 

ward breakings out of sin, but not for secret sins in their hearts ; 
and be sure these never keep their hearts. Did you never read that, 
Matth. v. 8, Bleated are the pure in heart f Your sanctification shall 
never grow so long a- ye lodge vain thoughts within your breast. 
Jerusalem* how long ah nil ruin thoughts fodgi within thee? taith 
tin' Lord. Be careful to think upon such thoughts as ye may an- 
swer for one day unto the Lord, for your midnight thoughts shall be 
read in the hearing of angels and men. O ! would you not be 
ashamed, and loathe yourselves, if ye would consider those vile and 
vain thoughts that lodge within many of you? 

Secondly, Those hearts that are not kept embrace temptations as 
soon as they are assaulted by them, and they do not take notice 
that they are temptations ; and that is a mark of one that keepeth 
not his heart, and that takes no notice of the devil, till he hath >lmt 
his temptations within his breast: this is clear, that David kept not 
his heart, when the devil's temptations did so assault him, 2 Sam. 
xi. and got such a victory over him : and it is also clear in the prac- 
tice of Peter ; when he denied his Blaster thrice, it was a token that 
he kept not his heart well. 

The third evidence of one that keepeth not his heart is, he will 
commit sin with much deliberation ; many of us commit sin, after 
we have been thinking long upon it. Hence it is spoken, That 
there are some that stud?/ iniquity upon their beds, and when it is light 
they 1'iti it in practice, Micah ii. 1. And likewise in Prov. vi. amongst 
those heinous sins that are odious and hateful to God, wicked ima- 
ginations are reckoned amongst the midst of them, verse 18. I say 
ye who sin with much deliberation have lost much of the fear of 
God ; for to sin with deliberation or advisement, is more than to 
sin against light. 

The fourth mark of those that do not keep their hearts is, they 
sin with much willingness and pleasure. Ephraim willingly wor- 
shipped the calves of Dan and Bethel. Are there not some here, 
whose hearts are following their idols, and posting hard after them ? 
But O ! can your idols do you any good, and purchase pleasure to 
you one day ? And be sure of this, those who sin with much wil- 
lingness and pleasure, have a clear evidence that they keep not their 
hearts well. 

The fifth evidence of a heart that is not kept is, when a Chris- 
tian's heart can misregard opportunities, in which opportunities 
communion with God can be attained ; it is a token that the bride's 
heart was not kept, when she would not rise and open to Christ. 

The sixth evidence is, when the heart takes not up the motions of 
God towards it ; that is a token that that man's heart is not well 
kept, who cannot take up God's motions ; but a Christian whose 
heart is kept, can take up the motions of the Spirit : this is clear, if 
you compare the second and third chapters of the Song together. 

iMsth/, Ye may know whether your hearts be kept or not, when 
ye do not discern the decays of the graces of the Spirit within you. 
There are four graces by which a Christian may know whether he 
keeps his heart or not. 1. If the grace of prayer decay. 2. Ten- 
derness. :{. Faith. 1. Love, O ! therefore, I would desire you 



OUGHT TO KEEP HIS HEART. 271 

to try your graces, what condition they are in, lest ye go down to 
the grave with a mistake in your bosom. Now I shall shut up our 
discourse with speaking these four things : 

First, A Christian ought to keep his heart constantly : the hypo- 
crite hath a sort of keeping his heart, but he keeps it not constant- 
ly, as a real Christian. And there are five times when he especially 
keeps it. The first time is, when he is under afflictions and crosses, 
then he will not let his heart wander from the ways of God's com- 
mandments, and he will keep his heart mightily at that time. Se- 
condly, He will keep his heart at that time, when convictions are 
sharp and strong upon him, Acts ii. 37, When they were pricked 
in their hearts, they cried out, men and brethren, what shall we 
do ? Amongst whom we may conceive, there are sundry hypo- 
crites. The hypocrite thinks to win through the world under the 
notion of a real saint : but believe it, although ye would win through 
the world under this notion, (as many do) yet the day is coming, 
when ye and your practice shall be put to the touchstone. The 
third time when the hypocrite shall keep his heart is, when he is 
going to the sacrament of the communion ; but when he is come 
from it, he will take no notice of his heart any more ; and the only 
reason that he keeps his heart then is, that he may have peace with 
a natural conscience. Yea, I fear, if we were all searched, it would 
be known, that the great end we pray for is, to satisfy a natural 
conscience, and not to please God. The fourth time when a hypo- 
crite will keep his heart is, under sickness and diseases ; yea, any 
gross one will keep his heart in sickness ; they who never prayed, 
(almost) will pray at that time. The last time when he will keep 
his heart will be, when he is called to some public holy work, as if 
he were called to pray amongst Christians : O then, he will keep 
his heart diligently : and if he be in a minister's sight, he will keep 
the Sabbath-day; but alas! the man doth not remember that a 
greater one than a minister sees him, even God the Lord. A hypo- 
crite will keep his outward man, but not his inward man : he will 
not swear, but in his heart he will curse God ; he will keep his feet 
outwardly, but inwardly he will commit adultery in his heart: if 
you would be sincere, you must mortify your invisible idols, as well 
as your visible idols. 

The second thing that I would say, is this, if ye keep your hearts, 
and do not resign them freely to God, although ye were to live 
eighty years, and if ye would pray the one forty, and weep the other 
forty, of these years, (if such a thing could be possible) yet all these 
pains should be for nought, if ye do not freely first give him your 
heart ; for you shall get that fearful sentence pronounced against 
you, Depart from me, ye cursed, I never knew you. O therefore, 
while it is called to-day, give God your hearts, Psalm lxxviii. 56, 
Yet they tempted and provoked the most high God, and kept not his 
test'wvonies. Psalm xxxiv. 16, The face of the Lord is against them 
that do evil, to cut off the remembrance of them from the earth. If 
ye had the tongue of an angel to speak and pray, yet if ye give 
him not your hearts, all your prayers shall return back empty to 
you. 



£!72 THE WAV HOW A CHRISTIAN 

The third thing which I would Bay to yon, is this, the heart of 
man is a thing which ye will find a great difficulty to keep ; and this 
it a proof of it, that a Christian will even sometimes change in 
prayer. He will sometimes change four times. First, When he 
begins he will be in flame of love to GocL And secondly, He will 
fall secure. And thirdly, He will have terrible thoughts of God. 
And lastly, Before he have done, he will speak to God as to his com- 
panion : and I would pose all of you that are here, if ye have not 
been in all (or most part) of these frames when you have been pray- 
ing ! Now I would charge you, (as ye will answer to Christ one 
day) that you would give him your hearts. There are two words 
which I would say to you, and O that ye would consider upon 
them, Christ comes and says to us first, Tah up thy cross, and deny 
thyself, and folloro me. That is Christ's first word unto a believer, 
and O ! but that be a great mystery to flesh and blood. And the 
devil comes and says the second word, which is, " Fall down and 
worship me, and I will give thee a kingdom." The first word of 
the devil is ever the fairest word that ye shall get ; and the first of 
Christ is the sharpest. Now which of these two offers to you do ye 
choose ? I would only say these two words to you : First, Think 
ye not shame to refuse Christ so openly as ye do ? Secondly, That 
answer which ye gave him, is not the answer which he seeks. I 
say, one day ye shall be brought before his throne, waiting for your 
condemnation ; if ye give not precious Christ your hearts, ye shall 
stand before his tribunal to receive your last and fearful doom : O 
man, and O woman, with what face wilt thou stand ? And what 
wilt thou have to say when thou standest before him ? I remember 
the word of a cursed emperor, who had made defection from Christ 
— he was forced to breathe out his last words thus sadly, " Thou 
hast overcome me at last, O Galilean." So he is too strong a party 
for thee to contend with, and at length he will overcome thee. 

Now the last thing that I would say unto you is, if you do not 
give him your hearts, I (as the ambassador of Christ) declare to you, 
that Christ and you shall fight together. Put on your harness, put 
on your steel coat, (for Christ will be ready for you) and boast when 
you put it off again. And I would say this unto you, that it is im- 
possible for you to take Christ, except ye get a sight of Christ and 
his beauty ; and if ye saw him in his beauty, ye would say, I will 
take him though I get not a kingdom : O ! the angels and glorifi- 
ed spirits of just men now made perfect may wonder at us. why we 
stand out so long ? Oh ! will ye give to another your hearts, and 
not to precious Christ, who hath given you his heart, and who is 
worthy of all your hearts? Can you look upon that noble Plant of 
Renown, and not give him your hearts, who bad a hole made in his 
side, through which ye might see his heart? Oh man ! and Oh 
woman ! why will ye not give Christ your hearts? What shall ye 
say, when Christ shall say first to you, " Why would ye not sin- 
cerely give me one day in your lifetime ?" Secondly, n Why would 
you not give me your hearts?" I will tell you three things which 
will be very terrible for you, (O atheists !) in that day when you 
shall appear before Gods tribunal. First, The hearing of the gos- 



OUGHT TO KEEP HIS HEART. 273 

pel. Secondly, Which is more terrible, the resurrection of Christ. 
Lastly, Which is terriblest of all, when that fearful sentence shall be 
pronounced against j r ou, Depart, depart. O then, you shall curse 
the day that ever you were born in Glasgow, or in Scotland. Now, 
O you inhabitants of this place, I charge you, (as ye shall answer 
one clay to God,) that ye would give him your hearts in keeping, 
and in so doing, ye shall have life eternal. O therefore, kiss the 
Son by the way, lest his anger break out, and ye perish for e ver. 
Now to him, who can persuade your hearts to embrace him, we de- 
sire to give praise. 



SERMON III. 

Prov. iv. 23. — Keep thy heart with all diligence : fur out of it arc the issues 

of life. 

There is a great and vast difference betwixt the heart of a Chris- 
tian while he is on earth here below, travelling in these tents of 
mortality, and the heart of a Christian when he shall be above, tak- 
ing up his eternal possession in those blessed and everlasting tents 
of immortality. And O ! it is a mystery for you to believe, that 
such a day is approaching, when those hearts of yours, which 
have been so unsteadfast in the way of godliness, shall once be 
made as pillars in the house of your God, and no more to go out. We 
may compare the heart of a Christian (while he is here below) unto 
Reuben ; it is unstable as water, which doth mar its excellency : for a 
Christian (while he is here below) is like the moon, changeable, and 
subject to many vicissitudes ; but when he shall be above, he shall 
be as the sun, having the light of seven days ; and is not this a mys- 
tery for you to believe, th it such a day is approaching, when these 
hearts of yours that have wearied so much in the service of God, to 
whom prayer hath been a cross, to whom the worship of God in 
the public ordinances hath been a burden — I say, is it not a mys- 
tery for you to believe, that such a day is approaching, when ye 
shall serve God night and day, without any wearying ? There is not 
such a voice heard in heaven as this, this is a hard saying, who can 
bear it ? If it were possible that ye could ask the question at Abel, 
if he desired to change his estate, or his wearying to do God ser- 
vice ? he (who of all the lost posterity of Adam, was the first in- 
habitant of heaven) would disdain to return an answer to such a 
question, it being without all ground and reason. And is not this 
a mystery for you to believe, that such a day is approaching, when 
these hearts of yours that are now under so much darkness, such 
misconstructions of God, such misconceptions of the holy Majesty 
of God, and of the great mystery of the kingdom of heaven — I 
say, is it not a mystery for you to believe, that such a day is ap. 

s 



l 2~/ '4 1 1 1 K WAY HOW A CHRISTIAN 

proaching, when your hearts shall be fully taught to comprehend 
those depths and profound secrets of the kingdom of God, when 
the most brutish and darkest understanding shall be made to re- 
solve that question and mystery how three can be in one, and how 
one can be in three ? They shall then be able to resolve that pro- 
found mystery of the two natures in the person of the blessed Lord 
Jesus Christ ; and in that day your hearts Shall be able to compre- 
hend that blessed union that is amongst the Persons of the blessed 
Trinity : and likewise, in that day, ye shall be able to take up that 
blessed knot of union which is betwixt Christ and believers ; and is 
not this a mystery for you to believe, that such a day is approach- 
ing, when your hearts, that have been under such exercise of sorrow, 
shall be clothed with the garment of joy and praise ? And I 
must ask at you, O ! what a robe must that be, to be clothed with 
the garment of praise ? It is a more excellent and glorious robe, 
than all the robes of the great kings and emperors of the world. 
Did your eyes ever see such an excellent garment, as the garment 
of praise ? There is a threefold clothing which a Christian shall 
put on, when first his heart shall enter into heaven, in that blessed 
day of the resurrection : First, He shall be clothed with the robe 
of the righteousness of Christ ; and O ! what must such a robe as 
this be ? Secondly, He shall be clothed with the robe and garment 
of immortality : and O ! what a robe and resplendent garment shall 
this be ? And thirdly, In that day, when first a Christian shall en- 
ter into heaven, he shall be clothed with the garment of praise ; 
and O ! what excellent and glorious robes shall all these be, " When 
ye shall be brought to the King in raiment of needle work, and 
shall be made all glorious within ?" 

At the last occasion when we spake upon these words, we told 
you there were four things contained in them ; and the Jirst was a 
duty imposed upon Christians, that they should keep their hearts. 
The second thing was, that there were many spiritual enemies, who 
study to gain and conquer our hearts, which is presupposed in these 
words, Keep thy heart. The third thing is, the qualifications which 
should be annexed to this precious and soul-concerning duty, hold- 
en forth in these words, Keep thy heart with (rfl diligence : or as the 
words may be rendered, with all keeping; or, above all beeping. 
The hist thing which was contained in the words was, the spiritual 
advantages which attend the exercise of that duty, or the reasons 
enforcing the duty, for out of it are the issues of life ; that is the 
ground on which a Christian should walk in persuading himself to 
the doing of this duty. Now, as for the first thing, viz. The duty 
commanded, that we should keep our hearts — we have spoken se- 
veral things from it : now there are only five things which we would 
speak to. 

First, A Christian should study to keep his heart from the pre- 
dominant lusts which dwell in it: it is of the concernment of a 
Christian to keep himself from all iniquities, but it is the special 
Concernment of a Christian to keep his heart from his predominant 
sins ; this was the practice of David, Psalm xviii. 2'.], I hare kept 
myself from mine iniquity : which we conceive to be understood oi 



OUGHT TO KEEP HIS HEART. QJ5 

his predominant lusts. There is not an idol or lust which a Chris- 
tian hath in his heart, but he ought to offer it up to God, and to put 
a knife to the throat of his most pleasant Isaac. I will tell you of 
five great idols which a Christian hath no will to quit, and it is im- 
possible for him to keep his heart until he quit them. First, a 
Christian hath no will to quit his religious idols ; that is, those 
idols the loving of which is a commanded duty, but the immoderate 
love of which is an idol. As for instance, it is a great difficulty for 
a tender Abraham, to put a knife to the throat of his only son Isaac ; 
or, for parents to be denied to their children, and for an husband to 
be denied to his wife, the loving of which is their duty, but the im- 
moderate love of them is sin. Secondly, A Christian hath ill will to 
quit his advantageous idol, that idol the pursuit of which he conceives 
there is outward advantage to be waiting upon ; as for instance, 
it is a great difficulty to persuade a covetous man to be denied to 
his riches ; O ! but that divinity which is in Prov. xxiii. 4, is the 
divinity which the most part (or at least many) of the Christians 
now a-days do not study to close with or obey, Labour not to be 
rich, &c. There is gi'eater easiness and facility for one to quit his 
pleasant idols, than to quit his advantageous idols : as for example, 
a covetous person will sooner forsake his idols than his riches. 
Thirdly, A Christian hath ill will to quit his invisible idols, these 
idols that do lodge within his heart : there is a greater easiness for 
a Christian to quit his visible idols, than to quit his invisible idols. 
Sometimes a person will forsake his drunkenness and cursing, who 
will not forsake his pride and lust. But it is of your concernment 
to be as much taken up in the mortification of invisible idols, as in 
the mortification of visible idols. Fourthly, A Christian hath much 
difficulty to quit those idols which he hath a natural inclination to ; 
besides the love which we have contracted to some predominant 
idols, by the reason of the constitution of man's body, there are 
some that have a natural inclination unto one idol, more than to an- 
other. And to clear this, I would say this unto you, I presuppose 
some under these three predominant lusts : 1 . That there are some 
under the predominant idol of love to the world. 2. That there 
are some under the predominant idoi of pride.' 3. That there are 
some under the predominant idol of lust ; that is, of the idol that 
you have most natural inclination unto ; assuredly, you have great- 
est unwillingness to mortify that idol. Fifthly, A Christian hath 
much difficulty to mortify that idol, when he sees there is great 
outward disadvantage waiting upon the forsaking thereof; as 
that young man in the gospel could not endure that doctrine, Go 
and sell all that thou hast, and give it to the poor, &c. That was an 
idol which had much disadvantage (as he conceived) attending up- 
on the forsaking of it, so that he could not embrace such a doctrine ; 
but it is said, He went away sorrowfxd, &c. Cursed be that person 
that goeth away sorrowful, when Christ and an idol are put in the 
balance together, and whose heart consents rather to take the idol, 
than Christ : I would only say this by the way to you, are there 
not many here, that if they would tell that which is their practice, 
thev might condemn themselves for this, that absence and distance 

s 2 



QTj() TIIK WAV now V CHRISTIAN 

from Christ was never bo great a burden to their spirits, as the want 
of the actual enjoyment and (tuition of an idol ? And doth not this 
speak, that ye prefer your idols before Christ? Not this man, but 
Barnabas, is the cursed divinity of many of your hearts. 

The Second thing which I would speak to you, is this, a Chris- 
tian should not delay to give obedience to this precious and soul- 
concerning command of keeping his heart. I know that there are 
some that do not simply deny the obedience to this command, but 
they postpone the giving obedience unto it until another time. I 
would only say this to such, boast not of to-morrow, fur ye knom not 
nhat a day mill briny forth .- if ye keep not your hearts to-day, it 
will be a great difficulty for you to keep them to-morrow ; there- 
fore follow the practice of David, / made haste, and delayed not to 
keep thy commandments, Psalm cxix. 60. Amongst which, we con- 
ceive, he made haste to keep this commandment of keeping his 
heart. 

Thirdly, We would say this unto you of the duty of keeping 
your hearts — if ye would keep your hearts aright, ye must enter- 
tain these four noble and excellent guests within your hearts, other- 
wise there will be great difficulty for you ; yea, an impossibility for 
you to keep them. The first guest that must be dwelling in your 
hearts is, Our blessed Lord Jesus Christ — he must dwell in your hearts 
hy faith. Secondly, The word of God must dwell in your hearts by 
love ; and if once he hide his word in your hearts, then ye would 
be helped to keep your hearts, and that with much advantage and 
gain. Thirdly, If ye would keep your hearts, the love of God must 
dwell in them ; and if these were indeed your attainments, then we 
might pronounce that sentence upon you, The love of God that pas- 
seth all understanding, shall keep (as in a garrison) your hearts and 
minds in Jesus Christ. Fourthly, Ye should keep the fear and dread 
of God within your hearts. Study to live under the divine apprehen- 
sion of the omnipotent majesty of God. We conceive, the little 
taking up of the omnisciency of God, of the omnipotency of God, 
and of the terrors of God, is both a great and special influence upon 
your neglect of the duties of keeping your hearts. 

