4^e ')./. i^ 5jt o^ i:a. .^^^ 3^a. "^2^ OF THK AT PRINCETON, N. J. i> c» ::%■ -'ii. •!- 1 c> :>r o li- S A M U E L A G N E \V , OF PHILADELPHIA, PA. 9hci^^ ^cTtt^^./^^^ |, Case, Bookf e<:?s=5>es<^^®- o Divisic SecfiG ^■■^'^ — =^'- bs'*^^©-*" THE MYSTERY O F GODLINESSfc^ , ConfiderM in ^Lf ^^^^^ LXI. SERMONS. , WHEREIN Zi^/'/- The Deity of Christ is proved upon no other Evidence than the Word of GOT>^ and with no other View than for the Salvation of Men. In Two VOLUMES. ^ By THOMAS^BRADBURT. Jer. XV. i^-, 1 6. Knovo that for thy Sake / haie fufferd Rebuke. Thy Words were four J, and I did eat tUm, and thy Word was unto me the Joy and Rejoicing of my Hearty for I am called ^y T H Y Name, 'o Lord God of Ho/Is. ~"^ Vol, 11. London : Printed for T H 6. C o x, at the Lawk under t\\Q Royal Ex(bar7g^o M.DCC.XXVI. ^•^v f^ ^ 4^S SERMON XXXII.'?.? C:^?ti?:fi- I Tim. hi. i6. Bel'iev'd on m the world. H E S E words carry our thoughts S E R M." into the fifth branch of the Chriftian XXXII. Religion, or, as the Apoftle calls it, the^^"^^^^*"^ record that God has given of his Son* » J*" '• ^* And it's like all the refl, a myftery ^^^ of godlinefs^ that God fhould be manifeft in the feJJj; and after all the fcandal that he met with there, jufiified in the Spirit, That when he was re- fused of men, he fhould be /een ofu4ngels, ?nd up- on the contradi(flion of the yeivsy preached unto the Gentiles: and this fo very effedual to their advan-^ tage, and his reputation, that he is believ'd on in the -world. I ihall here proceed by that method which I have obferv'd all along in the other parts .of this glorious fub)e(5l ; that is, Vol. II. H h " i. Shew 466 B E L I E V 'd on m the World. S E R M. 1. Shew you the fenfe of the phrafe, or whac XXXII. jj ^5 for the vvorld to believe on Chrifi, ^'^''^y^ 2. Open this as an argument of his true Divini- ty ; that He who is fo believed on can be no other than the moft High God. 3. Confider it as ^myftery-i that bears a place a- mong thofe many things that are too wonderful for us ; fuch as are high, and we cannot attain unto. 4. Let you fee the benefit of fuch a dodrine : it is a my fiery o^ godlinefs^ and helps on the reU- gion that ought to be our concern and pradicc. I. We muft enquire what is farther faid of Him, concerning whom we have heard fo much already: and the branch that I am now upon gives ns glad Lukeii. tyd'mgs indeed. They tell us of d^ glory to God in '4- the highefti they introduce a peace upon earthy and proclaim a good tvHI towards men. We have heard before that he was preach'd unto the Gentiles, a- mong people who fought him not, and were not Ifa.Ixv. i.cdl'd by his name, but continu'd without Chrifl for Eph. ii. feverai generations, firangers and foreigners. Now, ^^' it is a natural enquiry. To what purpofe is the re- port carried among the Gentiles, which had fo ht- tle influence on the Jews ? Is Chrift any gainer in his revenue, or they in their falvation ? What's the advantage of it I We may anfwer, much every way, becaufe he was believed on in the 7vorld. This part of our religion tallies exadly to the other, that we were laft upon. There's no pro- portion between his bdng manifsfi in the flefi, and jfiflified in the Spirit, Thoufands faw him, and heard him, to whom the Spirit gave no fuch teftimony. The witnefles to his incarnation were Saints and linners, Jews and Greeks, good and bad, friends and A(51:s ii. enemies. Jefns of Afaz,areth was a man approved ^^' of Gvd among Um by figns and miracles^ which God did by him in the miM of thcm^ as they themfehes alfi Believed on tn the World. 4^7 dp) knew. But when he is jufUfied, admir'd, ap-S E R M. prov'd of, and heartily chofen, this was only done XXXII. by thofe to whom the Spirit had glorified him. ^•^'^^^'^ Now, tho' there's no proportion between his being manifeft and his being juftificd; yet there's fome- rhing that looks like it between the fourth and jifth branches of our religion. His being preach'd un- to the Gentiles is anfwer'd by this, that he was belie v'd on in the v/orld. Not but that feveral would hear tl>e former, who are eternal Grangers to the latter j for death and deflruEiion fdy^ We hav&. heard the fame of him with our ears. But there's a harmony between thefe parts of the Chriftian Dot5lrine in two particulars. Firfi^ the fuccefs or refult of his being preach'd is, that he is heliev'd on. To this end did he receive gifts for men, and gave fome ^pojiles^ Prophets^ Evanve" lifis^PaftorSy and Teachers. And, Secondly^ the place where this attempt was made, is that where no fuch event could be expeded : he is preach'd a- tnong the Gentiles ; thofe parts v/here grace and re- velation had employ 'd no culture ,* the unprepar'd regions of the earth. V/ell, he is believ'd on i« the worlds in thefe urriikely countries. As the day- jfar had arifen upon the people that fat in darknefs and faw no light, fo it did not fhine out in vain, but made known to 'em a falvation by the remijjion LuVc u of their /ins y thro' the tender mercy of ottr God, and 7^*79* gHtded their feet into the 7vay of peace. In opening out this head of Divinity, I ihall obferve both the things now mention'd. 1. Whit it is for any people to believe on Chrift. 