Fourthly, There is this which we would speak to from this duty 
of keeping the heart, and it is this, we would propose several things 
that ye would endeavour by all means to keep your hearts from. 
First, A Christian should study to keep his heart from the deceit 
thereof, and from those strong delusions that it speaks. This is the 
great mystery of iniquity, that even our hearts will deceive our own 
hearts, and study to bring them to ruin: Take heed ye deceive not 
yourselves, &c. saith Jeremiah ; or, as the words may be rendered, 
" Take heed ye deceive not your souls. 1 Cor. iii. 18, Let no man 
deceive himself, fee. And Gal. vi. 7, Be not deceived, God is not 
mocked, for what a man soweth, that shall lie also reap." It is cer- 
tain, that there are many soul -destroyers, and self-deceivers amongst 
us : their hearts speak peace to them, when there is no peace to them 
from God : and in speaking to this, that a Christian should keep 
his heart from the Receivings of his own heart, I shall speak a 
little to two things. 1. What are these deceits that lodge in the 
heart of man ? 



OUGHT TO KEEP HIS HEART. 277 

And there is this first deceit of the heart of man, the most sinful 
thing that can be, we can put a favourable title and name upon it ; 
and there are few sins which any are lying under, but they can put 
a favourable title upon them. Do not many call their presumption, 
faith ? Are there not many that call security, peace ? Are there 
not many that call their lukewarmness and indifference in the things 
of godliness, their spiritual wisdom ? And are there not many that 
call their misbelief, humility ? Are there not many who call their 
vain prodigality, mortification to the things of a world ? And like- 
wise, are there not many who call their .worldly-mindedness, fru- 
gality ? This was the deceit of Jehu, who called his proud loving 
of a kingdom, zeal; Come see, saith he, and behold my zeal for the 
Lord ; whereas, if he had spoken the language of his own heart, he 
might have said, " Behold my zeal for myself." 

Secondly, There is this deceit of the heart of man, that upon the 
most excellent and choice things of God, our heart can put an un- 
pleasant name and construction : as for instance, are there not many 
that call tenderness, hypocrisy ? Are there not many that call hu- 
mility of spirit, stupidity ? And are there not many who call zeal 
for God, rashness ? This was the cause of Ahaz's fall ; he called 
believing in God, tempting of God ! / will not tempt God, saith he, 
while in the meantime he was pressed to faith in God. It is a 
cursed practice in the hearts of many, to put a false robe upon god- 
liness, and study then to flee from it ! just like the practice of the 
Jews, they put a scarlet robe upon Christ, and then mocked him. 

There is this third deceit of the heart of many, that it doth pre- 
sent impediments and diversions to hinder us from the exercise of 
duty. I would pose you, O Christians ! when went, you to duty, 
but there was something that your hearts proposed a diversion from 
the exercise of that duty ? This is clear, Prov. xxvi. 13, The 
slothful man saith, there is a lion in the way, a lioness in the streets .- 
he presents to himself an imaginary impediment to divert him from 
his duties. Which words point out the folly of the excuse, seeing 
there uses not to be lions in the streets, nor in the highways, they 
frequenting more the solitary and desert places. This is also clear 
in Song v. 3, where the carnal and secure heart of the spouse, when 
she is called to open to Christ, presents this impediment, / haveput 
of my coat, how shall J pat it on ? I have washed my feet, horn shall 
I defile them ? I shall only, in speaking of these impediments, 
which our cursed hearts do propose to divert us from duty, instance 
them in the exercise of prayer, that our hearts do propose several 
impediments to divert us from that precious and soul-concerning 
duty of prayer ; and I shall name five impediments, which our 
cursed and carnal hearts do present to hinder us from that duty, 
after God hath presented to us a golden opportunity for doing of 
the duty. 

First, Our carnal heart doth propose this impediment, O, say 
ye, I am not in a praying frame, and so I must desist from this duty 
of prayer at this time. I would say to such that desist from prayer, 
because they are not in a praying frame, these two words : 1 . Do 
ye suppose the way to attain to a praying frame, is to desist from 

s 3 



Oy8 TIIK wav now a CHRISTIAN 

prayer? Should ye not go to prayer, that ye may be helped to 
win to a praying frame? 2. Do ye never go to prayer, but when 
ye are in a praying frame? I suppose ye pray not once in a week 
then, and it is much if ye pray once in a month, if ye pray not but 
when ye are in a praying frame. 

The uoond impediment is, our hearts will tell us, it will be more 
advantage not to pray, than to pray. Sometimes a Christian will be 
under that conviction, that he doth offend God more in prayer, than 
in desisting from prayer : and upon that account we do fold our 
hands, and neglect this duty. 1. I would say this to such, it is in- 
deed a sad and afflicting thing, the offending of God BO much 
in prayer, but it is far sadder to give over prayer. 2. I would say 
this to such, I can hardly believe that ever ye can offend God so 
much in prayer, as by the total neglect of the duty. 

There is this third impediment, which our hearts do propose to 
divert us from duties, and especially from the exercise of the duty 
of prayer — we argue thus with ourselves, we are not under the sen- 
sible necessity of what we need, and we say, we will not go to God 
at this time ; for if we pray under such a case, we will but turn com- 
plimenters with God, we will but flatter him with our mouth, and 
lie to I'' in n-'iili our tongue. I would say this to such, the best way 
to bring up your hearts to the sensible convictions of your neces- 
sity is, to be much in the exercise of prayer. A Christian must 
pray for sorrow for sin, if he wants it ; a Christian must pray for 
sense of necessity, if he wants it; and a Christian must pray for 
tenderness, when he wants it. Prayer is the universal messenger, 
which we must constantly send to God for supply of all our neces- 
sities : there is not a case which a Christian can be in, but prayer 
may go to God as a messenger for a remedy to such a case, when 
he stands in need. 

The fourth impediment which our carnal hearts propose to divert 
us from prayer is, our hearts are not under a right majestic apprehen- 
sion of God, and so we say, if we go to prayer at this time, we will be 
guilty of the third command, in taking hi» holy name in ruin. If we 
go to prayer at this time, saith our deceiving heart, we will but put 
ourselves into that sin, to .y/i<//,- to God as our companion. I confess 
it is a sad thing to go to God without some divine impression of 
his Sovereignty and Majesty. And I would say this to you, I think 
it is one of the most sad and undeniable evidences of the little grace 
of God, which is in the hearts of many, that constantly in their pray- 
ers, they speak to God as to their companion. Hut I would ask 
this question at you, when went ye to prayer, but ye might find 
your hearts short-coming in the due apprehension of the Majesty 
ofGod? 

The last impediment, which our carnal hearts do propose, to di- 
vert us from the exercise of prayer, is this — we say (many of us) 
that it is an inconvenient time for the exercise of that duty ; there- 
fore our hearts say, that we should delay the time of praying till a 
more convenient season, according to that practice in Hag. i. 2, 
Thetim it not come, the time tAat the LorcFs house ehould be built. It 
is the cursed practice of our hearts, that when God presents an 



OUGHT TO KEEP HIS HEART. 2^9 

occasion to pray, we delay praying at that time, under the expecta- 
tion of a more convenient season for going about that duty ; just 
like that word which Felix spoke to Paul, we speak that to our 
occasion, O occasion, that is presented to me to pray, Go away at 
this time, and at a more conceal nt season I veil! call for thee again. 
I would say this to those who do so much slight the opportunities 
presented to them to pray, I would only say these three words un- 
to you who do so : First, What know ye, even ye who slight the 
call of God to go about prayer — what know ye, I say, but that this 
may be the last call from heaven that ever ye shall get to pray ? I 
would have Christians, and all of you that are here, meditating 
upon this, that when occasion is presented to you, ye might argue 
thus with yourselves, I must embrace this occasion, for I know not 
but this may be my last occasion. Secondly, I would say this to 
you, who slight your occasion to pray, when the next occasion is 
presented to you, ye will be more unfit for the exercise of jorayer ; 
and when the convenient time that ye did propose to yourselves is 
come, ye will then defer it to another time. Thirdly, I would say 
this unto you, who slight those golden opportunities that are pre- 
sented to you to pray in, know this for a certainty, the slighting of 
occasions is a disobedience to the commandment of God. Would 
ye know what are the occasions to pray ? They are even God's 
call inviting you to go about this duty ; and if you slight that oc- 
casion, the call of God is slighted by you. 

There is Has fourth deceit of the heart of man, which we would 
press you to study to eschew, and it is this, the heart of man studies 
by all means to extenuate sin, and to make it seem little, when it 
is not so : this is one of the great deceits of the heart, according to 
that of Solomon, So is the man that deceiveth his neighbour: and he 
will add that as an excuse, Was I not in sport ? I will tell thee 
three great faults, which are incident to Christians. First, There 
are some that look upon their perfections through a multiplying- 
glass, their perfections appear to be more than they are. The 
church of Laodicea was guilty of this fault, supposing herself to have 
attained to much perfection, and to great length in duties, when in- 
deed she had attained to nothing. Secondly, There are some that 
look upon their sins through an extenuating-glass : they are like 
the unjust steward, when they owe an hundred talents, they go and 
write down fifty. Thirdly, Their iniquities which they are con- 
vinced of, and are forced to charge upon themselves, they study to 
extenuate, and say, Is it not a little one ? And so they desire to be 
spared. 

The last deceit of the heart is, the heart doth oftentimes preach 
peace, when there is no peace from God. I am persuaded of this, 
let all the persons that are within these doors, be asked of that 
question, Whether or not they Jure- faith in God, or peace with God ? 
I suppose there are not many, but their hearts would say. They liave 
peace with God. O ! that is a damnable deceit of the heart, that 
oftentimes it preaches peace to a man or woman, when there is no 
peace to them from God. I shall only, to make this deceit appear 
more lively in its native colours, sav this of it. First, That it 

- ) 



280 THE WAV HOW A CHRISTIAN 

most mysterious and strong deceit of the heart, that will so speak 
peace to a man. Sometimes the word will speak war to a man, and 
yet Iris heart will speak peace to him : and () ! is not that a mys- 
terious deceit, that I suppose, if an angel from heaven would preach 
that doctrine to you, Tkat there it /"> peace betnrizt (• d and you j 
many of your hearts would (for all that) preach and speak peace 
to yourselves? And secondly, This makes it a most mysterious de- 
ceit, that sometimes your consciences do declare and preach to you, 
That you are not at peace nnth God; yet, in spite of that assertion, 
vour hearts will preach peace to you. Thirdly, This makes it a most 
mysterious deceit, that notwithstanding your lives and conversations 
testify to yourselves and others, That you are at enmity with God, 
yet your hearts will preach peace to you. 

Now the second thing that we would say to you from this is, That 
a Christian should keep his heart from the deceivings of his own 
heart, and mainly guard against discouragements ; this our blessed 
Lord Jesus pressed, John xiv. 1. "Let imt your hearts be troubled, 
&c. And it is clear this is dehorted, Philip iv. (i, Be careful for 
nothing, &c. And in Psalm xlii. 5, David doth (as it were) expos- 
tulate with his own soul, for being discouraged and cast down. 
Now, in speaking to this, that a Christian should guard against dis- 
couragements, 1 shall speak unto two things, and the first shall be, 
to the rise of discouragements, and from whence they spring. And 
'iy, I shall speak to some considerations to press this upon 
you, that ye would keep yourselves from discouragements. 

And jirst, We conceive that discoui'agement arises from this, 
when a Christian hath no visible victory over his idols, then his 
discouragement comes apace upon him: a Christian, who, after 
long wrestling with his idols, lusts, and corruptions, hath little vic- 
tory over them, is prone and ready to draw that conclusion, There 
is im hope, but that once he shall fall by the hand of some of his 
idols. 

The second rise of discouragement is, from Christ's withdrawing 
of the sensible manifestations of his love, and of his patience, Psalm 
xxx. 7i Thou didst hide thy face, and I was troubled. And it is clear, 
in the practice of the disciples, the withdrawing of Christ's bodily 
presence rron> to fill their hearts, I confess, there are not 

many who are sick of the disease of discouragement under absence 
from Christ ; but however, it hath been the reason of his disciples' 
discouragement, when Christ for many days absented himself from 
them. 

Thirdly, This is the rise of discouragement, when a Christian 
hath no return of his prayers. Lam. iii. }>, compared with verse 18, 
where in verse i>, he cries out, When I cry and shout, he skutteth <>"! 
my prayer. And verse 18, he draweth that sad conclusion, My 
hope "in/ my strength is perished from tin- Lord. The not getting 
returns of prayer, hath been an occasion of much disputing the 
good will of (iod, anil a foundation of much discouragement to his 
o\\ n people. 

Fourthly, This is the rise of discouragement, when a Christian 
doth interpret the sad and afflicting dispensations of God, and mo 



OUGHT TO KEEP HIS HEART. 



281 



ceivcs that there is nothing but wrath speaking to him'therein, then 
he falleth into a great fit of discouragement, as in Lam. iii. 17, 
compared with verse 18, where the rise of his discouragement, was 
the misinterpreting of the sad dispensations of God. 

Fifthly, This is the rise of a Christian's discouragement, when he 
is made to possess the iniquities of his youth, and all the terrors of 
God seem to be called, as in a solemn assembly, round about him ; 
O then, he taketh on a great fit of discouragement. 

Now that which secondly we shall speak to is, to propose some 
considerations unto you to guard against discouragements. 

The first shall be this, Those that have a heart that is under the 
spirit of bondage and discouragement, cannot pray as they ought ; 
discouragement makes prayer a most unpleasant duty ; as is clear, 
Psalm lxxvii. 4, / am so troubled that I cannot speak. Discourage- 
ment (as it were) hinders and obstructs the exercise of prayer. 
Secondly, Discouragement doth exceedingly interrupt the exercise 
of faith, as in Psalm xliii. 5, Why art thou cast down, O my soul ? 
And why art thou discouraged within me ? trust in God, for I will 
yet praise him for the health of his countenance. The Psalmist (as it 
were) speaks a difference (if not an opposition) betwixt the disquiet- 
ing and faith. If ye would not interrupt the lively acting of faith, 
ye should study to guard against discouragement, that ye do not sit 
down and draw desperate conclusions against yourselves. I know 
ye may call a Christian Marah now, because he is indeed under 
bitterness ; but the day is approaching when ye may call a Chris- 
tian Naomi, when he shall be comforted with the consolations of 
God. 

The third consideration to press you to guard against discourage- 
ment is, there is no duty that a Christian is called to, when he is 
under discouragement, but it makes it a burden to him ; according 
to that word, Jer. xx. 9, Discouragement brought forth that resolu- 
tion, Then I said, I will not make mention of him, nor speak any 
more in his name, &c. A soul that is under the exercise of faith 
moves swiftly, as the chariots of Aminadab ; but a soul that is un- 
der the exercise of discouragement, moves, as the chariots of Pha- 
raoh, heavily. 

Lastly, There is this consideration to press you to guard against 
discouragement, namely, misbelief and discouragement is the mo- 
ther of apostacy; as is clear, Lam. i. 8, She sighed ; and what fol- 
lowed upon that ? and turned backward. And it is no wonder 
discouragement grows big with child of apostacy, because it makes 
duties become tasteless. 

Now the rest of the things which we would have a Christian, 
keeping his heart from, we shall only name briefly unto you. The 
third frame that a Christian should keep his heart from is, from an 
impatient frame ; he should study to make his heart keep silence 
to any cross that comes to him from the hand of God. Fourthly, 
He should keep his heart from a lusting frame, not to be taken up 
in an immoderate pursuit after the things of the world. Fifthly, 
He should keep his heart from an untender frame ; he should study 
always to keep his heart tender, that he may have that divine soft- 



l 282 THE HAY HOW A CHRISTIAN 

ness, that his heart may melt : likewise he is to keep his heart from 
an unpraying frame — to be at every occasion in a fit temper of spirit 
for the duty of prayer. Lastly, He is to keep his heart from a se- 
cure frame, always to be upon the Hatch-tower, and wait for the 
motions of Christ. And there are three things, the motions of which 
a Christian should take up. Firsl, He should take up the motions 
of Christ ; to hear if he can take up the motions of the sound of 
Christ's feet, coming over the mountains of Bether. Secondly, He 
should take up the motions of his conscience, that he may not be 
sleeping when sin awakes. Thirdly, He should take up the mo- 
tions of his heart, to see what frame it is in : a Christian should be 
able to write a diary of his own heart, that in such an hour of such 
a day, I was in a believing frame ; and in such an hour of such a 
day, I was in a discouraged frame ; and in such an hour of such a 
day, I sought him whom my soul loveth ; and in such an hour of 
such a day, he brought me to the banqueting house, and his banner 
over me was love. The sum of all is, if ye would keep your hearts, 
ye must give them to Christ to keep., for that is the best way to 
keep them well ; it is only to Christ ye must commit the keeping 
of your hearts. Ye know, man had but his heart a short time in 
keeping, and he lost it. And I shall, before I close, because it is 
the great design of the preaching of the gospel, give you five con- 
siderations, that may provoke you to give your hearts to Christ. 

The first consideration is, will ye consider the matchless and 
transcendant excellency which is in precious Christ? O! doth 
not that transcendant beauty preach, My son, give me thy heart ? 
Psalm xxiv. 7> the Psalmist presses opening to Christ upon this 
account, Lift tip your hearts, O ye everlasting doors and gates. And 
what is the argument wherewith he presses it ? And the King ,,f 
glory shall come in. I would only ask this at you, (O ! ye hard- 
hearted) is it not marvelous presumption for you to refuse the 
precious offers of such a glorious King ? 

The second consideration to press you to give your hearts in keep- 
ing to Christ is, take a view and a comprehensive look of the 
precious acts of the infinite condescensions of Christ : doth not his 
coming down from heaven, preach that doctrine, My son, gire me 
thy heart ? Doth not his being born under the law, preach that 
doctrine, My son, give me thy heart ? And doth not his being born 
in so low a condition, preach that doctrine, My son, give me thy 
heart ? And if nothing will persuade you to give your hearts to 
Christ, ye should take a look of those five wounds which he re- 
ceived in his blessed body : First, Doth not the wound that he re- 
ceived in his right hand, preach this, My son, give me thy heart? 
Secondly, doth not the wound that he got in his left hand, preach 
this doctrine, My so>i, give me thy heart? Thirdly, Doth not the 
wound that he received in his precious side, preach this soul- 
concerning doctrine, My *'>//, give me thy heart f And likewise, 
do not the wounds which he received in his blessed legs, preach 
this doctrine, My»OH,give ///< thy //earl 9 O! were ye never con- 
strained to wish for ten thousand hearts, to ware and bestow upon 
him ? Oh ! what hearts have ye, which refuse the offers of so noble 
mil condescending a Prince ? 



OUGHT TO KEEP HIS HEART. 283 

The third consideration is, if you will look upon those things 
which intreat you to give Christ your hearts, ye cannot but give 
them unto him. Christ cries, O ! come and give me your hearts : 
necessity cries, O ! go, and give Christ your hearts : and we say 
likewise, O ! give Christ your hearts to keep. 

The fourth consideration is, will ye look upon these unspeakable 
disadvantages which attend those that will not give their hearts to 
Christ ? I would say this by the way, there are two balances in 
which we weigh our hearts. First, Some weigh their hearts in the 
balance of the sanctuary, and they are found light. Secondly, Some 
weigh their hearts in the balance of deceit, and they are found with- 
out fault. But now I say this to the persons who will not give 
their hearts to Christ, I defy all the angels in heaven to speak forth 
their unspeakable disadvantages ? yea, sense shall be the best 
preacher of it in that day. And I shall name these three inexpres- 
sible disadvantages to you. First, If ye give not Chi-ist your hearts, 
Christ shall be your eternal enemy. And in the contrary to that 
precious doctrine which he once preached, Come unto me, he shall 
pronounce that sad sentence against you, Depart from me ; and 
therefore, as ye would not engage Christ to be your eternal enemy, 
ye should give him your hearts. O ! the gospel-vengeance of a cruci- 
fied Saviour, will be more terrible, sad, and fearful, than the ven- 
geance of the law ; Christ is the best friend, and the most terrible 
foe. The second disadvantage is, ye shall be eternally shut out from 
the enjoyment of the blessed company of angels, and from the souls 
of just men made perfect; and O ! therefore, meditate and consider 
upon this, what it is to be separated from the Father, the first per- 
son of the blessed Trinity ; and from the Son, the second person of 
the blessed Trinity ; and from the Holy Ghost, the third person of 
the blessed Trinity ; and from all the blessed society which are in 
heaven. And the last disadvantage is, ye shall be kept under these 
everlasting chains, even all of you who will not give your hearts to 
Christ. If ye be not under this everlasting chain of love, ye shall 
be under these evei'lasting chains of wrath. I suppose the most 
stout-hearted sinner here, if he could but a moment hear the screech- 
ings of the damned, (if it were granted to him) would not delay to 
give his heart to Christ. 

The last consideration is, O consider these infinite, eternal, and 
unchangeable advantages that those have who give their hearts to 
Christ : we conceive, if all the angels in heaven would preach to- 
gether upon the unspeakable blessedness of the saints in heaven, they 
would always close their sentences with this, It is unspeakable joy 
which attends those that are admitted to that blessed life. There are five 
things which are unchangeable to Christians, and five things which 
are unchangeable to reprobates ; there is this, which is unchange- 
able to the saints : First, Their communion with God shall be un- 
changeable ; for, after they shall win to heaven, they shall be under 
a continual and blessed emanation of Christ's presence. Secondly, 
They shall have an unchangeable love. A Christian's love, while 
he is here, is like unto the moon, subject to many vicissitudes and 
alterations ; but afterwards, when they shall be in heaven, their 
love shall be unchangeable. Thirdly, His holiness shall then be 



284 HOW A CHRISTIAN OUGHT TO KEEP HIS HEART. 

unchangeable, when once he shall put on the robe of Christ's righ- 
teousness, he shall then sing that song, death ! where M tkystrng y 
And gravel where it thy victory f Fourthly, 1 1 is praise to God 
> h.ill then be unchangeable : O ! what a pleasant sight shall it be, 
to see the souls of just men made perfect, with harps in their hands, 
singing these pleasant songs unto God most sweetly, HoUdujah to 
him //'"f sii* upon the throne, and to the Lamb, nhich live* for 
Their tongue is made like the pen of a ready writer : there is not 
such a complaint uttered by Moses in heaven, / am a man of slow 
speech : neither doth Jeremiah now complain, / am a child', and 
cannot speak. Fifthly, Their desires after God shall then be un- 
changeable : a Christian, while he is here below, will desire God 
now, and within a little while, he will desire his idols : but when 
he shall be above, his desires after God shall be unchangeable. 

And upon the contrary, there are five things unchangeable in the 
lot of a reprobate, and of those that will not give Christ their hearts. 
First, Their separation from God shall be unchangeable : when 
once they shall go down into the pit, there shall be no hope of com- 
ing up again. Oh ! would ye think upon this, what a life it shall 
be, to be under eternal excommunication from Christ's presence ? O ! 
but if ye knew Christ, and believed what an one he were, ye would 
close with him. Secondly, The reprobate shall have an unchange- 
able sorrow ; O ! he may be sad, when the vengeance of God shall 
be squeezing the marrow out of his bones, and when he is eternally 
shut up in these horrible flames, and out of them to have no re- 
demption. Thirdly, Reprobates shall have an unchangeable hatred 
against God, and God shall have an unchangeable hatred against 
them ; and I cannot wish a greater misery to any, than for Christ 
to have an unchangeable hatred against them. Fourthly, Ye that 
are aliens from God — ye shall sin unchangeably, ye shall never 
cease to sin, and ye shall never cease to be tormented ; on these 
two eternity shall be spent. Lastly, Your inward anxiety and tor- 
turing of conscience, shall be unchangeable ; that worm shall never 
die, but shall eternally gnaw your conscience. 

Now what shall we say more ? We have set life and death be- 
fore you, and whether of them will ye embrace ? O ! that ye would 
embrace Christ, even precious Christ, and give over your hearts to 
that blessed Lord. It is like, in these days, that the devil hath 
purchased many harper^ to himself, to sing that song, / am not far 
from victory. The curse of a crucified Saviour shall eternally come 
down upon the heads of those who will not give their hearts to 
Christ ; and to you that will, or have given your hearts to Christ, 
the eteral blessing of Christ shall come upon your hearts. Behold 
the day is coming, (O atheists !) when ye would give ten thousand 
worlds for one invitation of the gospel again ; and ye would be con- 
tent to bide ten thousand years in lull for one preaching, and it 
shall be denied to you. O therefore, do not withstand Christ's 
offers : take him, ye will get him for a look ; and know, that if ye 
will not love him now, his heart will burn with hatred against 
you ; and one day he shall curse your cursed hearts, for that hatred 
ye bare to him. Now to him who intreats you to embrace his offer, 
be praise. 



TWO S E 11 M O N S 

CONTAINING 

ARGUMENTS AND DIRECTIONS FOR 

HEARING THE VOICE OF GOD'S THREATENING 

ROD. 



SERMON I. 

Micah. vi. 9 — The Lord's voice crying unto the city, and the man of wisdom 
shall see thy name : hear ye the rod, and who hath appointed it. 

It is a question that is hard to determine, whether the greatness of 
God, or the condescendency of God, be the greatest mystery ? But 
O ! when both these are put together, they make up a matchless 
mystery. What is more dreadful than power which cannot be re- 
sisted ? And what is more terrible than wisdom from which 
nothing can be hid ? And yet what is more sweet than the love 
wherewith he hath loved us, and the unchangeableness thereof, 
which doth cut off all suspicion ? I would only say this unto you, 
God hath been speaking to you divers ways, and by different things ; 
and as the apostle speaketh, There are many voices in the world, and 
every voice hath its own signification, so I may say, there is not a 
voice by which God speaks to you, that needs to be a barbarian 
speaking in an unknown tongue. 

I confess, it is sad, that when God condescends to speak unto us 
so many different ways, there should be so many who should stop 
their ears : are there not some to whom Christ hath piped, and they 
have not danced? And now he is beginning to mourn to you, and 
O ! will ye not lament ? I would say this unto you, the day may 
be approaching, when Glasgow's rods shall be preachers, and its 
crosses teachers from the Lord. Yea, God is beginning to preach 
that word to you, that is in Jer. ii. 31, O generation, see the word of 
the Lord, &c. If ye will not hearken to God, in the voice and 
mouth of his preachers, he will send a more severe preacher unto 
you, and ye shall be forced to hear his voice. I say, look that the 
contempt of Christ in his rods, in his ordinances, and in his offers, 
make not this place an Aceldama, a field of blood, and a Golgotha, 
the place of dead men's sculls. I say to you, the day may be ap- 
proaching, when ye shall meet with these six silent things from 
God. First, When ye shall meet with silent rods, when ye shall 
not know nor understand the language of them, when they shall 
speak to you in a strange and profound language, which ye shall 



286 



GODS TlIKKATEMNIi HOP. 



not understand. Secondly, When ye shall meet with a silent God, 
when ye shall cry to him, and he shall not hear you. Thirdly, 
When ye shall meet with silent and dumb ordinances, which shall 
not speak unto you. Four'/////, When -ye shall meet with silent 
mercies, BO that all the good things he doth unto you, ye shall not 
know their language. Fifthly, When ye shall meet with the sad 
lot of a silent conscience, when ye shall not be reproved by it when 
ye sin, but God shall give you leave to fall and depart, and not to 
return. And last///, When ye shall meet with silent commands, 
with silent threatenings, and with silent promises ; that is, ye shall 
never know what the promises call for, what the threatenings call 
for, nor what the commands call for ; when he shall chastise you in 
the dark, and there shall be none to deliver you, and when there 
shall be none to plead your cause, but a sin-revenging God enter- 
ing the list with you : when he shall say to them that are left, Do 
not pray for this people, nor intercede for them, fur they are the people 
upon whom I will have no merry. I may say, by all appearance, 
our judgment will speak this, he hath spoken unto us in the still small 
voice of the gospel, and he hath spoken unto us in the whirlwind, 
and yet he is in none of them : but what know ye, but God may 
the next time speak to you closing himself in a circle of fire : I have 
sometimes spoken that word to you, Awake, awake, sleepers, and 
call upon your God. 

But to come to the words — in this chapter, the prophet hath 
been leading a sad process against this people, for the neglect of du- 
ties which were lying at the door ; and now we have in this verse 
the conclusion of it, the scope whereof is this — showing the people 
that the Lord would send a more sharp message, if they will not 
obey. And in it there are four things considerable. 

First, We have an excellent exhortation given to hear the rod, 
and by it is not only meant, to take up what the rod speaks, but 
also, Who hath appointed it. 

Secondly, There is that excellent consideration to press men' 
unto it, It is the Lord's voice : we may say that of the rod, which 
•was said of Herod in another sense, It is the voice of God, and not of 
man. 

Thirdly, We have the people to whom the exhortation is given, 
and it is, unto the city ; that is, to Samaria, and to the bordering 
towns thereabout : now the reason why the Lord's voice cryeth 
unto the city, rather than to the country, is either this, the city 
ordinarily hath most eminent tokens of the mercies and respects of 
God, which being abused, make God especially to contend with 
them ; or else because of this, ordinarily most profanity is broached 
within the city, and doth vent itself thence into the country, accord- 
ing to that word which is spoken of Jerusalem, That from it pro- 
faulty goeth out unto the country, or whole land 

The fourth thing in the words is, the persons that will hear the 
voice of the rod, the Lord's voice j audit is, the man of wisdom 
shall see thy names or as the word may be rendered, the man of'.-m/- 
stance, or of substantial wisdom. Which speaks, that it is one of 
the greatest follies that I8 imaginable, not to hear the voice of the 
Lord, ami his threatening rod. 



god's threatening hod. 287 

The last thing in the words is, the way how the man of wisdom 
wins to the right use-making and understanding of the voice of 
the rod, and that is, by seeing his name. Now by the name of God, 
may be either understood, the seeing of the authority of God in his 
threatenings ; or by the name of God, may be understood, his wis- 
dom, his peace, his power, his justice, his sovereignty, and his holi- 
ness ; the man of wisdom shall see these five excellent attributes of 
God shining in the rod, and in every sad dispensation which he 
meets with ; and the reason of using that expression, He shall see, 
is to point out those certain and distinct discoveries which the man 
of wisdom shall have by such a cross. 

Now, having thus made plain the words unto you, there are three 
things which we shall speak a little unto from the scope, before we 
come to the first thing in the words. 

The first thing which we shall take notice of from the scope, is 
this, that the slighting of known duties is the forerunner of some 
sad and lamentable stroke from the Lord, upon a person or people ; 
those things which they know to be duties, and yet slight and 
disobey, are the forerunners of some sad and eminent act of 
the displeasure of God to a person or people : this is clear, Luke 
xii. 47, That servant which knowcth his Lord's will, and prepareth 
not himself, neither doth according to his will, shall be beaten with 
many stripes. And that word in Jer. v. 5, / will get me unto the 
great men, and I will speak unto them, for they have known the way 
of the Lord, and the judgments of their God, &c. Yet it is said of 
these, They have altogether broken the yoke, and burst the bonds. And 
what follows ? verse 6, Wherefore a lion out of the forest shall slay 
them. Rom. i. 21, 26, where they professed themselves to know, 
and yet they glorify him not as God. This is given as a reason, that 
he gave them up to a reprobate mind, to do things not convenient. It 
is probable, the impiety and profanity of the people, is come to a 
wonderful height, when they can sin against light and knowledge. 
Now in speaking to this more fully, I shall speak to some aggra- 
vations of the sin of slighting known duties. 

The first aggravation is, when a person slights duty, after the 
sinfulness of that sin hath been discovered unto him, and engraven 
on his conscience, O ! that is a mighty aggravation of that sin ; this 
is clear, Hosea v. 2, And the revolters are profound to make slaughter, 
though I have been a rebuker of them all, Neh. ix. 29, And have tes- 
tified against them, yet they dealt proudly, and hearkened not to thy 
commandments, but sinned against thy judgments. I confess, sinning 
against convictions of conscience, (especially when they are sharp) 
is a greater sin than a sin against light ; this is indeed to sin with a 
lifted up hand, and not to blush, nor be ashamed, nor yet to be 
afraid to commit iniquity. Know now therefore, that there are 
many here that slight known duties, notwithstanding of light, and 
the convictions of conscience, which they have had for doing so. I 
would only say to that person, be afraid, and stand in awe, lest the 
day be approaching, when God shall cease to be a reprover unto 
you, and the reins shall be laid on your own neck, and you shall be 
as a wild ass snuffing up the wind. 



288 sod's threatening non. 

Thesecond aggravation of slighting known duties is, when a per- 
son slights known duties, after God bath been discovering discon- 
tent with another person for that sin ; when we see the justice of 
God overtaking another person for alighting of a known duty, and 
yet the person which stands beside, is not afraid to persist in the 
"same sin ; this is clear, Jer. iii. }!, And I tOfO, when for all the cattHt 
whereby backsliding Israel committed adultery, I ha. I put her amay, 
and given her a bill of divorce : pet her treacherous sisi r Judah / 
not, but went <<u<l played t/><' harlot also. As if he had said, " Though 
Judah hath beheld what I have done to Israel for her whorish car- 
riage, yet notwithstanding of this, she went and played the harlot 
also." I confess this is a greater aggravation than the former, and 
it speaks that such a sinner (in a manner) hath given a defiance to 
the justice of God, and hath cried out, (in a manner) " I care not 
what God will do, I will take my pleasure." 

The third aggravation of the sin of slighting known duties is, 
when persons slight known duties, after God hath begun to contend 
with them for so doing ; this is a mighty aggravation of sin, as is 
clear in Isa. lvii. 17, For the iniquity of his covetousness mas I wrath, 
and smote him ; I hid me, and was wroth, and he went on froreardly 
in the way of his heart. A froward sinner hath had the rod shaken 
over his head, and hath drunk something of the justice of God, for 
slighting such a duty : yet to persist in it, O ! that is a scarlet and 
mighty transgression, and yet, are there not many here who are 
such ? 

The fourth aggravation of the sin of slighting known duties is, 
when a person slights known duties upon very small temptations ; 
is not this certain, a word of temptation, the half of a word, yea, 
the very nod of a temptation, will put us from the doing of known 
duties? Yea, sometimes we will be glad of a temptation to divert 
us from the exercise of duties ; yea, sometimes it is known when 
temptations are not present to divert us from the exercise of known 
duties, we will go forth and seek a temptation. I confess, the 
devil needs not to be at much pains in these days, there are many 
who give the devil work and employment ; yea, and if he seek 
not them, they will seek him. 

The fifth aggravation of the sin of slighting known duties is, when 
persons do not so much as set about the well-doing of them, that is 
a great aggravation ; this is clear, Luke xii. A~, He that knometh his 
master's will, and doth it not, miliar doth prepare himself to do it, is 
worthy of double stripes. He will not take pains to prepare his heart 
for duties, and that is a mighty aggravation. Some arc- content to 
be under their fetters, as though they were bound of God : some 
are content to live under their convictions, as though it were impos- 
sible for them to answer them ; and they say. There is no hope. 

The sixth aggravation of the sin of slighting known duties is, 
when a person slights known duties, after God hath commended 
the beauty and excellency of such duties: that is (no doubt) a great 
aggravation I as when God doth commend prayer, and discovers 
the beautv thereof to a Christian, () then it is a sad and lamentable 
thin"- for "that person to sit down and slight his duty ; this is (as it 
were) to slight prayer, when it hath on all its ornaments. 



god's threatening rod. ^89 

The seventh aggravation of the sin of slighting known duties is, 
when persons slight duties, after they have been convinced of the 
advantage which waits upon the doing of them. And there are 
some that slight prayer, notwithstanding they have been convinced 
that prayer hath been to them a mount Tabor, in which they have 
seen Christ transfigured. Some will slight prayer after they have 
been convinced that prayer hath been a trysting-place betwixt 
Christ and them ; and after they have been convinced that prayer 
hath been as the top of mount Pisgah, on which they have gotten 
a view of the promised land : O ! that is a notable aggravation of 
the slighting of known duties, when the person hath this to say, 
Now I am slighting my own advantages. 

There is this last aggravation, when a person slights known du- 
ties, yet with very little resentment and grief of heart : are there 
not many persons that have slighted their morning prayers here to- 
day, and yet have not convictions thereof? and are there not many 
persons here to-day, that oftentimes go to bed without saying their 
prayers, and yet have as much peace of conscience as if they had 
done it ? I think a person hath gone a great length in hardness of 
heart, when he can slight known duties, and yet not be grieved ; 
yea, it is a token that he has not only to do with a hardened con- 
science, but with a hardened will. Are there not many persons, 
that notwithstanding of the slighting of known duties, yet never 
had a broken heart therefore ? Doth not the misbeliever slight 
the commandment of faith, and yet not weep for it? Doth not the 
secure Christian slight the commandment of prayer, and yet not be 
grieved therefore? Doth not the presumptuous sinner slight self- 
examination, and yet is not much grieved ? And doth not the dis- 
solute sinner, that is under the power of his idols, slight the com- 
mandment of mortification, and yet not have a sore heart for it ? 

Now the second thing to which I shall speak from the scope is, 
I shall propose some considerations to press you to the exercise of 
all known duties. 

The first consideration is, it is the Christian who practiseth, and 
not the Christian who knoweth, to whom the promises are made : 
would ye know the Christian who hath a right to the promises ? It 
is not the Christian who knoweth his duty, but it is the Christian 
who doeth his duty ; this is clear, Matth. vii. 21, Not every one that 
saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; 
but he that doth the will of my Father which is in heaven. I think, 
if the promises had been annexed to the knowledge of duties, then 
doubtless Balaam had been in heaven. It is not the knowing 
Christian, but it is the practising Christian to whom the promises 
are made. 