2. That thus he was believ'd on in the Tvorld, I. What is it for him to be believ'd onf yoiz know this is a word of great repute in the new Teftament, and very often exprefies the whole of our religion, as it takes in both the duty and the H h 2f expectation 4^8 Believ'd on tn the World. S E R M.expe»f^acion of a Chriftian. And tho' fometimcs XXXir. j^ fignifies only a bare aflent to the truth of what ^^'^'^^'^^ he faid, yet the more ufual meaning is of a greater latitude. It may be confider'd feveral ways. As regarding the doElrine that Chrift has reveard, there beheving is being fatisfied that it's all true. As regarding his Verfouy there believing is clofing with liim as the anointed of God. In refpeft to our hofe-, beheving is that dependence by which we receive the benefits that he gives, and wait for thofe that he has promis'd. With refped to our dutj^ believing goes out into hfe and pradice. It bears all thefe mterpretations in the book of God. And as in our text we are call'd to confider the fuccefs of his Gofpel among the Gentiles, fo when it is faid he was believ'd on in the worlds I think we m.ay take the expreffion in its whole latitude, and you will find that they who do indeed believe on Him, may have the following charaders af- firm'd of them. They receive tKe teftimony that he has given of himfelf : they look upon him as the only Saviour of a loft race : they rely upon the righteoufnefs that he has brought in for their acceptance with God : they derive from his fnlnefs the graces of the holy Spirit : they increafe in the life of God by fupplies from Him : they regard him as their great Comfor- ter in every time of need : they obey him in all manner of converfation ; in particular, they live in the ads of religious ^uorjloip to him : they truft in him for a froteciion to the end of life : they look to him as the Finijloer of their faith. All thefe things go by the name of believing : and tho' a good man may not have 'em in an equal evidence, yet there's fuch a connexion among 'em, that where there's one, there are all. ( I.) I begin with that which feems to be the low- eft ad of faith : and chat is receiving the teftimo- ny Believ'd on m the World. j\.6^ ny he has given of himfelfj believing that his doc-'^ E R M.' mne is of God, that it came from above. This ^XXII.. takes in not only what he faid in Perfon to his dif- ^"'^^'^^^^ ciples, whom he had choCen, but what he has lince told 'em by the holy Ghoft, and with which re- velations he has completed the rule of faith and hope. So that no man can make any additions to the words of the prophecy of this book : he has fed' d up the fajings. Believing in this cafe is de- pending upon the authority of the Scriptures, that they are given by infpiration of God, and that by them 2 Tim.iif, the man of God may he perfrt}, thorowly furnijh'd to '^' ^7* every good work^ He that fets up any other rule belldes the Bible either for our pradice or comfort, is no behever; becaufe in the revelation that a Sa- viour gives of himfelf, he has ftruck off our re- gard from every one elfe. Our faith is never to fiand in the wifdom of men, i Cor. iV. And, '' whatever infinuations are given about, S* '' there's nothing that my foul does more abhor, <« than tofet up the decrees of men as the grounds '' of believing." That's rather to deny the faith than to promote ir. We don't believe in creeds, catechifms, and confefTions, much lefs in thofe per- " Ions who compil'd *em. All the profeflion that can be made upon th.efe heads is, that we take the doflrine as it is there exprefs'd, to agree with the revelation contain'd in the Scriptures : iVe write no % Cor. i. other things unto yon, than ivhatyou read and achnoW' ^ 5 • ledge, and I trufi yon fijall acknowledge even to the end* Evil men and fedmers wax worfe and worft, zX\m.