The second consideration to press you to the exercise of known 
duties is, it is the Christian that is taken up in practising, and not 
the knowing Christian that is blessed : would ye know the blessed 
Christian ? It is not he that knows his duty only, but it is he 
who knoweth his duty and doth it, according to that word, John 
xiii. 17, If ye know these things, happy are ye if ye do them ; where 
ye may see happiness is annexed to doing, and not to knowing. I 

T 



c 2{)0 i. on- IIIREATKNINi; KOI). 

confess, il ye could speak your duty like an angel, and if ye know 
the smallest command in Scripture to be ■ command lying at your 

door, yet ii' ye do it not, ye shall never be blessed. ! know it, 

there arc many knowing persons in hell to-day. 

The third consideration to press you to practise is, it is the prac- 
tising Christian, and not the knowing Christian, that is approven 

and commended ofGod; this is clear, Song yu\ I. Hon beautiful 
ax- thy feet with shoes, princess, daughter ! ficc. Christ takes first 

notice of the bride's feet, which is her practice, and commends her 
for that. Believe it, Christ commends a Christian's I* < t. more than 
his eyes ; that is, his practice, more than his knowledge : it il the 
practising Christian who shall have that word spoken to him in the 
day of the Lord, Well done, good and faithful : for if ye knew never 
so much, and yet do not practise it, Christ shall never commend 
you. 

The fourth consideration to press you to the doing of known 
duties is, it is not the knowledge, but the practice of duties, which 
will give peace to a Christian's conscience : if ye would know all 
the commandments in the Bible, and yet never do one of them, it is 
nothing : it is not your knowledge that will give your conscience 
peace. I say this to you concerning many, their knowing, and 
their slighting of duty will one day make their conscience roar like 
a lion, while they have nothing to answer it. I say unto you, O 
Christians ! if ye would have peace of conscience in the great and 
terrible day of the Lord, then practise what ye know, and desire to 
know what ye ought to practise. 

The fifth consideration is, it is by the practice of your duty, and 
not the knowledge of your duty, that ye rise up in conformity with 
God. It is the practising of what ye know, and not the knowledge 
of what ye should do, that raises you up in conformity with him : 
if ye knew all that ye should do, and do it not, ye may be strangers 
to God in respect of conformity with him, as if ye were merely ig- 
norant. I wish there were in these days less knowledge, and more 
practice ; or rather I wish, there were more knowledge and prac- 
tice both together. I think, the Christians of this time sin against 
a witness in heaven, and a witness in their own conscience. I 
think, there are some (but few amongst us) in these days, that sin 
out of ignorance : but I would say this, the person that sins out of 
knowledge, condemns himself ; but the person that sins out of ig- 
norance, the law condemns him. 

There is this thirdly, That I would say to you from the scope, I 
would have you observing these six things concerning known 
duties. 

And first, Many persons are more desirous to know what they 
should do, than to do what they know ■ some persons cry out, 
Wherenriih .--h.il/ I oonu before the Lord 9 And the Lord may answer 
them with this, flow not I shewed thee, () mem 9 

There is this second thing which I would have you knowing, — 
the question which shall he proposed to you in the great and no- 
table day of the Lord, shall not be, () mom what kn ei tes t thou ? But 
it shall be, O 7»<i», what didst thou 9 This shall be the question 



SOD . TENINO H 

whid v iaH put I. v/ ;>, 

. ? And not, FP&d 
7'/.. .' mid say f 

and pra tice is worth a talent of knowL ';•:. If 

I the weal i, than to I llent 

angel, not practising what we k. not our ^ 

mtity. but by quality : not by d . .t by the truth and 

reality of thern : I say, if thou kr >ch, a grain v 

of sincerity and practice in G it is more worth than it all. 

If ye were and 

could speak with as many tongues as Paul, and if ye knew and un- 
derstood all rrr. rt if ye do not practise your duti' 
to no pur], 

Fourthly, I would say this, the hath 

many waiting upon it : and I shall name these 

four unto you. First, the slighting of duties makes Christians 
weary in duties : is there any person here t. 

ichatirne? I prophesy this to th' of duties 

ere long : this is clear, Is a. xliii. 22. Bat. tAott hast not. called 
me, f) Jacob ; hut thou hast been weary of me, Israel. I say, 
slighting of duties, and wearying in duties, will not be long asun- 
der, g of known duties brings on much hard- 

rid stupidity of heart, according to that word in Neh. IX. J b. 
where ience and hardness of heart are knit together. 

Would ye know the reason why so many persona are und 
much deadness, and un r !'.-r so many bo;. -, because they 

slight known duties. Th.Wd.bj., T _ doth 

these three tbfa r eaatda — H ither mars the pe; 

ience or else it hardens the conscience, or it lulls the conscience 
asleep. 1 wonder how any of us can call ourselves tender, 
there is so much slighting of that we ought to do. Are the. 
many Christians, which may soon tell all their private prayers that 
they make to God ? There is a fourth disadvantage, which waits 
on the slighting of known duties, and it is this, the Christian who 
slights duty, sometimes is exceeding formal in that duty which 
he doth : there are some Christians who slight prayer one 
day, and the second day ; and it is one to a hundred the third day. 
when that person prays, it is but mer'.- > ! what makes 

Christians pray so weakly ? It is. because they teach their hearts 
the art of praying formally, by slighting of duty. 

lid say this to you, the slighting of known do! 
the first step of the '. the Hoi ^r in Heb. 

x. 20. For if n nlfvtty, after re*, />■:■■ wledge 

of the trw. naineth no more sacrifice for I tell you, 

what is betwixt the sin of known duties, and t! 

-t me Holy Ghost ; there is no more betwixt thera both, but 
that word ; and what knowest thou, but thy slight! 

duties, may come to wilfuln' *»g? Ye should:: 

that under the law there were sacrifices fbi -ance. and 

likewise for sins of infirmities, but there was no sacrifice for pre- 
sumptuoi if this be the first step towards the sin 

r 2 



'29- god's thkkatenini; kod. 

against the Holy Ghost, I am sure there are some here who have 
gone this length ; yea, and I fear a little further : now, will ye take 
home this conviction, and I will say this, let the person who is not 
guilty of this offence amongst us, take up the first stone and cast at 
us. I suppose our conscience might accuse us, and we might steal 
out one by one. O ! the dreadful disadvantages which attend that 
person that slights known duties. This is a strange thing, our con- 
sciences are no more moved at what one can speak of that which is 
our sin indeed, than though it did not concern us. I suppose theie 
is no one here, but may write this on his forehead, Guilty, guilty. 

Now there is this lastly, Which I would say unto you, the day is 
coming, when the slighters of known duties shall be forced to cry 
out, Oh ! that I had been an idiot, and had never known my duty. 
I confess, the slighting of known duties, and the sinning against 
light, shall be a mighty aggravation of our sin. O ! what terror 
was it to Judas's conscience, when he came to think of this, '• I have 
sold my Master, and I know I have sinned in so doing ?" And O ! 
what terror likewise will it be to you, when ye shall be convinced 
of this, " My conscience told me, that this was my duty, and I 
would not do it ?" 

Now the next thing which we shall speak to from the words in 
general is, that God (in the depth of his condescendency) hath many 
various ways in making known duties unto a person or people ; this 
is clear from the words, where God having pressed duties upon his 
people by the voice of his ministers, next sends a more sad and ter- 
rible preacher to them, even a threaten big rod. Now this is clear, that 
God hath many ways in pressing people to their duties, Isa. v. 4. 
What could have been done more to my vineyard, that I have not done 
to it ? &c. This is also eminently clear in Song v. 2. Open to me, 
my sister, my spouse. And if that will not rouse, he will knock at the 
door, and say, It is the voice of my beloved that knocketh. And if 
this will not do it, he will use arguments to persuade her, Open to 
me, my sister : is not that an argument? Yea, he will give her 
another, For my head is filled roiih den, and my hair with the drops 
of the night. And if all these will not do, Christ will put in his 
hand at the hole of the dour : which speaks this, " That Christ 
in the depths of his condescendency, leaves nothing unassayed to press 
people to their duty ;" this is also clear, Deut. xi. 2(5, where he sets 
life and death, blessing* and cursings, before them, to press them to 
their duty. I confess, there are many in heaven to-day, that Christ 
never took the half of' the pains on them, as he hath taken on some 
of us. And there are many in hell to-day, upon whom Christ took 
never half so much pains as he hath done on some of us : and is it 
not then a wonder, that we are not sent away to hell likewise ? 
Now I will tell you six great voices or means wherewith God pres- 
seth people to their duty. 

The first voice is, the voice of threatenings : and of all the 
threatenings which are in the Scriptures, this is the voice, O ! give 
obedience to your duty. This is remarkably clear, from that choice 
and remarkable place. Jer. xxxvi. '3, (i, 7, Therefore go thou and run! 
I hr roll which thou hast written from mi/ mouth, ike. Uaruch is com- 



god's threatening hod. 293 

manded to read alUthe threatenings of God to his people : and what 
is the precious end he hath before him ? It may be they will present 
their supplications before the Lord, and will return every one from his 
evil way, &c This is the very end and scope of God's threatenings, 
that persons may present their prayers before him, and he will 
shake the rod over their heads for this end. Therefore, I say, give 
the threatenings of God (which are his messengers) that which they 
require, and it is, to put the rod by the door. 

The second great voice whereby God sometimes presseth home 
duties upon folk is, by the voice and rod of those sad afflicting dis- 
pensations which we meet with. This is indeed the end of them, 
that persons would give obedience to this command of God ; this 
is clear in the very scope, where he presseth them to hear the voice 
of the rod, that they may give obedience to their duty. And it is 
also clear from that sweet and excellent promise, Ezek. xx. 37, 
And I will cause you to pass under the rod, and I will bring you into 
the bond of the covenant. I say, the very great end and design of 
God in sending rods is, that persons may be engaged to their duty. 

The third voice wherewith God presseth people to their duty is, 
by the voice of the promises : what is the great voice of the coven- 
ant of promises ? It is, give obedience to the commanded duties ; 
this is clear in Ezek. xi. 19, 20, And I will give them one heart, and 
I will put a new spirit within them, and I will take the stony heart out 
of their flesh, and I will give them an heart of flesh, that they may walk 
in my statutes, and keep mine ordinances, and do them, &c. As it were, 
all the great promises of the covenant have this promise, Obey, and 
ye shall live : it is obedience that leadeth us to the possession of the 
promises. 

The fourth voice whereby God presseth people to the doing of 
known duties is, by the voice of all the mercies which we meet 
with. I say, the voice of them all is this, ! give obedience to his 
commandments : yea, this is the very language of mercies. All the 
great things which God hath done to you — what is the scope and 
end of them all ? It is, ! will ye come and obey ? 

Fifthly, Doth not the great voice of our consciences, and of all 
the convictions which God fastens upon them, say, O ! give obed- 
ience, and obey him with all thy heart, with all thy soul, and with all 
thy strength ? 

There is this last voice whereby God presseth people to the do- 
ing of known duties, namely, by the voice of the public ordinances: 
what is the great voice of all those preachings, which we daily 
preach unto you, but this, O ! give obedience to the commands ? 

Now I would say this unto you, O ! people of Glasgow ! O ! 
hath not God spoken unto you by mercies ? Hath he not spoken 
unto you by threatenings ? By the voice of the promises ? By the 
voice of the rod ? By the voice of our consciences ? And by the 
voice of public ordinances ? Oh ! look that in the twenty-sixth 
chapter of Leviticus, be not Glasgow's plagues. Lord, keep this 
place from gospel-condemnation ; for it is a fearful and dreadful 
thing, to fall into the hands of the living God: yet seven times 
more, I fear, be your plague. O ! what can God do more to us, 

t 3 



aeo'8 ihkimikmm, koi>. 

than he hath done ? Have we not pressed this <iuty upon you, that 
ye would embrace Christ, and that this duty might be your delight ? 
[f Christ cannot allure us to give our hearts away to him, (in a 
manner) he will force us to give our hearts to him. I confess, it is 
sad to slight and disobey the voice of the rod ; (iod hath two times 
fearfully shaken the threatening rod of his wrath over the city of 
Jjow, in a few years; look that so many menacings of God's 
rods be not the forerunner of some sad stroke from the Lord. Now 
this is your duty, to be hearkening to his voice. This is Christ's 
first word, and his last word, and it is his best word. O then, take 
him, and embrace him. I think, there be seven steps of judgment, 
which are like to overtake us, if we hearken not to his voice. I say, 
God hath spoken much, and what can he speak more? And what 
can he do more? And what can we do less to him ? I say, all the 
slightings of these threatenings of God to you, are the forerunners 
of these seven remarkable steps of judgment. 

The first step of judgment, which ordinarily doth befal slighters 
and disobeyers of God's voice is, God shall slight their voice when 
they cry unto him ; and Oh ! is it any wonder that God stop his 
ears at all our prayers, because it is known, that we stop our ears to 
his precious invitation and cry, which Christ hath to us, O ! take 
me ? Therefore, I say, O ! give Christ your hearts, and then he will 
hear your voice. 

There is a second step of judgment, which ordinarily befalls those 
who slight these great and precious voices, by which he is speaking 
to us, and it is this, be afraid, that at last thou come not to this, that 
thou shalt have no answer from God, that God shall speak no more 
unto thee ; yea, that thou come not to this, that God shall speak 
his last words unto thee, and have no more to say. I confess, when 
God goeth from preachings to rods, it is an evidence, that we are 
hard to be persuaded. It is said, When he makes the rode our teach- 
ers, that ice will not betautjld by them : though I think, that that were 
a blessed cross that should make us come to Christ. I think, Christ 
must do to us, as Absalom did to Joab, he sent to Joab to come to 
him, and he came not ; Absalom then set his corn-fields on fire, so 
that at last he might come. So I think, Christ sets our corn-fields 
on fire, that we may be constrained to come to him. 

There is a third step of our judgment, and it is this, T fear that 
sad and lamentable word is like to befal us, if we continue to slight 
this gospel, Ezek. xxi. .">. Thai all flash may know, thai I the Lord 
drawn forth mysmordout of his sheath, it shall not return any 
more. Yea, God hath begun to draw the sword of his justice out 
of his sheath, and who knows when he will put it up again ? Is 
there any person, who hath confidence or persuasion, that God will 
quickly sheath the sword which he hath drawn against us? 

The fourth step of judgment, which lights down upon those that 
slight the voice of God's threatening rod is, that which I think is 
more sad, Ezek. xxi. 11, 1:2, The sroord is sharpened and furbis h e d, 
thai it may glitter, and thai it may make <i son slaughter, that it wtay 
be given into the hand of the slayer. And what know ve, but your 
disobedience to all these voices, by which God hath been speaking to 



god's threatening hod. 295 

you, hath made him to draw his sword, which he is to deliver into 
the hand of the slayer ? And Oh ! who shall be the slayer into 
whose hand the sword shall be delivered ? 

There is this fifthly, Which shall be a step of our judgment, if 
we continue to slight all these voices, by which God doth speak to 
us, and it is that word, Ezek. xx. 31, As I live, saith the Lord, I 
will not be enquired of by you. I will cease now to have correspon- 
dence with you any more. 

There is this sixth step of judgment, which may and shall befal 
us, if we go thus on to slight all the voices of the Lord to us, and 
it is that word in Ezek. xxiv. 13, I would have purged thee, and thou 
wouldst not be purged ; thou shalt not be purged any more, till my fury, 
&c. 

There is this last step of our judgment, which I think, is the cope- 
stone of all the rest, if we continue in our slightings of all the voices 
by which God speaks to us. By all appearance, there shall be one 
of these two decrees past in heaven against us : First, Either that in 
Hos. iv. 17, Ephraim is joined to his idols, let him alone. Or secondly, 
That decree in Rev. xxii. 11, He that is unjust, let him be unjust 
still ; and lie that is filthy, let him be filthy still, fyc. I say, to-day 
if ye will hear his voice, harden not your hearts, as in the day of pro- 
vocation. Glasgow is yet within speaking terms with God. O ! 
who knows how long it shall be so ? Now, if ye will not hear him 
in the still voice of the gospel, O ! will ye hear him especially in 
the whirlwind ? There is nothing that will befal us, which will be 
the cope-stone of our misery so much as that, when Christ shall 
come and take his farewell. I think there are few of vis who are 
here, who are within the sight of Christ ; but I am sure there are 
many here who are within speaking terms to Christ. 

Now, what doth he require and call for at your hands ? Do not all 
the promises in the covenant say, come and take him ? Do not 
all the rods and sad dispensations which we meet with say, come 
and take him ? Do not all the threatenings in the law say unto you, 
O come and take him ? And do not all your convictions of con- 
science whereby your need of Christ is discovered, say this unto 
you, corns and take him ? Are ye not surrounded about with 
many voices, that cry out this unto the city, come and take him ? 
Therefore, O harden not your hearts to this pleasant voice. I have 
only these seven words to speak to you, and I shall close. 

And^r^, God hath a threefold rod, whereby he maketh himself 
known to a people. 1. He hath the rod of his mouth, whereby he 
makes knoAvn his word to us. 2. There is the rod of his hand, and 
that is, affliction and crosses. 3. There is the iron rod of destruc- 
tion, when God doth utterly destroy, that destruction shall not rise 
up the second time. Now God hath been long speaking to you by 
the rod of his mouth, and by the rod of his afflictions and crosses ; 
and O ! now beware, lest he come and speak to you by the iron 
rod of destruction : look that the treaty which is betwixt Christ 
and you, be not broken. O ! be persuaded to lay hold upon your 
time, while it is with you. 

Secondly, I would say this word unto you, I think the slighting 

t 4 



'296 



<;ol> s THREATEXIM, BOD. 



of the sad and lamentable threatening! of God, which he hath 
threatened and denounced against you, is ■ sad forerunner of some 
Bad strokes from the Lord. Are there not many persons who slight 
threatenings through the want of faith ? They believe not that 
such a threatening is true, and therefore I think it is like that God 
will preach to your senses, before you believe what he now preaches 
to your ear. I say, the day is coming, that before the threatenings 
of God be believed by some of you, he must preach to your sense, 
and make you to feel that which ye would not believe. And are 
there not many that will not make use of the threatenings, because 
they believe the threatenings are not to them ? And therefore they 
make not particular application of the threatenings to themselves. 
I confess, I think it were good for every one of us, to take home 
the threstenings to our own bosom. 

Thirdly, Some will not take and make use of the threatenings, 
because they mistake what is their meaning. There are some that 
let Christ threaten them what he will, and they still are in the dark, 
and cry out, O ! what doth Christ mean by his threatenings ? This 
is clear from the practice of the Jews, John vii. 33, 34, compared 
with the 35th and 36th verses, where Christ threatens them with 
this, Yet a little while I am with you, and then I go unto him that 
tent /in'. Ye shall seek me, and shall not find me ; and where I am, 
thither ye cm/not come. Now, what hinders them to make applica- 
tion of this threatening ? It is in verses 35, 36, What manner of 
toying is /his that he taith, ye shall seek me, cud shall nut find me: 
and where I mn, thither ye cannot come ? Will he go to the dispersed 
among the Gentiles, and teach the Gentiles ? So they knew not the 
meaning of the threatening, and that hindered them to apply it. 

The fourth reason why many persons make not application of the 
threatenings, is this — ignorance of their own condition. Some per- 
sons will be living under such a sin, and yet when that sin is threat- 
ened, they will not apply it, because they know not their sin. Are 
there not some persons, that will not take with threatenings for 
their worldly-mindedness, because they call their worldly-minded- 
ness, frugality ? Are there not some persons, who, when a minister 
threatens against presumption, will not take with it, because they 
think their presumption, faith and confidence? And are there not 
many things threatened against hypocrisy, and \\>w of them applied ? 
And this is, because we think our hypocrisy, sincerity. 

Fifthly, This mars the application of threatenings to many, be- 
cause God hath a mind to destroy them ; therefore they do not ap- 
ply threatenings. That is a terrible word which is spoken of the 
sons of Eli, in - Sam. ii. 25, Notwithstanding they hearkened not unto 
the voice of their father, because the Lord mould slay them Some God 
hath a mind to destroy, and therefore they do not apply threaten- 
ings. 

There is this si.rth ground why persons will not make applica- 
tion of threatenings, and it is, because ordinarily some persons are 

possessed with high thoughts of themselves, and too much of self- 
love. There is nothing mars the application of threatenings so 
much as self love ; we have no will to believe any sad things 
against ourselves. 



god's threatening rod. 297 

Lastly, There is this which mars the application of threatenings, 
and it is, our not knowing what a sad and sinful thing it is to slight, 
and not apply threatenings. I confess, I think it is a question that 
is hard to determine, whether the slighting of promises, or the slight- 
ing of commands, or the slighting of threatenings, be the greatest sin ? 
But I am sure of this, our slighting of threatenings is the rise of our 
slighting of promises, and likewise the rise of our slighting of com- 
mands. Now, I shall say no more ; O ! that ye were persuaded to 
hearken to God, that Christ might not be provoked to depart from 
you, and take his farewell. And to him, who is able to help you 
to hold him, till the breaking of the day, we desire to give praise. 



SERMON II. 



Micah vi. 9 The Lord's voice crieth unto the city, and the man of wisdom 

shall sec thy name : hear ye the rod, and who hath appointed it. 

It is not much though a Christian be put in a furnace hot seven 
times more than ordinary, if one in the form and likeness of the Son of 
man walk up and down with him in the furnace. Is it not Christ's 
presence which makes a wilderness like the garden of the Lord ? 
Is it not Christ's presence which makes afflictions pleasant ? Is it 
not Christ's presence which makes a crown of thorns a crown of 
joy ? Is it not Christ's presence which makes heaven pleasant ? 
And must it not be Christ's presence that must make the earth 
pleasant also ; I confess, desertion under the cross is one of the 
most sad and affecting dispensations which a Christian can meet 
with : but however, ere long, there will be a blessed exchange of 
cups, that instead of the cup of bitterness, which is presented to a 
Christian to drink, while he is here below, he shall have a cup of 
eternal consolations that is above, presented unto him from the hand 
of the Lord. 

I think a Christian may be poor in possession, but rich in hope. 
I think a Christian may not have much, as to his sensible enjoy- 
ments, but may not he cast up his eyes unto the eternal inheritance, 
and cry out, yonder is my portion, in that land are my lines cast ? 
There are these four things that I would say unto you before I 
come to the words. 

The first thing that I would have you take notice of, is this — 
there are three things which a Christian may meet with which 
are unspeakable, 1. Sometimes a Christian may meet with an un- 
speakable sorrow, so that he cannot make language of it, because of 
the anxiety of his heart, but is forced to cry out that word, My 
stroke is heavier than my groaning. 2. A Christian may meet with 
unspeakable mercy, he may meet with such a mercy and token of 
love from the hand of the Lord, that if he were put to it, he could 



<298 



GODS THItEATENINO ROD. 



not make language of it; he would say no more to the commenda- 
tion of his mercy, but this, What shall I say more? /!■ hath spoken 
it, ami himself hath done it. 3. A Christian may meet with an un- 
speakable joy ; he may be brought to that case and condition, that 
he cannot make language of his joy ; according to that word, 1 Pet. 
i. 8, 11, li. vista, ye rejoice with joy unspeakable, awl full of glory. 

Secondly, I would have you taking notice of this, that is exceed- 
ing much of the concernment of a Christian to believe and close 
with this truth, that there is not a grain weight of affliction in this 
cup which infinite wisdom doth not think fit should be there, and 
which infinite love did not put there : to know and rest upon this, 
that infinite wisdom, and infinite love, was at the mixing of the 
cup, (and his tender heart will carve no more out to us than we 
are able to bear) — this is an help to patience. 

Thirdly, I would have you taking notice of this, I think there are 
some Christians that are forced to bless God more for their crosses, 
than their mercy, and that they have been forced in their darkest 
nights, to cry out, It is good for me that I have been afflicted. 

There is Has fourthly, which I would have you taking notice of, 
that the cross of a Christian hath two faces, an outward face, and 
an inward face; and the outward face of the cross oftentimes 
seems the most unpleasant : but O ! if a Christian could win to see 
the inside of his cross, he might sit down by the rivers of Babel, 
and there pen songs of praise to God, even praise for this, That he 
hath been afflicted. O J it is comfortable to the Christian, that Christ 
hath gone to heaven by the way of the cross ; that his blessed feet 
have trodden that way, and that his precious lips have drunk of that 
cup. 

But to come to the words, we told you that there were five things 
in the words to be considered, First, That there was an excellent 
exhortation given to the people of Israel and Samaria, which in 
short is this, Hear ye the voice of the rod, and who hath appointed it. 
And from this exhortation ye may take notice of five things, First, 
That every cross and sad dispensation, which a Christian meets 
with, hath a voice and language in it ; therefore saith he, Hear ye 
the voice of the rod. As if he had said, " Take notice what the rod 
says, and what it calls for from you." The second thing to take notice 
of from this command and exhortation, is this, that it is the duty of 
a Christian to observe and give obedience unto what the rod speaks, 
and calls for ; therefore is the command given forth, Hear ye (he 
voice of the rod. The third thing that we take notice of from this 
command is, that there is a great unwillingness in persons to hear 
what the rod speaks ; and therefore the command is put home, 
Hear ye the voice of the rod. Fourthly, Take notice of this, that the 
rod, and the voice of him that hath appointed it, are one and the 
same very thing ; therefore these two are knit together, Hear ye the 
voice of the rod, and him that hath appointed it. There is this lastly, 
which we would have you taking notice of from this command and 
exhortation, it is a great point of spiritual wisdom for a Christian to 
take up and hear the voice of the rod ; therefore it is said, The man 
qfniedom shall see thy name. It is not every man that can take up 



god's threatening rod. 299 

what the rod speaks ; it is only the man that is endued with much 
heavenly wisdom from God. 

Now as for the first thing that we speak to from the words, viz. 
That every rod which a Christian meets with, hath a voice in it; before 
I speak to this, I would have you to take along with you these con- 
siderations. 

First, It is a singular and most remarkable step of the good- 
will of God, when he doth manifest the meaning of a rod to a per- 
son or people, Job xxxiii. 16, He openeth the ears of men, and seal- 
etk their instruction. Which is brought in as a singular favour from 
God ; that is, he makes them to know what the rod speaks. Elihu 
puts such a note of mercy upon this, that he thinks it a step of de- 
livery from the rod, He delivers the poor from affliction. How is 
this, That he opens their ears, and seals their instruction ? It is, when 
God makes a person to take up the meaning of the rod : for when 
he makes them to understand the voice of the rod, it is a half de- 
livery from the rod. Do you not know this, that when the cause 
of a disease is known, it is half healed ? So when the end that God 
hath in sending rods, is known and taken up, we may say, it is half 
removed. 

Secondly, the Christians of old have taken much pains to know 
the voice of the rods that they met with, as is clear from 2 Sam. 
xxi, 1, where the land of Israel being three years under famine, 
David went and enquired of the cause of that rod. And it is like- 
wise clear from Job vii. 20, where Job is exceeding desirous to 
know why God set him up as a mark to his arrows, and why he 
was become a burden to himself. 

Thirdly, We would have you to take notice of this, that it is ex- 
ceeding anxious for a tender Christian to be under a silent rod, to 
be under such a dispensation that he knows not the language of it ; 
this is clear in Job iii. 23, where Job makes this the cope-stone of 
his sorrow, that his way was hid ; that is, he knew not what was 
the reason of God's contending with him, after such a way ; as like- 
wise it is clear in Job x. 2, where Job is put to propose that ques- 
tion to God, Show me wherefore thou contendest with me ? 

The fourth consideration that we would have you taking along 
with you, is this, that it is exceeding hard for a Christian to profit 
by a rod, till once he take up the meaning of it; and I will give 
you these three grounds, why it is so hard for a Christian to profit 
by a rod, till he know the voice and meaning of it. 1. Because it 
is hard for a Christian to win to submission to the rod, till he know 
the voice of it ; it is the knowledge of the meaning of the rod, that 
makes a Christian to cry out, / was dumb, and opened not my mouth. 
2. Because as long as the meaning of the rod is hid from a Chris- 
tian, he knoweth not what remedy to go about to deliver himself 
from that rod ; but when he knoweth the reason of God's contend- 
ing with him, he hath a clear way before him, how to win out from 
the cross. 3. This is the reason why a Christian cannot profit by 
the rod, till he know the voice and meaning of it ; he cannot win 
to a solid closing with this truth, that God is in the rod, till he win 
to the knowledge of the voice of the rod in some measure ; there is 



300 



GOD 8 THREATENING ROD. 



nothing will more help a Christian to cry out, God is in the rod, 
than this, his knowing the reason of God's contending with him. 

There is this fifth consideration that we would propose, a Christian 
may be long under a rod before he know the voice and language of 
it: we conceive this is clear in 2 Sam. xxi. 1. where the land of 
Israel is under three years' famine, before David could take up the 
reason of God's contending with them. It is not to be supposed, 
but David had made frequent supplications to God, for understand- 
ing the meaning of that rod ; and yet there are three years interven- 
ing before he can know it. 

The last consideration that we would propose unto you is, when 
a Christian wins to take up the voice and language of the rod, he 
ought not to delay, but presently to go about and answer it ; this 
is clear in the practice of David ; when he knew the reason of God's 
contending with him, he immediately set about to remove it. I 
confess, it is a fault among many, they are more desirous to have 
their crosses removed, than to have their crosses sanctified unto 
them ; some pray to have the bitterness out of the cross, more than 
to have the bitterness of sin removed by the cross. 

Now in speaking to the first thing in the words, viz. That every 
rod and dispensation of God hath a voice and language in it, I 
shall speak a little to these four things : First, How a Christian may 
win to take up the meaning of the rod in particular afflictions. Se- 
condly, I would speak a little to some mistakes, in taking up the 
voice and language of such a rod and afflicting dispensation. Third- 
ly, I would speak to this, how a Christian may be helped to give 
obedience to the voice of the rod. Fourthly, I shall speak a little 
to eight or nine special voices which the rod oftentimes hath : as for 
the first of these, viz. How a Christian may win to take up the 
meaning of the rod and sad dispensation — I shall prescribe unto 
you these six ways. 

First, By making serious application to the throne of grace, that 
God would give you light concerning such a rod ; this is remark- 
ably clear in that instance, in Gen. xxv. 22, where Rebecca, being 
under such a particular rod, while she knew not God's way in it; 
therefore she went and enquired of the Lord, and she received a 
particular and distinct answer to her case. And it is also clear in 
the practice of David, 2 Sam. xxi. 1, Israel being under a great 
rod of famine, David went and enquired of the Lord concerning the 
meaning of it, and he met with a distinct answer. And this is like- 
wise clear in Job x. 2, where Job being in the dark, concerning the 
meaning of the rod, desires that God would $how him wherefore he 
contends with him. I would tell you seven sad cases which a Chris- 
tian may be put to, which Christ hath exceeding good skill to re- 
solve, and it is this, Song i. 7, Tell me, thou whom my soul loeeth, 
where thou feedett, where thou makett thy flock* rest at noon? &c. 
When a Christian knoweth where Christ is feeding, to go to him, 
he will sweetly resolve that question : for ye may know this, a 
Christian may be brought to these two steps of desertion : 1. Christ 
may be gone. And 2. Ye know not in all the world where to find 
him ; as in John xx. 13, as that instance of Mary : and in Job xxiii. 



GODS THREATENING ROD. 301 

3. Job hath not only lost God, but also he knoweth not where to 
find him. 

The second case which Christ hath exceeding good skill to resolve, 
is this, Who is the Lord, that I may believe on him ? That case or 
question which the blind man was put to, John ix. 36. O ! will 
not Christ sweetly resolve that question, Who is Christ, that I may 
believe him ? The third case or question which Christ hath exceed- 
ing good skill to resolve, is this, Good Master, what shall I do to in- 
herit eternal life ? Is there any here that is put to that question ? 
Go to Christ, and he can sweetly resolve it to you. The fourth 
question which Christ can best resolve, is that question which Paul 
had, What wilt thou have me to do ? The fifth case in which it is best 
to go to Christ to get resolved is, when a person is brought to this 
strait, / know not the mind of the Lord : go to God and humbly ask, 
! whylam I thus ? There is this sixth case, and it is, Job vii. 20, 
/ have sinned, and what shall I do to thee, O thou preserver of men ? 
When thou art put to this case, Christ can sweetly answer thus, 
Only acknowledge thine iniquity. The last case which Christ can 
sweetly resolve, is in the words before the text, Wherewith shall I 
come before the Lord? If thou be put to this question, no answer 
can be given to it but this, The sacrifice of the Lord is a broken and 
contrite heart. Now this is the first way how Christians may 
win to know the voice and meaning of the rod ; even to make se- 
rious supplication to God, that he would make known to them his 
name. 

There is this second way by which a Christian may win to know 
the voice and meaning of the rod, — if the rod was timed to thee, 
when thy heart was under much distance from God, that probably 
is the meaning of the rod, It is good for thee to draw near to God. 
Or, if the rod be timed to a Christian, when he is much taken up in 
the pursuit after the things of the world ; and if thy rod trieth thee, 
when thou art under much formality in going about duties, then by 
all appearance, that is the voice of the rod to thee, to stir up thy- 
self to take hold on God. So if a Christian would win to know the 
meaning of the rod, let him compare his present frame with the tim- 
ing of the rod unto him, 

The third way how a Christian may know the voice and meaning 
of the rod is by reflecting on the manner and circumstances of the 
rod. For this is certain, the sins of a people or person may be en- 
graven on the rod in very legible letters, So that he that runs may 
read them. There are sometimes that the rod doth preach our sins 
so plainly, that we need not to interpret it ; this is clear, Judges i. 
6, 7> there is such a relation betwixt Adonibezek's judgment, and 
his sin, that he might read his judgment, as he did his sins, in his 
stroke : saith he, Three score and ten kings, having their thumbs and 
their great toes cut off, gathered their meat under my table ; as I have 
done, so God hath requited me, &c. For now he was taken prisoner, 
and his thumbs and great toes cut off. And it is clear from that 
word Solomon hath, Prov. xxi. 13, He that stoppeth his ears at the 
cry of the poor, he shall cry and God shall not hear him. Zach. vii. 
13, Therefore it is come to pass, that as he cried, and they would not 



30 L 2 god's threatening hod. 

heat p n> they cried, and I would net hear, saiththe Lord of hosts. 

Where ye may see a divine proportion and analogy betwixt the rod 
and the sin. 

The fourth way how a Christian may win to know the voice 
and meaning of the rod, is, by observing what hath been the mind 
of the Lord, and what he calleth for from his people in scripture, 
when they were put under such a rod and anxious dispensation : 
search what was God's mind to the godly in scripture under such a 
rod, and by all appearance it is yet his mind in the same cross ; 
according to that general rule, Rom. xv. 4. For whatsoever things 
a/rewritten aforetime, were written for our learning, that me through 
patience and comfort of the scriptures might home hope. 

The Jifth way for a Christian to win to know the meaning of the 
rod is, to be much in observing the circumstances of the rod ; there 
may be circumstances in a rod, by which a Christian may win to 
exceeding much light concerning what is the Lord's mind by such 
a rod : it is known, the observing of the circumstances of a rod, 
will help a Christian to these three things: 1. That such a rod is 
from the hand of the Lord. 2. That God in the midst of wrath, 
remembereth mercy. 3. It will help a Christian to know the voice 
and language of the rod ; sometimes in the cross itself, a Christian 
cannot read love, and yet in the circumstances of the cross, he may 
win to read very much love. 

There is this sixth and last way, how a Christian may win to the 
knowledge of the voice and meaning of the rod, namely, to be con- 
sidering, that all the rods and dispensations which a Christian meets 
with, have one of these three ends : First, The rod is either sent 
to a Christian, that he may mortify his predominant idols. Or, 
Secondly, For exercise of his predominant grace. Or else, Third///, 
That he may be put to the exercise of that which ought to be his 
predominant duty. 

These are the voices and languages of the cross, which a Christian 
meets with : and I would only by the way say these two things to 
you : Fi7 , st, It is easier to bear a rod patiently which is for the trial 
and exercise of our predominant grace, than to bear a rod patiently 
which is for the mortjAation of our predominant idols. There is 
no rod which a Christian tan bear worse, than the rod which strikes 
at the root of his predominant idols : so a proud man can bear any 
cross better than reproach ; and a worldly-minded man can bear any 
cross better than poverty ; so the cross which stands ii. direct op- 
position to our predominant idols — we have great difficulty to 
bring our hearts to patient submission under it : are there not many 
that when their idols are stricken, cry out, with that man in 
Judges xviii. 24, They have taken away my Gods, and what hare I 
more? Is it not certain, that when God strikes sometimes at the 
root of our predominant idols, we cry out with Jonah, Thai if is bet- 
tor for me l<> die than t<< live 9 though 1 may say, the cross which 
we have least will to meet with, is ordinarily best for us. For (if 
so we may speak) our v ill and well are seldom or never knit to- 
gether ; but precious Christ's will and our well are oftentimes knit 
together. Secondly, I would say this by the way. there is ordin- 



•I 

god's threatening rod. 303 

arily some analogy betwixt our crosses and our sins : if the Egyp- 
tians did kill all the male children of the Israelites, by casting them 
into the river, God did likewise kill all the first-born in the land of 
Eo-ypt: and if Nadab and Abihu offer strange fire from heaven; 
and if the Sodomites be taken up with the fire of lust, God will 
brino- down fire from heaven and consume them. 

Now the second thing which we promised to speak a little unto 
was, to some mistakes which Christians have concerning the mean- 
ing of the rod. I 

And. first, Many think (indeed) the cross speaks wrath when it 
speaks love ; and some, when they cannot read love in the hand of 
God, think it is impossible to read love in his heart : some think 
that love and the rod cannot be together at all. I say, God may 
never love a person more, than when he is correcting him. But 
first, I would say to a person under that mistake, we never know by 
any of these things, whether love or hatred belongs to the person 
that is afflicted : For all things happen alike to all : as it happens to 
the fool, so it happens to the wise man ; to the righteous, even as to the 
wicked. Secondly, I would say this to the believer that is under this 
mistake, he reads wrong that reads wrath only upon the cross ; for 
it is certain, love is written in dark characters upon it, and the 
spiritual man may read them : hence it is, Heb. xii. 5, 6, we are 
commanded to remember the exhortation that speaks unto us as un- 
to sons, My son, despise not thou the chastening of the Lord, nor faint 
when thou art rebuked of him : for whom the Lord loveth he chasteneth, 
and scourgeth every son whom he receiveth. 