\\u deceiving^ and being deceived: inoppofition to whom, ^3' '+> we continue in the things that we have learn d and been ^^' affurd of, knowing of who?n 7ve have learn d *em ; and that from children we have h^own the ScriptPtrcs, which are able to make us wife to falvation, thro' faith which is in Chrifl Jefm. H h 3 You 4T0 Believed on m the fj^orkl. S E R M. You may think that fuch a believing as this is XXXII. no great matter : that we grow into it by time ; ^'^'''''^''^'tis only the maiiufadure of education, and is e- ftabliOi'd by the laws of the country. And indeed if we are believers to no other purpofe than this, it's far from being the faith I am fpeaking of. But neverthelefs, the Scripture has plac'd our re- i:eiving the teflimony of Chrift Jefus a great deal higher than fome are apt to imagine. What a no- ble account does John theBaptifi give of fuch abe- Joh.iii. liever? What Chrift had feen and heard^ that he de- i^' 33- clardj and he that received his teflimony has fet to his feal that God is true. He has given a fort of affurance to all the promifes that are upon record. He is a voucher to the Divine faithfulnefs in the midft of an unbelieving world ; and therefore our Saviour makes it no fmall matter to be received e- vcr. II. ven in this fenfe : We fpeak^that we do k^ow-y and tefiijie that 7ve have fern, and ye receive not our wit- nefs. His enemies came with a fnare, if not with a fcorn, faying, Mafter^ ive know thou art rightemsy and teachefi the way of God in truth. But it's what they were not fatisfied in, tho', as he faith, none could convince him of evil. And indeed there's a great difference between a man's being able to run down the evidence that's given of the Chrifrian religion, and his receiving the love of that truth, Pdany a one dare not deny it, who yet cannot be faid to believe it. We read of fome Jews who believ'd on him^ of whom he |b!i. viii. faith afterwards, Te are of your father the Devils and ^i, 44, the lufls of your father ye 7i>ill do : hecaufe I tell 4f> 4^> you the truth, ye believe me not : none of you convin- ^'^' ces me of Jin ^ and if I fay the truths why dont ye he^ lieve 7ne / He that is of God, hears God's words : ye therefore hear 'em not 3 hecaufe ye are not of God, I am apt to think it is with reveal'd rehgion as it is with natural. There are thoufands who cannot Believ'd on in the IVorld. 471 get over the arguments they meet with for the be-S E R M. ing of a God, and yet are fooJs enough to fay in XXXII. their hearts there is no God, Their minds and con- p^^'^^^*^^7 fciences are defil' d : they prof efs that they kiww God, jif^'i^^ but in works they deny him; being abominable^ difobe- i6. dientt and to every good work^reprobate. Whenthefe people are converted, their believing is to quite a- nother purpofe ; which fhews it to be from quite anorher principle. Juft (o it is with the authority cf Chrift in the things that he has faid of him- felf : Tho' a perfon may not know how to diipute againft *em, yet there's a great deal more goes to a thorow conviction. When our Saviour had fent the difciples of yo^» back to their miafter, with that which would con- firm himy and might perfuade them^ that the dead are raised, the deaf hear, the blind fee, the lame walk^ Mat. xi. j*, and the lepers are cleansed, he adds, Blejfed is he 7vho' ^^ foever Jhall not be ojf ended in me \ q. d, notwith- ftanding all the evidence that makes you converts, yet the work muil: be afcrib'd to a Divine power as well as a moving argument; for that which a- bundantly fatisfies you, will be of no weight to millions of other people. We may complain, after all our pains, to eftablifh a do&ine that's call'd the wifdom of God, Who has believ'd our report !Ui, liii. i. people rather take the Chriftian religion for grant cd, than look into it ; and the confequence of this is, that they will be carried away with every wind of doclrine. Tho' the minidration of the Spirit is glorious, tho* they who are employ'd in it ufe great plainncfs of Jpeech, tho' . they renounce the hidden things of difhonefty, not walling in craftinejs, ^(^yiCor.iv. handling the v^ord of the Lord deceitfully, bat by ma^ *' 5' 4- fjifeftaiion of the truth, commend themfelves to e- very man's confcience in the fight of God ; yet after all this, Our Go/pel is hid, and many are lofl. We have need therefore not only to look into the H h 4 book 47^ Believed on m the World. ^ E R M.book of God, but at the time of doing it, to waft *XXXII. up i\^^ fanne defire with David, Lord, open thoH mine y^'^'^y^^ eyes, that I may behold wonders out of thy law. And there's the more occafion for this, when the God of this world has blinded the eyes of them that believe noty hfi -the light of the glorio'ds Gofpel of Chrifi, who is the image of the invifible Gody jloould Jlnnc into their hearts. W hat is it