The second mistake concerning the meaning of the cross is, some 
think, that God can never answer their prayers, so long as he is 
plaguing them ; according to that strange divinity, Job ix. 16, If I 
had called, and he had answered me ; yet would I not believe that he had 
hearkened unto my voice. So this is the mistake, that all the an- 
swers of their prayers are nothing, if God be contending with 
them. 

The third great mistake concerning the meaning of the rod is, 
when persons begin to dispute their interest, when they meet with 
such a rod and sad dispensation, and when they do not (indeed) see 
what is the reason of God's contending wira them ; when he puts 
them into the furnace, presently to sit down and reject their con- 
fidence, and cast away their hope ; this is certainly a great mistake 
of the meaning of the rod. 

The fourth great mistake of the voice and language of God's 
threatening rod is, for a person to think religion but vanity, and an 
empty thing under the cross. A Christian may be brought to this, 
" Now I would not give a plack for godliness, it is not worth at 
all ;" as is clear from Psalm lxxiii. 13, 14, where David takes notice, 
He was plagued every morning, and the wicked was in prosperity 
about him ; he cries out, Verily, I have washed my hands in innocen- 
cy, and cleansed my heart in vain : yea, it is hard for a person not to 
cast off religion, when God is contending with him. O ! it is hard 
to have a great respect unto the ways of godliness under the cross. 

There is this fifth mistake under the cross, namely, to dispute 



304 god's threatening rod. 

the fellowship a Christian hath with God ; according to that word 
of Gideon, Judges vi. 13. Tfthe Lord be with us, honthen is all this 
eril come upon us ? The Christian will cry out, I cannot reconcile 
God's heart and hand ; I cannot reconcile love in God, and his being 
with me, and this cross and rod. 

Now, Thirdly, I would speak a little to this, how a Christian 
may be helped to obey the voice of the rod: and we conceive, if 
ye will take along these things with you, ye may be helped to obey 
what the rod calls for at your hand. 

And first, then, if the rod call for the mortifying of such a par- 
ticular lust and idol, it is incumbent on you presently to sit down, 
and bring up your hearts to a spiritual detestation of such an idol ; 
if God be punishing you for your idols, you must subscribe a bill 
of divorce to them, and cry out, What have I any more to do roith 
idols ? and say to them, get you hence, and cast them away to the 
moles and bats. 

There is a second way to help a Christian to win to the obedience 
of the voice of the rod, namely, if the voice of the rod be for the 
mortifying of such an idol. I intreat you presently sit down, and 
study the disadvantage of such an idol ; study always what hazard 
there is by keeping thy soul constantly knit to it, so that when the 
voice of the rod says to thee, " O quit such an idol, or such a Delila," 
thou must then study to know what it is to thy disadvantage to 
keep such an idol, and what it is to thy advantage to quit it. I con- 
fess there are some whose idols are mortified to their light, before 
they are mortified to their affections : yea, there are some that have 
constrained mortification, their idols are mortified, and die with 
them, before they be mortified to their idols. 

Thirdly, If the voice of the rod be this, stir up such a grace, and 
be much in the exercise and practice of it ; then, I say, study to 
know that there is as much spiritual advantage in the real and 
spiritual exercise of such a grace,, as ye can lose by all the rods ye 
can meet with. Is it not certain that Job gained as much spiritual 
advantage by the exercise of his faith, and of his patience; yea, 
much more than in losing all the things that he lost? If a Chris- 
tian once knew that hiariches consisted in the exercise of his grace, 
there would not be a rod sent for the trial and exercise of his grace, 
but he would take it cheerfully in his own arms. 

The fourth way how a Christian may be helped to win to obey 
the voice of the rod, is, if the voice of the rod be for the trial of thy 
predominant grace, and for the exercise of it ; then, I say, consider 
this, that the trial and exercise of thy predominant grace, by the 
rod, shall have (if it be sanctified) a glorious and excellent issue and 
peace ; it is the rod that hath most noble advantages, that is immed- 
iately erected for the trial of thy predominant grace. 

The sixth way how a Christian may win to obey the voice of the 
rod, is, if the voice of the rod be that thou shouldst set about the 
exercise of such a duty, then endeavour seriously that all impedi- 
ments and lets to that duty be laid aside : as, if the cross calls for 
the exercise of faith, or if the cross calls for the exercise of prayer ; 
then, I say, remove all things that may be impediments to hinder 



god's threatening rod. 305 

thee from the exercise thereof, or from the exercise of faith ; leave 
(as it were) thy servants and thy asses at the foot of the mountain, 
and go thou up and sacrifice all thy idols and lusts. 

The seventh and last way, by which a Christian may be helped to win 
to obey the voice of the rod is, if the voice of the rod be, to be much 
in the exercise of any duty, then study to have the lustre of that duty, 
and the beauty thereof commended unto thee. O ! prayer is a 
thing which doth much good unto us. I think this is the reason 
why God hath contended with many, that he would make duties 
sweet unto them, and that he would make sin bitter. 

Now the fourth thing that I shall speak a little unto is, what 
ought to be a Christian's duty, while he is walking under a silent 
rod, and knoweth not the voice of it ; and I would give him these 
five directions, how to carry himself under a silent rod. 

First, He should know God to be just, though he knoweth not 
for what he contends with him. 

Secondly, He should be serious in making supplications to God, 
to know the distinct meaning of such a rod ; I confess, sometimes 
we take the rod to be silent, because we cannot hear the voice of it ; 
but oftentimes the silence of the rod is from this, that we know not 
the voice of it, and we hear it not, though it speaks to us in an 
audible language : but if a Christian be under a silent rod, it be- 
comes him then to go to God with this, / have sinned, I will do so 
no more : show me wherein I have offended. 

There is this third direction which I would give to a Christian 
under a silent rod ; he should be serious to know what is the reason 
of God's keeping up his mind from him in such a rod. I say, when 
the rod is dark, and the cross silent, it is suitable then for thee to 
say, what is the reason of this, that God doth not let me understand 
the voice and language of the rod ? I confess, there may be sad 
things hinted at, when God puts a Christian under dark and dumb 
crosses : however, although it be so, I think it is good for us to be 
walking submissively in the dark ; for he will lead the blind in the 
way they know not : sometimes it is better for us to have dumb 
and silent crosses, than to have a speaking cross. 

The fourth direction is, the Christian should study to bring his 
heart to a tender and spiritual frame ; for sometimes our not under- 
standing the voice of the rod is because we ai*e not spiritual. 

Lastly, 1 would give this direction to the Christian who is under 
a dark and silent cross — study at that time to have thy heart most 
united to Christ, for at that time thou art most ready to fall. O ! 
that is a time when the devil fishes most, because that is the Chris- 
tian's drumly water (so to speak). O ! it is known that the devil 
never gets any advantage over a Christian so much as when he 
knows not the meaning of the cross. I confess, the devil will tell 
you a false meaning of a cross : he can interpret the language of a 
cross after another way than God doth interpret it. 

Now being to close our discourse, I shall name these eight or 
nine observations concerning the cross, which I would have you 
take notice of. 

First, When a Christian doth first meet with a cross, he may be 

u 



306 GOD's THBEATKNING 110 0. 

patient and submissive under it ; and yet if the thread of the afflic- 
tion be spun out to any length, he may turn impatient. I confess, 
it is not much, the first day that the eiv-s meets with us, to be pa- 
tient; but let the cross lie on us, then we will cry out, II hn u it 
that God deals tktu roith me? This is clear in the practice 'of Job, 
when first he met with the cross, he could take it in his arms, and 
cry out. '/'//(■ Lord hath given, and the Lord hath taken amay, bleated 
!„• his name. But let the cross lie a little while on Job, then he will 
cry out, / choose strangling and death, rather than life. A green 
wound is half whole, (as we use to speak) but let once our wound 
begin to fester, then we will be impatient. 

The second observation which we would have you to take notice 
of concerning the cross is, there are five sorts of blasphemy, which 
one that is under a cross may fall into : First, he may fall into that 
blasphemy of calling God unjust ; according to that word, Ezek. 
xviii. 2"), Yet ye sag the way of the Lord is not equal, &c. The .~ 
sort of blasphemy is, when we call God unfaithful ; according to 
that strange word, Jer. xv. 18, Will thou he altogether unto me as a 
liar, and as maters that fail? O ! do we not think that God is not 
half so good as his word under the cross ! The third sort of blas- 
phemy is, when we call God weak : there are some times we are 
brought to that, Is there no balm in Gilead? And is there no physi- 
cian there ? My stroke is grievous, ami my TBOUnd is incurable. 
Sometimes when we are under the cross, we think it is above God's 
power to set us free from it. The fourth sort of blasphemy which 
a man may have under the cross, is, when he chargeth God with 
changeableness. I think Christians under the cross, are like men 
first going to sea, when they first go out from the haven, or by a 
rock, they think that they are standing still, and the land beside 
them is moving and stirring : so when first we come under the cross, 
we think God is changeable, but we are still the same. The fifth 
sort of blasphemy which one may have under the cross, is, when 
he chargeth God with forgetfulness : you know that forgetfulness is 
the property of an ungrateful man; and O! if you call God un- 
grateful or unthankful, you may call him any thing. I confess, 
I think Christ forgets nothing of a Christian but his wrongs. 

The third observation concerning the cross, is this — it is a speak- 
ing evidence of the want of a son-like frame, if the cross do hinder 
us in the exercise of duties. I confess, little profiting under the 
cross, speaks this much, that either we are not sons, or have not a 
son-like frame : for those who are the Lord's children, when folly 
is bound up in them, the rod of correction drives it away : there 
are many of us in our afflictions, who are of Ahaz's frame, we sin 
more and more in our afflictions. 

The fourth observation that I would give you concerning the 
cross, is this — there are four things which a Christian should take 
up concerning his cross: First, He should take up unspeakable 
wisdom in his cross. Secondly, lie should take up unspeakable 
love therein. Thirdly, He should take up unspeakable justice and 
holiness in his cross. And fourthly, He should take up these great 
advantages that How to him from the spiritual use-making of his 
cross. Some Christians can read wisdom, justice, and holiness on a 



god's threatening kod. 307 

cross, before they can read love upon it : but however, it is good to 
take up all these four in the crosses and sad dispensations which 
you meet with. 

There is this fifthly, which I would say concerning the cross — 
there is not a cross and sad dispensation which a Christian meets 
with, but it is a gift and royal donation sent by" the hand of Christ 
to him: there are some who look upon the promises "s gifts; 
but I say to thee, thou must look upon thy crosses as gifts also, 
Philip, i. 29, For unto you it is given in the behalf of Christ, not only 
to believe on him, but also to suffer for his sake. And there are some 
likewise that look upon their sensible enjoyments, but not on their 
crosses, as gifts. I say, if once a Christian win to know that the 
cross is a gift, he will likewise win to patience under the cross. 

The sixth observation concerning the cross is, there are some 
peaceable fruits of righteousness that redound to a Christian who is 
rightly exercised under the cross, Heb. xii. 11, Now no chastening 
for the present seems to be joyous, but grievous ; nevertheless it yieldeth 
the peaceable fruits of righteousness unto them that are exercised thereby. 
I say, sometimes the rod of a Christian is like Aaron's rod, it buds 
and blossoms in a night, and brings forth pleasant fruit. 

The seventh observation is — the most rare enjoyments of a Chris- 
tian are trysted to the time of his being under the cross : when was 
it that Jacob saw the angels of God descending and ascending upon 
that ladder ? Was it not when he was forced to lie in the open 
fields ? When was it that the three children saw Christ in the 
likeness of the Son of man ? Was it not when they were in a fur- 
nace, when it was hot seven times more than ordinary ? When 
was it that John got such a vision of God ? Was it not when he 
was in the isle of Patmos, for the testimony of Christ ? When was 
it that Ezekiel saw the visions of God ? Was it not when he was 
sitting by the river Chebar, in the land of his captivity ? And when 
was it that Stephen saw the heavens open, and Christ standing at 
the right hand of God ? Was it not when they were stoning him 
to death for the testimony of Jesus Christ? I say, the most re- 
markable enjoyments of a Christian are trysted under the cross, ac- 
cording to that word of the Psalmist, To the righteous, there arisetli 
light in darkness. 

The eighth observation that we would propose concerning the 
cross is oftentimes God trysts joy to a Christian under the cross: 
when a Christian is beginning to lose his hope, and all things are 
(as it were) growing dark about him, then doth light arise unto 
him, according to that wonderful and strange expression, Zach. xiv. 
7, At the evening time it shall be light, when there is more appearance 
of darkness coming on. Yet even at that time it shall be light. Is 
it not certain, a Christian hath been sitting down at the midnight of 
his afflictions, crying out, My hope and my strength is perished from 
the Lord; and yet the Lord hath said to him, even by his dispensa- 
tions, Thou art a liar P Have we not sometimes been casting away 
our hope, and the Lord hath loosed our bonds, and we have been'as 
Peter, when he was loosed from his prison ; we have been as though 
we had seen a vision. 

u 2 



308 god's threatening rod. 

Lastly, I -would say this to commend the cross, there are strange 
expressions in the Scriptures, that may make out to a Christian 
that the cross is not such a thing as many take it to be. The Jirst 
expression is in that word, James i. 2, My brethren, count it all joy 
token ye fall into ditx rs U mptationt. There are two things in that 
expression which may make it strange : 1 . A Christian should count 
it all joy : it had not been so strange it" he had said, count it joy, or 
reioice when ye are afflicted ; but O ! that is strange, Count it all 
joy when ye are afflicted. That, 2. makes it strange, Count it all joy 
when ye jail into divers temptations ; that is, rejoice ay more and 
more when ye meet with many crosses. Then there is this second 
expression, which may commend the cross, and it is in that word, 
Job v. 17, Happy is the man whom God correcteth, &c. There is 
very much happiness in such a lot and dispensation. Some of us 
think, there are no people so cursed as those who are afflicted. But 
I say, a Christian's afflictions are no small mercies and blessings. 
The third strange expression, which may commend the cross, is in 
that word, Job v. 22, At destruction and famine shalt thou laugh, &c. 
Not to have a sad look (as it were) for all the crosses and afflictions 
that may come. The fourth strange expression, which may com- 
mend the cross, is in that word, Rom. v. 3, We glory in tribulations, 
&c. The last strange expression, which may commend the cross, is 
this, the glorious ends that are upon those persons, who are exer- 
cised under the cross ; according to that word, James i. 12, Blessed 
is the man that endureth temptation : for when he is tried, he shall re~ 
ceive the crown of life. I say, let a Christian comfort himself in this, 
That in six evils he will deliver him, and in seven no evil shall come 
near him. Let a Christian be put to never so much affliction, let 
him comfort himself with this, That his Saviour was put to walk up 
and down in the earth, and had not whereon to lay his head. And let 
him likewise comfort himself with this, That the day is coming, when 
he shall enter into these glorious and excellent habitations. What is the 
cross of a Christian ? Is there not much in heaven to comfort him 
against his crosses ? I shall not say much to press Christian sub- 
mission under the cross ; I think it is more suitable to be enquiring 
after duty under a cross, than to be enquiring how to escape from 
under it. It is good to put all in Christ's hand concerning the cross, 
the manner of it, and the lengthening of it, and also the outgate 
from under it. Now, to him who is able to make all things work 
together for the best (even afflictions) unto his people, we desire to 
give praise. 



SPIRITUAL WARFARE 



SERMON I. 



Rom. vii. 24. — O wretched man that I am, who shall deliver me from the body of 

this death ? 

When the sword of the justice of God was coming down upon us, 
then our blessed Lord Jesus, in the infinite depth of his unsearchable 
love and compassion to self-destroying sinners, cried out with a loud 
voice, that justice might hold the hand. And as that ram sacrificed for 
Isaac, so was he willingly content to be caught in a thicket, and to be- 
come a spotless and everlasting sacrifice for sinners. He was content 
to be bruised, that so we might pass free, and his Father's hand might 
be turned from the little ones; but notwithstanding he died for our 
sins, and has risen for our righteousness ; yet he hath given to all his 
followers a spiritual warfare to accomplish, so that they should be 
continually taken up in contending against principalities and powers, 
and spiritual wickedness in high places; or as the words are ren- 
dered by some, we conceive more appositely, In heavenly things. And 
certainly, there is no discharge in this war, neither any interrup- 
tion, while we are on this side of eternity. We confess, God might 
easily have served an inhibition on all our spiritual enemies, that 
they should no more oppose themselves against a believer after 
justification. He, in the depths of his unsearchable wisdom, and 
we may say likewise infinite love towards his own, hath so contrived 
their way to heaven, that through many afflictions and tribulations 
in our spiritual warfare, we must enter there. It is much indeed 
for a Christian to die a victor after war, though not a triumpher ; 
that must come after death, and the trophies and rewards of our 
victory, shall then be fully given to us, when our feet shall stand 
within the gates of the New Jerusalem, and when we shall receive 
those two glorious and everlasting badges of our victory, a crown 
set upon our head, having this written upon it, It endureth for ever— 
a motto which could never be engraven upon any crown here 
below ; and a palm put into our hands ; then indeed we shall 
sing, as those that divide the spoil, when we have led captivity 
captive, and sat down upon a throne which is established for 
ever. And we conceive, much divine reflection and holy contem- 
plation upon that precious recompense of reward, and that high 

u 3 



310 SPIRITUAL WARFARE. 

and inconceivable pitch of dignity, unto which believers anil over- 
comers are to be advanced, would make us with much more cheer- 
fulness and alacrity undergo this spiritual warfare. And yet all 
our triumphing is not suspended till our war be ended : believe me, 
there is more real joy in the victory and vanquishing of one lust; 
yea, more divine satisfaction in a serious pursuit and contending 
with them, though with very small success to our apprehension, 
than in the actual enjoyment and fruition of all thy lusts. Thou 
mayest hide sin under thy tongue, and have it pleasant to thy taste, 
yet at last it shall be as the gall of asps, and the poison of dragons. 
O ! put out so much holy generosity and spiritual ambition, that 
though Satan should offer unto thee all the kingdoms of the world, 
to fall down to him and worship him, thou mayest cry out in 
holy zeal and indignation, Get thee behind hie, Satan. O that deceit- 
ful oratory and malicious guile wherewith he ensnareth immortal 
souls, and brings them in subjection ! O but the depths of Satan 
are subtile and great ! and he is a man of understanding that can 
draw them out, and not be ignorant of his devices ; and except we 
be helped by the candle of the Lord, that discovereth the inward 
parts of the belly, to know these mysterious subtilties of him whose 
name is a deceiver, they will remain still riddles and mysteries unto 
us. 

But since we are compassed about with this body of death, and 
theri is a lam in our members rebelling against the laic of our mind, 
we should be much in groaning for the day of our redemption, when 
the lawful captive may be delivered, and the prey taken from the 
mighty, and that blessed decree may come forth, O prisoners of 
hope, go forth ami show yourselves ! We are afraid that the Chris- 
tians of this generation have proclaimed a cessation of arms, and 
have concluded a treaty of peace with their lusts, and a league not 
only offensive, but (shall I add this) even defensive; not only that 
we shall not offend our lusts, but shall defend them : and if once we 
have sealed this treaty and agreement with our idols, what can they 
require more at our hands? we conceive, we may sadly allude unto 
that word, There is not one amongst forty thousand in Israel, mith 
whom there is a spear and shield se n, in contending in this holy war- 
fare. O can such a delusion as this overtake you, that ye can be 
an overcomer without fighting ! Is your strength greater than 
those who have gone before you, that you think you can accom- 
plish this war in one day, and pursue your enemies till j overtake 
and consume them ? O when shall that day be, when we shall be 
groaning out daily this mournful ditty, wretched man that I ani, 
who shall deliver me from the body of this death ? 

In the words we conceive, First, There is a sweet and pleasant 
emphasis in that word me ; speaking this much, that if infinite power 
and ; ace were capable of any limitation, and there could be any 
bounds fixed to it, Paul did conceive he was the bounds and limits 
of infinite power and grace ; if there were an impossibility for grace 
to save any sinner, it should be impossible for grace to have saved 
him, who was the chiefest of sinners, and less than the least of all 
taints. And if each Christian did look upon himself as the greatest 



SPIRITUAL WARFARE. 311 

debtor to the justice of God, his debt to the infinite grace of God 
should appear more singular. 

Secondly, We may perceive that a Christian's happiness doth con- 
sist in a sweet exchange of dominion and governments : once sin 
did reign in his mortal body, and he is under the dominion of his 
lusts ; but then grace doth step in, and exauctorates and dethrones 
the former king, and doth reign in the temple of our hearts. This 
is clear, Rom. v. 21. And that is a remarkable word which is there, 
That 'grace mag reign ; the word in the original doth signify so 
much, That grace mag play the king, and this fulness of the do- 
minion of grace is what the apostle would be at here, and certainly, 
there is no repentance of this exchange of masters. There is much 
noise and rumour of complaints amongst people in these days of 
the exchange of governments, from one species of government to 
another ; we shall leave these debates unto men who desire to ex- 
ercise their spirits about them : but sure we are of this, that those 
who are given up to this change, shall have it pass as most legiti- 
mate and lawful, by the divine approbation, both of angels and of 
the souls of just men now made perfect. 

Thirdly, The way that Paul taketh here to propose his complaint 
under the strong prevalency of the body of death, by way of ques- 
tion, Who shall deliver me ? doth not import any hesitation about 
his persuasion of certainty that he at last should sing a song of tri- 
umph over his lusts ; but only that it would be among the richest, 
and the most singular monuments and trophies of the victory of 
Christ, to save him. Paul did (no doubt) conceive, that amongst 
all the royal monuments of Christ's conquest, that should be (as it 
were) hung about the walls of that higher and glorious palace, he 
should be put in the highest, as having least merit to bring him 
there, (if there could be any merit at all) and most love and grace. 

Now, to come more particularly to the words — after Paul hath 
most divinely set forth that woeful opposition and contradiction, that 
was betwixt the unrenewed part and the renewed, and what strong 
dominion sin had over him, he doth in these words breathe out a 
sweet desire to be delivered, not only from his actual corruption, 
but from his original guilt, which here he called the body of this 
death ; not only because corruption is a thing which may be easily 
discerned and known to us, it being (so to speak) a thing which 
may fall under the object of our sight, being no spirit but a body ; 
but also because of those great multitudes of corruptions that flow 
from that root of original sin, it having so many different members and 
parts, which are so diversified and so complete, that they may make 
up a body, which body, if it be entertained, shall certainly bring 
and occasion death. So when he is under the strong convictions of 
his guilt, and hath had a complete discovery of himself, you may 
see his exercise holden forth in these words, O wretched man ! The 
word in the original signifieth one that is wearied with troublesome 
and continual combats, with little apparent success ; and this doth 
certainly import, that he was a man much and continually taken up 
in wrestling against his corruptions, and endeavouring to bring them 
into subjection unto the obedience of Christ Jesus. 

v 4 



81*2 SPIRITUAL WARFARE. 

And ye may see likewise in these words, the way that Paul took 
to overcome his lusts — he was much in the exercise of prayer ; for 
the words that we have read, are indeed a Bhort and pathetic prayer. 
I conceive that the word which is recorded in Isa. xxxviii. 14, O 
Lord, I 'Hit oppressed, undertake far me, is a sweet paraphrase upon 
these words. 

You may here see Paul's great and principal suit to have been, 
deliverance from this body of death : that captive exile was hastening 
to be delivered, and looking out at the windows of his prison bouse, 
waiting till the jailor should come and open the doors, and take his 
chains and fetters from off his feet. We confess, these shall not be 
fully taken off, till we shall be passing through the door of our 
everlasting rest, and then that woeful and sad complaint shall take 
its everlasting adieu and farewell : for (if we may speak so) the 
burial-place of sin is before the door of our eternal rest ; it then 
ceaseth to be, when we begin more eminently to have a being. But 
may we not be ashamed and blush, that we are not more in uttering 
those inexpressible sighs and groans of the spirit, under the convic- 
tion of our sinfulness, since this holy man, who had, no doubt, at- 
tained unto a great length in mortification, who had plucked out many 
right eyes, and cut off many right hands, and oftentimes returned 
victor after war, was so much in groaning under his corruption ? 
O but we have inverted strongly the way to heaven ! I conceive, 
practical Antinomianism is an epidemic error in these days : many 
think that it is below a regenerate man to mourn, and to sit down 
and lament over the body of death. T »Ve know not what it is to 
make our bed to swim n-ith tears, and to be hedewmg the iray to Zion, 
when our faces are thitherward. Ye conceive that it is a lesson to 
be practised, and learned by those in a lower class, and those who 
are learning (so to speak) the rudiments of Christianity, and not to 
be exercised by those who are now advanced unto the high class of 
Christianity ; that being (as it were in our apprehension) a degrad- 
ing of ourselves from that pitch of perfection unto which we, in our 
imagination, have attained : but, believe me, it is a work not be- 
low the eldest Christian, nor above the youngest believer : and the 
more one be old in reality in religion, this work will always be new 
in his practice. I shall only give you that divine counsel of a holy 
man, who desired Christians to set about the mortification of their 
lusts, as though they had never been taken up in that duty before : 
each day to set about to mortify, not as a proficient, but as a be- 
ginner, who hath never made any progress in that blessed work. 

Now, in speaking upon Paul's exercise, which is here holden 
forth, that he was continually exercised in wrestling against those 
corruptions and that body of death that were in him, we need not 
stand long to prove, that it is the duty of a Christian to be so exer- 
cised and taken up ; there is somewhat of that implied in that word, 
Acts xxiv. 16; and it is more clearly pressed, Col. iii. .">. Eph. vi. 
13, and 1 Cor. v. 7- And, no doubt, if a Christian did reflect more 
upon the nature of sin, and consider that by it, deformity with God 
is increased, and precious conformity with him lost, and did we take 
up sin in its woeful effects, that it worketh death, and involveth us 



SPIRITUAL WARFARE. 313 

under the curse of a living God, we would be more constant in this 
spiritual warfare. O but Christians, through want of the appre- 
hension of these, are much disenabled to stand fast in that liberty 
wherewith Christ hath made them free, and oftentimes entangle them- 
selves again with the yoke of bondage : so that I conceive, if God 
were coming to give a name to the Christians of this generation, he 
might callus Issachar, because we do now crouch down under two 
burdens, and are become servants unto tribute ; and even those that 
are more refined and tender in their walk in these days, he might 
call Reuben, because they are unstable as water, which marreth 
their excellency. 

But that which, frst we shall speak to is, how the wrestling of a 
natural man against the body of death, and those corruptions that 
are within him, may be distinguished from the wrestlings of one 
that is really godly. 

And frst, We conceive that it is without debate and controversy, 
that a man altogether unregenerate, by nature's light may be put on 
to mortify (if so we may speak) and contradict those sins which 
are most sensual and gross, nature's light including an antipathy 
and detestation of those things within itself: though we confess, 
through the depravement of our nature, these sins which fall under 
the sphere of natural mortification, are now abridged unto a small 
sum, it being not now refined and clear, as it was when man was in 
the estate of innocence. 

Secondly, Another sort may from some common qualification op- 
pose some sins, as those who are of more heroic and refined spirits, will 
have a detestation against covetousness, and other sins of that na- 
ture, and so in some sense may endeavour the mortification of these 
things. 

Thirdly, The same may a natural man do, by such a conviction 

of the Holy Ghost, as is but a common work of the Spirit he may 

be put on to mortify those sins that are more visible,, and some- 
what gross in their nature, as is clear from the practice of those who 
cleanse the outside of the platter, and study to have an outward con- 
formity unto the law of God, notwithstanding of that inward and 
secret antipathy against the strictness of his law ; yea, more, a 
natural man, who hath some predominant evil, may endeavour, and 
will attempt to wrestle against that sin, which is in a direct line of 
opposition against it : as one that is given to the vice of covetous- 
ness will study to mortify that vice of prodigality ; those beino- two 
opposite vices. Now from all these we conclude, that upon every 
opposition which we use against our corruptions, it is not safe to 
infer, that we are really engaged in this spiritual warfare ; it being, 
we think, another thing than the most part of us do imagine it to 
be : and we do confess, it is a difficulty, even to attain that length 
of endeavouring mortification, which the natural man, by these things 
which we have spoken, may attain to. But for the difference be- 
twixt their debates, the first is this, that a natural and unregenerate 
man doth mainly wrestle against those sins that are outward and 
more gross, and not so much against those sins that are inward, and 
fall not under the eye of man. We do not deny but a natural man 



3 It • SPIRITUAL WARFARE. 

may wrestle against vain thoughts, and have some small opposition 
against the stirring of corruption within his own bosom : but we 
Conceive that there are these two secret sins, which a natural man is 
not at all taken up in wrestling against, at least very little, viz. his 
original corruption, and his unbelief: whereas one that is really 
godly, is much taken up in bearing down these. Paul is here taken 
up in wrestling against his original sin : and David, Psalm li. 5, 
compared with verse 2, and 7. is likewise taken up in as restling 
against it : and that good man that is mentioned in the gospel, who 
cried out,' Lord, I believe, help my unbelief, was much taken up in 
wrestling against his unbelief: and David, Psalm lxxvii. from the be- 
ginning to the 10th verse and forward. And certainly, one that was 
ever taken up in wrestling against these two (at least in some small 
measure and degree) may hesitate much, whether or not he was ever 
seriously engaged in this holy warfare. O ! but if many that pass 
under the notion of professors were posed, when they did enter into 
the lists with original corruption, there are many who without the 
breach of truth might say, they never knew what it was to contend 
against it. And this certainly speaks forth much of our ignorance 
of original guilt : and believe me, there is more deformity unto the 
image of God in original sin, than in a thousand actual outbreakings ; 
and it is but in vain for a Christian to attempt the mortification and 
cutting off of branches, till once he study to pluck up the root, which 
doth bear wormwood and gall. 

A second difference is this — a natural man wrestleth against his 
corruptions, rather because they bring him under the stroke of the 
justice of God. than because they are contrary to the holiness of God. 
Hence it is, that the most part of a natural man's wrestling is, when 
he is under affliction ; somewhat of which is pointed out, Psalm 
lxxviii. 34, 35. Now this difference is clear in Joseph and Paul, 
who made the holiness of God the great topics and common place 
whence they did produce all their arguments for contradicting sin, 
as Paul in this chapter, and Joseph in that precious sentence, Shall 
I do this, and sin against God? But Cain, who was a man cut off 
from the right hand of the Lord, had another principle of contradict- 
ing and wrestling against his lusts, My punishment is greater than I 
can bear, Gen. iv. 13. And hence it is, that a natural man doth 
never oppose sin, as it is a cause to interrupt fellowship and com- 
munion with God, or from that divine principle of Christ's love 
constraining him. O but the principle of a natural man wrestling 
against corruption, is selfish and low ! and if there were not a hell, 
and a place of torment, natural men would take a latitude to them- 
selves, not to mortify sin. But sure it argueth a divine and heroic 
spirit, and plausible to them, who hare Christ in them, their hope of 
glory ; that though there were neither any regard or remuneration 
of their obedience, neither any punishment of their disobedience, yet 
simple desire to please God, and not to profane his holiness, which 
he loveth, doth tie them to obedience. I may confidently say, that 
those who never knew what it was to have that three- fold cord, and 
that precious triple chain binding them to obedience, and conduc- 
ing them to mortify their lusts, viz. The holiness of God, the fear to 



SPIRITUAL WARFARE. 315 

interrupt communion and fellowship with him, and the love of 
Christ) may question, whether or not they ever were seriously 
engaged in this holy warfare ? But withal, we do not deny, but 
the fear of punishment is likewise a most divine principle of morti- 
fication in its own place ; but except there be somewhat higher, it 
is not to build upon. 

The third difference is this, that a natural man studies more to 
restrain sin, than to mortify it ; for he is a man that resteth satis- 
fied with the restraint of the actings of sin, though there be no mor- 
tification of that vicious inclination which is in the man : this is 
clear in Ilaman, Esth. iii. 5, in Saul, 1 Sam. xxiv. 16, 17, and fol- 
lowing verses, compared with 1 Sam. xxvi, 2, and the Scribes and 
Pharisees, Matth xxiii 25. But the mortification that the heart 
requireth is of a higher nature, Gal. v. 24, where we are command- 
ed, to crucify the flesh, with the affections and lusts ; not only to res- 
train the acts, but to mortify (he habits. We confess, it is a diffi- 
culty to determine the difference betwixt the restraint of sin, and 
mortifying of sin ; and this maketh it the more difficult, that sins 
which are really mortified, sometimes a Christian may be overtaken 
to commit ; which I conceive, seldom or never holds of sins that 
are more gross, but holds oftentimes of sins that are of a lower na- 
ture and degree : 3'et these things may a little point forth the differ- 
ence : First, A Christian who hath sin mortified, is filled with much 
divine joy and satisfaction, in the mortifying of it, which we con- 
ceive partly doth proceed from this, that a Christian, when he is 
honoured to mortify a lust, ordinarily then receives the intimation 
of his peace and interest in God, in a more lively and spiritual way. 
And secondly, Because, at that time also, he doth receive much pre- 
cious and sweet communion with God, his soul then is in life ; 
somewhat of this is pointed out to us, Rom. viii. 13, and Rom. vii. 
24, compared with verse 25. Thirdly, The difference may be known 
by this, that when a man hath been much in the exercise of fasting 
and prayer, for the mortifying of such a lust and idol, and hath not 
attained to this with great facility, there is great appearance that, 
upon the desisting of tentation, and the actings of his spirit to com- 
mit such a thing, such a lust is mortified, and not restrained only : 
there is somewhat of this pointed out, Matth. xvii. 20, 21, where it 
is said that the power of casting out of devils, goeth not out but by 
fasting and prayer. We conceive, the place is principally to be 
understood concerning the faith of miracles, though by proportion 
and analogy, it may hold of sanctifying faith. O ! our lusts in these 
days do rather go out than are cast out ! They rather die to us, 
than we to them. Fourthly, The frame of spirit which we have 
after mortifying of a lust, may let us see whether it be a real work, 
or only some restraint for a time. A man that doth attain such a 
length, as really to mortify and crucify any lust, is much taken up 
in the exercise of praise, Rom. vii. 2.5, 1 Cor. xv. 55, 56, 57. He 
is under conviction of his duty to bless the Lord ; though he is also 
convinced of an impossibility of blessing him as he ought to be ; but 
we think when lusts are restrained only, and not mortified, the man 
is not so much taken up in the exercise of praise. O what heavenly 



31 () SPIRITUAL WARFARE. 

eulogies and songs of praise have the saints penned unto the unsearch- 
able and omnipotent grace of Christ, when they have been enabled 
to overcome and crucify a lust ! Their souls hare been inditing a 
good matter concerning the pra i se* of the King, their tongue hath been 
as the pen of a ready writer. And this may, lastly, point out the dif- 
ference : sins that are mortified, do not for the most part presently 
recur so as to obtain victory over the Christian : we confess, Satan, 
to weaken our confidence, may assault us with tentations to commit 
that iniquity, that so we may be brought to call in question our real 
and spiritual victory over it : but if lusts only be restrained, they 
cannot be long away from obtaining victory. This is clear from Esth. 
iv. 10, compared with the following verses : as likewise from 1 Sam. 
xxiv. 10, 17, &c. compared with 1 Sam. xxvi. 2. 

The fourth difference is, a natural man is not constant in his 
wrestling against his corruptions, but takes it by fits and starts ; 
either when he is under affliction, or some other sad occurrence that 
doth befal him, or through some sharp and sudden conviction of a 
commonly enlightened conscience : but he that is really taken up in 
this spiritual warfare, hath a constancy in maintaining of it, at least 
in his endeavours ! this is clear from Acts xxiv. 10, and Col. iii. 5. 
And indeed that woeful inconstancy that we have in this spiritual 
warfare, doth evidence our little real engagement in the work. Are 
there not many here, who can interrupt the warfare many weeks, 
and yet not be much under either the discovery of their loss, or un- 
der any impression of sorrow because of it ? Sure if this were be- 
lieved, that there may be more lost in one day, than can be gained 
in many, we would endeavour to be more constant. O but grace is 
a tender thing, and we ought to keep it as the apple of our eye. Alas ! 
there are but too many who slacken their endeavour against sin, and 
will lie idle many days, and yet are ready to think that, when they 
please, they can shake themselves free of their lusts, at other times ; 
but to these we shall only say this, Beware, lest that dispensation 
once meet you, that when ye shall begin to shake yourselves free of 
your lusts, and of your bands, your strength shall be gone from you, 
and then your enemies shall lead you captive, and put out your two 
eyes. O but sometimes our corruptions get such advantages over 
us, that we may say, Video meliora proboque, deteriora sequor ! 

The fifth difference is this, they go not about this warfare from a 
right principle, which the Christian doth : the one wrestles in his 
own strength, but the other resting upon the strength of Jehovah^ 
that everlasting strength : this is pointed at, Rom. viii. 13. There is 
a command, that a wrestling Christian studies always to obey : a 
Christian uses much that precious divinity of David, 1 Sam. xvii. 
45, 40, when he goes to war. And alas ! there are many that are 
living under the apprehension of this warfare, who, in the day of 
their accounts, we fear shall be found never really to have entered 
the lists mi&h principalitiet and powers, and spiritual wickednesses. 
And it is no wonder that mam of us be foiled by the hand of our 
iniquities, we not having Bitten down first when we engaged, to con- 
sult whether we, with our ten thousand, were able to meet him that 
came against us with his twenty thousand. We engaged without 



SPIRITUAL WARFARE. 317 

the apprehension of difficulty, and so no wonder we be overcome 
without much difficulty. Now examine yourselves by these, whether 
indeed you be engaged in this spiritual warfare. 

Now that which, secondly, we shall speak to, shall be, to those ad- 
vantages that a Christian may have, by being continually taken up 
in the spiritual warfare. 

The first advantage is this, it is an excellent way to obtain victory 
over those lusts and idols wherewith we are beset. We conceive, 
it is no wonder that this be the great and general complaint of 
Christians in these days, that they are led captive by the hand of 
their iniquities, and that the voice and noise of the spoiler is so much 
heard with them, because they are not taken up in a constant debat- 
ing and contending with sin : there is somewhat of this pointed out 
to us, Rev. iii. 5, where though that promise.be principally under- 
stood of the reward of an overcomer, when he shall be above, that 
he shall be clothed in white ; yet we think it may include this, that a 
man that is in the way, and constant exercise of overcoming, shall 
attain to much divine conformity with God, and much divine de- 
formity with the world : and to those who are much discouraged 
with their little success, and apparent overthrow in this war, not- 
withstanding of their constancy in debate with their lusts, we shall 
only speak that for their comfort, by way of allusion, which is in 
Dan. vii. 12, Their dominion shall be taken from them, but their lives 
shall be prolonged for a season, and a time. The dominion of your 
lusts shall be taken away, though their lives may be prolonged for 
your exercise and dependence on him for a short time and season : ye 
may have tribulation in this spiritual warfare ten days ; but be convin- 
ced of this, that the day is coming, when ye shall sit down upon a 
throne, after ye have overcome, as Christ also did. Once ye shall 
stand and defend the field, when all your lusts shall flee as chaff before 
the wind. Albeit oftentimes our discouragement speaks that word 
which Saul spake to David, 1 Sam. xvii. 33, (when we are to Avres- 
tle with the devil) Thou art not able to go against this Philistine, to 
fight with him : for thou art but a youth, and he a man of war from 
his youth : yet a Christian ought to answer, Through God I shall do 
valiantly. 

Secondly, It is the way to attain much divine consolation, as is 
clear, Rev. ii. 26, To him that overcomcth, will I give to eat of the hid- 
den manna; which is (as we conceive) in part, he shall have of the 
consolations of the Holy Ghost, though it be principally understood 
of Jesus Christ. O what divine contentment and unspeakable so- 
lace of mind doth a Christian attain by entertaining constant enmity 
against his lusts ! I am persuaded, that which doth interrupt a 
Christian's peace much, is the interruption of that holy and divine 
enmity which we ought to have against sin : believe me, there is 
more real satisfaction to be found in one day's serious debate against 
sin, than in having an eternity of enjoyment of the most flourishing 
pleasures in the world. Ye may sow in tears in this warfare, but ye 
shall only reap in joy. The first part may be true of the men of the 
world, in their pursuits after their pleasures, they do sow in tears ; 
but it was never yet heard nor left upon record, that they did reap 



318 SPIRITUAL WA11PARK. 

in joy ; there was always a correspondence betwixt their seed-time 
and their harvest ; but there is a divine transmutation and dispro- 
portion betwixt the seed-time of a Christian and his harvest ; un- 
speakable joy can spring of the root of their most bitter sorrows. 

Thirdly, It is an excellent way to maintain the faith of our inter- 
est in God. This is clear from Rev. ii. 17. where Christ giveth this 
promise to the overcomcrs, that he will give them a />< /'• name, which 
holdeth forth their adoption and interest in him, which i«> man can 
know, but he that reeeiveth it: and certainly there is nothing that 
overclouds a Christian's hope so much, nor darkeneth his interest, 
as an intermission in this holy warfare. Yea, more particularly, he 
attaineth to more certain persuasion of his victory over his corrup- 
tions. There is somewhat of this pointed out, 2 Tim. iv. 7, 8, / 
have fouffht the good fight of faith ; — and hence he doth infer, that 
there is laid up for him a crown of righteousness: which doth cer- 
tainly import and conclude in its bosom, that Paul, upon his con- 
stant endeavour to wrestle against corruption, did attain to much 
certainty of overcoming. I think it altogether impossible for a 
Christian, intermitting this holy warfare, to entertain any divine or 
assured persuasion that there is a blessed issue and period unto his 
warfare. And we think it is from this, that oftentimes God's own 
cry out, Who eon stand before the children ofAnak? and do conclude 
to make themselves a captain, and go back unto Egypt : though we 
think, that if we were constant in this, we would be taught, not only 
to entertain a holy undervaluing of them, but likewise a divine cer- 
tainty of overcoming. I think a Christian hath not only that ad- 
vantage by being constant in this warfare, that he is brought to an 
assured persuasion that he shall overcome, but likewise doth most 
sweetly conclude, that the strength of his corruption is gone, there- 
fore he may go up and war with them. 

Fourthly, By maintaining this warfare, a Christian gets much 
experience ; by it he attains to much distinct apprehension of the 
deceitfulness of him who is the deceiver of the brethren. We are per- 
suaded, that those who are constant in this warfare can speak most 
to those singular subtilties of Satan, and can most distinctly fathom 
those deep devices of his; as likewise, they can most take Dp the 
unsearchable deceitfulness of their own hearts : and there is, no 
doubt, no small advantage in the taking up of these two, both 
that we may be provoked unto self-diffidence ; as likewise, to have 
our confidence and hope much reposed upon Jesus Christ, who is 
the captain of our salvation, that we may be constrained in that day 
when the blast of the terrible one is as a blast against the wall, and 
when the archer doth shoot at us, and grievously wound us, to go 
unto him, whose name is un everlasting strength, so that by his 
strength we may be enabled to overcome. 

That which, third///, we shall apeak to, shall be, what is the reason 
Christians do obtain so small victory in this spiritual warfare? And 
in this, we shall not only speak to those moral and culpable causes, 
why Christians do not obtain much victory, but we shall likewise 
speak a little to those divine and precious ends that God hath in 
denying victory to his own, who in some small measure, are enter- 



SPIRITUAL WARFARE. 319 

taining a constant enmity against their corruption. And as for the 
first, It doth proceed from too much self-conceit and presumptuous 
opinion of their own strength. I am persuaded that that which made 
Peter so incapable to resist the tentations of denying Christ, did much 
proceed from that word, which is in Matth. xxvi. 33, Though all 
inert shall be offended because of thee, yet mill I never be offended. There- 
fore we think that the first and most excellent way to obtain victory 
isj to be dwelling under the apprehension of our own weakness to 
overcome; that holy and divine paradox being always made true, 
that when we are weak, then we are strong : and we may enter the 
lists with our corruptions, having no confidence in the flesh, but 
desiring, in the name of the God of Israel, to wrestle with the strong- 
est Goliah that we meet with. O but humility is a most sweet and 
strong armour, wherewith a Christian ought to be clothed, when he 
goeth to war ! he must walk in that holy fear which may be con- 
sistent with faith, and entertain so much faith and spiritual confi- 
dence, as may not altogether cut off holy fear. 

There is a second cause, which is, too much entanglement with 
the pleasures and affairs of the world : it is impossible for one who 
is taken up in the continual noise and buzz of things here below, to 
be an overcomer. Hence Paul presseth, 2 Tim. ii. 4, That no man 
thai warreth ought to entangle himself with the affairs of this life, that 
he may please him, who hath chosen him to be a soldier : and that word, 
1 Cor. ix. 25, He that striveth for the mastery, must be temperate in all 
things : Oh ! ofttimes, through the deceitfulness of the world, and 
pleasures thereof, we are led captive by the hand of our iniquities, 
and do fall before our enemies. I know nothing so suitable and help- 
ful for a Christian to overcome, as to be denied to these three car- 
dinal and fundamental temptations, by which Satan standeth to al- 
lure us, which are the lust of the eye, the lust of the flesh, and the pride 
of life ; that our eye may not take in any sweet and pleasant repre- 
sentations of the transient vanities of the world ; neither may our 
sensual appetite be taken with the taste of those bitter and most sour 
delights ; neither may we be ambitious in the enjoyment and actual 
possession of them. 

There is a third cause, which is, that we are not taken up in the 
exercise of watchfulness ; this is certain, that the exercise of this 
grace hath most divine influence for the overcoming of our cor- 
ruptions ; as is clear from Matth. xxvi. 41, and Mark xiv. 38. That 
ought to be the great motto of a Christian soldier, which ought to 
be engraven upon his arms, watch. Watchfulness is not only effec- 
tual for overcoming in this respect, as it doth discover unto us our 
temptations, when they begin to assault us, but likewise it taketh up 
the subtilty and strength of our temptations ; as likewise it taketh up 
the weakness and inability in the Christian to resist that tempta- 
tion ; and if these three be attained, seldom or never is a Christian 
foiled by the hand of his iniquities ; therefore, that which I would 
say to the Christian soldier, I would say unto all, watch. 

There is a fourth cause, which is, that we are not much taken 
up in the exercise of secret prayer. Prayer being indeed that noble 
and spiritual weapon, by which Christians do overcome, as is clear 



320 SPIRITl/AL WARFARE. 

from Matth. xxvi. 41, and 2 Cor. xii. 7, where Paul, when a MM* 
■ of Satan buffeted him, was constrained to beseech the Lord 
thrice: a practice much unknown by the most of Christians, who 
know not what it is to pray without ceasing, when they are tempted 
without interruption. I think, of almost all the weapons that a 
Christian taketli to resist temptation, this is most effectual ; for when 
Satan seeth that a Christian improves the temptation so much for 
his own advantage, as to make it an errand to go to God, then he de- 
sists and gives over to contend. I confess, a Christian may in so 
far glory in his infirmities, as they give him an occasion to converse 
more frequently with God. O ! but had we spent more of our 
time in conversing with God, when we were alone, we might have 
attained many sweet trophies and fruits of our victory, which now 
we have only in hope and expectation. 

There is & fifth cause, which is, that we are not much taken up 
in the exercise of faith, which is that general piece of armour that 
Paul doth prescribe unto the Christian, Eph. vi. .16, Abor,> nil, tnk~ 
hi : i the shield of faith, wherewith ye shall be able to quench all the Jit rg 
<l<irl.< •■fill' Wicked. There is that sweet note of commendation put 
upon this armour, that there is no temptation a Christian can meet 
with, but through the exercise of faith he may be able to overcome 
it : hence Paul saith, Ye shall be able to quench all the fieri/ darts of 
the devil. This piece of armour is not only defensive, but we may 
say, in some measure, it is offensive likewise. Now faith helps a 
Christian to overcome his temptations and corruptions, wherewith 
he is assaulted, not only by laying hold on the infinite strength of 
him who is the Captain of Salvation ; but likewise faith is that grace, 
which hath the most subtle and divine eye in taking up the strength 
of corruption. O but a man much in the exercise of faith is a man 
that can pass a most accurate sentence upon his lusts and idols 
wherewith he doth rencounter! There is nothing impossible to the 
believing man. And, I think, if there be any grace by which a 
Christian doth ascend most to a divine similitude unto the omnipo- 
tency of God, it is by the grace of faith ; hereby is the Christian's 
power most extended. O but faith will make those that are weak, 
strong ! Therefore we would desire you to be exercising your con- 
fidence upon him, who is that munition of rocks; so that through 
him, ye may overcome, as likewise through the word of his testi- 
mony. 

This, lastly, may be a cause, that after some small victory over 
our lusts, we are ordinarily entangled with security, not knowing 
what it is to make the victory over one lust a sweet provocation to 
the overcoming of another. I think, (if we may allude unto that 
word, which is in Psalm xviii. 37,) it ought much to be the practice 
of a Christian, Y''> pursue his enemies till //. o» rtake them, and n. ver 
to return again till they be consumed: that by the strength of him 
who is Jehovah, Ave may run through <t ^<<y, and by our God, we 
may lean over a mall. O ! but constant exercise in this war, never 
proclaiming a cessation of arms, woidd make a speedy riddance of 
all adversaries; He then should teach <>>'>• hands /<< //•-//•, and by our 
an, it a bote <>/ steel might be broken. I think, that which made David 



SPIRITUAL WARFARE. 32 L 

so little successful over his lusts after some small victory, was his 
security ; as likewise in Peter. There is no discharge in this war 
till death, and then we shall receive our everlasting arrears for all 
our toil. 

Now to the second, those divine ends that the Lord hath in this, 
why Christians do not attain victory over their lusts, though in some 
small measure endeavouring constancy in war ; it doth either pro- 
ceed from this, that God knows that we can better improve a wrest- 
ling estate, than an overcoming estate ; while we are here below, 
we can less dispense with war, than we can with victory. There- 
fore, while we are travelling through this wilderness, he doth still 
keep us in exercise with serpents and scorpions ; Or it doth much 
proceed from this, that we may be kept in a constant dependence 
upon God, and may entertain a holy and constant correspondence 
with him : it is certain, that if we were not constrained to walk 
with God, through a principle of necessity, seldom we would walk 
with him through a principle of duty, or from a principle of love ; 
for it is obvious to a Christian upon his secret search, that we walk 
most with God, when we stand most in need of him. It doth 
likewise proceed from this, that we may be kept humble while we 
are here below, and that we may not be exalted above measure : as 
also, that the grace and power of our blessed Lord Jesus, in helping 
us to overcome, may be rendered more conspicuous and evident; 
this being the great stage in which Christ's power doth most emi- 
nently act and appear over our weakness, and the apprehensions of 
these insuperable difficulties, wherewith we are beset, and oft over- 
come. 

Now to shut up our discourse, we shall desire, that once ye may 
give up your names unto Jesus Christ, to fight under his royal ban- 
ner : and believe me, though your corruptions were never so strong, 
yet at last ye shall overcome them. The certainty whereof is made 
out unto you by this, That our blessed head hath led captivity captive, 
and now is exalted at the right hand of the Majesty on high : and the 
hope and expectation of that blessed issue, may make you rejoice, 
with jog unspeakable and full of glory. 



SERMON II. 



Gal. v. 24 — And they that are Christ's, have crucified the flesh, with the 
affections and lusts. 

O ! when shall that great and excellent wonder be seen in heaven, 
which John did see, (Rev. xii. 1, 6.) to behold the invisible church, 
and those that are expectants of heaven, which is that woman clothed 
and adorned with that spotless and beautiful righteousness of a cru- 
cified Saviour, which is pointed out by her being clothed with the 
sun, and to be regulated by the doctrine of the twelve apostles, 

x 



322 SPIRITUAL HARF.UtK. 

which are indeed those precious stars that will bring us unto the place 
u here ( liri-t lies, and will sweetly conduct us unto him ; and withal, 
to have that great idol under our feet, the world, the divine emblem 
of which is the moon, because it is subject to many vicissitudes and 
changes, and hath most different and contrary aspects ? We con- 
ceive, that if many Christiana were to be painted, we might fix 
the moon upon their head, for they use not the world as their ser- 
vant, but as their master : mortification is an exercise that doth not 
suit with flesh and blood ; it is a hard saying to a man settled upon 
the dregs of nature, and yet incorporate in that old stock. O ! but 
it is sad divinity to many, That except one die with Christ, they can- 
not reign with him ; we must win to the fellowship of his suffer- 
ings, and be conformable unto his death, before we attain to the 
resurrection from the dead : we love to divide those things that God 
hath conjoined, to take Christ for righteousness and salvation, but 
not for a king, and for sanctification. And if it was an evidence 
unto wise Solomon, that she was not the mother of the child, who 
pleaded for the dividing of it ; so it may be supposed that he who 
will not take a whole Christ, but would have him divided, is not one 
that is predestinated unto the adoption of children. We confess, 
there are many that love Christ's coat, rather than his graces ; and if 
they pursue those, it is more after those graces that are adorning 
than saving. And we conceive that there are these three graces 
that a hypocrite doth most pursue after — there is the grace of prayer, 
and the grace of knowledge, and the grace of humility ; and of the 
last we may say, a hypocrite may endeavour to personate it, but there 
is always within his bosom some convictions of his little attain- 
ment ; it is impossible for a hypocrite to think himself nothing. And 
O that we could once attain to that precious length of Christianity, 
as to be entertaining a holy oblivion of our attainments, and a sanc- 
tified memory of our imperfections, that the former may be written 
(as it were) in the sand, and the latter might be engraven in the 
fleshly tables of our hearts, and kept constantly upon record. We 
confess, there is not much of our leaf that withers in these days, but 
much of our fruit withers and decays : O ! is not man become so 
brutish and ignorant, that he may be sent unto the beasts of the 
field, to be instructed of that which is his duty ? Solomon makes 
mention of four beasts upon the earth, which are little and exceed- 
ing wise, Prov. xxx, 21, 25, 2(i, 27, all of which may teach us some 
spiritual doctrine. First, There are the ants, which may teach us 
that grace of divine providence and Christian policy, in laying hold on 
our occasions and opportunities, and which, though they be not strong 
people, yet provide their meat in summer : and no doubt, we should 
be fighting with our spiritual enemies, while it is day, for the night 
cometh wherein no man can fight : actions done in season add a 
great deal of lustre and perfection to them, every thing being beau- 
tiful in its season. Secondly, There are the conies, who may teach 
US that grace of denial, to distrust our own strength in the day of 
straits, to run unto him who is that munition of rocks, when the blast 
of the terrible One k as a storm against the wall? for they being a 
feeble people, make their houses m the rocks • and no doubt, atheism 



SPIRITUAL WARFARE. 3 C 23 

and idolatry, are the two great impediments of mortification ; too 
much confidence in ourselves, which is idolatry, and too much dif- 
fidence in God, which is our atheism ; moreover, we may go to the 
locusts, which would teach us that primitive grace of unity, for 
though they want a king, yet they go forth in bands. And lastly, We 
may go to the spider, which may teach us that grace of spiritual-mind- 
edness, and of aspiring after those sublime and excellent things of 
God, for they are in lings' palaces. And O ! to be more conversant 
with heaven, and those things that are above : this would make us 
distaste these lower springs, and they would be to us as the waters 
of Marah. 

But to come more particularly to the words, you have many pre- 
cious things concerning mortification, holden forth, which is that 
precious and cardinal grace, of which we intend at this time to 
speak ; you have the infinite advantage of this grace held forth, viz. 
That such do meet Avith divine intimation of their interest in Christ, 
and that they are Christ's, which is indeed the high elevation of a 
Christian : and this is clear from the words, that such an one may 
from this gather, that his name was written in the ancient and pre- 
cious records of heaven. And no doubt, little divine wrestling with 
our corruptions, makes us to have the extract of our peace so often 
withdrawn to our sense : there is this held forth concerning it — the 
extensive nature of mortification, that a Christian ought to mortify 
the flesh, which is original sin, which is so called, not only because 
of that woeful knot of amity and affection that is betwixt us and our 
lusts ; hence that word, No man ever hated his own flesh ; (O ! these 
invisible knots of union that are betwixt us and our lusts ;) but it is 
so called because sin hath contaminated the whole man, so that from 
the crown of the head to the sole of the foot, there is nothing that is not 
defiled ; as likewise, because during our abode in those tents of mor- 
tality, we must have this woeful and sad companion, and there is an 
unchangeable and unalterable decree of heaven, that during our 
time of minority, we should have that bad associate : but more, a 
Christian should mortify his affections, which are his predominant 
lusts, to which our affections are so much joined, and our soul doth 
go out so much after ; as also his lusts, which are the first motions 
and risings of corruption within one, and withal, may comprehend 
the eschewing the first shadows and appearances of evil, Prov. iv. 
14, 15, Enter not into the path