that makes a believer, and gives him a right perfuafion, that the teftimony we have of Jefus Chrift is true ? I anfwer, there is a great deal of what we call moral evidence. We have a con- fidence in the parts, a harmony in the whole, a flrain of piety running thro', and a demonftration of miracles bearing witnefs. But all this will not yer. 6. do, till He ivho caus'd the light to Jhine out of dark^ nefs'i (l)ines into our hearts, to give us the light of the knowledqe of the glory of Gody in the face of Jefus Chrtft. Peter told our Loid what men faidof him : fome that he was Eliasy fome John the Baptift, others that one of the old prophets was rifen again. All the opinions proclaim'd him to be a wonderful perfon : and had he been any of thefe, no man- ner of doubt, mighty works would have fieivn them-f felves in him, I cannot lay, but that one rais'd from the dead might have been able to do as many miracles. But this was not believing him to be what he really was. Tho* in thefe imaginations they fuppos'd a great deal, yet not enough. Now the queftion is, upon what grounds any could fay, he was more than a prophet returned into the world, and no lefs than the Chrift of God \ Our Saviour faith to him, Bleffed art thou Simon Barjonay flefJj and blood has not reveal' d thr; to thee^ hut my Father who is in heaven, Flefh and blood, L e. human reafon, employed upon thefe obfervati- ons, might prove him to be more than a man , but here's another evidence given to him> that can pro- C€?4 Believed on in the World. 473 ceed from none but God. Well, thus he was be-S E R m; liev'd on in the world ,- his Gofpel was approv*d ^^^II- of. The word that they heard of the Apoftles,*^"*""^^^'"^ was not receivd as the -word of mart, but as it is in i Thef. ii, truth the word of the living God, that works effeBual- 13. ly in thofe that believe* He takes notice of this to the Thejfalonians : Our teflimony among yon was be-* liev'd. This is the ground of all : we do well to take heed to the fure word of prophecy : if we ceafe 2 Pet. t, to take heed to that, no doctrines of the Chriftian '9» ^o* revelation will ever imprefs us. They are recom- *'• mended to us, as not coming by the will of man^ but that holy men of God [pake as they were mov'd by the holy Ghoft, (2.) They that believe on Chrift, look upon him as the only Saviour of a loft world. This was the great matter of his teftimony, when the y«z;^ ask'd U^jat JJjall we do, * that we may work^ the work^ of God f The meaning of the queltion feems to be this : What is that particular duty which above all o- thers God expeds from us? Whafs the obedience that may be call'd working the work of God? He anfwers, This is the ivork^ of God, that ye believe on him whom he has fent» Here the matter ftuck. His enemies could not deny him to be richly fur- nifli'd; but his being the Chrift, the anointed of God, the Meffiah, the Interpreter, who is one a- mong a thoufand, the feed of the woman, the Son of Abraham, is v/hat they could not imagine : They fumbled at that flumbling-ftone ; as it is written. Be- Rom. ix. hold, I lay in Sion a flumbling-fione, and a rock^ of 3 -> 5 3 • offence, and whoever believes m him fijall not be a- framed. Therefore it is faid, that he was in the world, and]^^- '*• i ©. the world was made by him, and the world k^jew him ' '' *^» not ; that is, they knew not what they were chiefly '^* to have known. ■ He came to his own, and his own received him not : poc but that they follow *d him w ir ]i efteem 474 Believ'd on m the World. S E R M.efteem and wonder, but they did not receive him XXXII. as the gift of God, as the great appointment of in- V-O'^^^ finite wifdom, as the hope of Ifiaely and the fub- ^^* ^^' ftance oi thofe promifes that were made to the la- thers : to them that thus received him, gave he pojver to become the Sons of God : it was a fort of Divine ad, even to them that believe on his name. Their beheving is not put upon the clearnefs of the evi- dence, and their own ftudious impartial fearches, but upon a higher nature : they were born not of bloody nor of the 'irnll of many nor of the 7vill of the- fiejby bm of God. This is what he all along infilled on : to this 1. ij"' ^9-yohn bare ivitnefsy faying, Behold the Lamb of God who tahs away the fins of the world. And Johns difciples who were fent to him, gave this confcf- ver. 49. lion, Rabbi, thoH art the Son of Gody thou art the King oflfraeL Thus the woman of Samaria fpeaks, iv. 29. Corncy fee a man that told me all things that ever I didy is not this the Chrifi ^ And lb fay the men of vcr. 42. ^^^ ci^y ^o h^^' agai") Now we believe, not becaufe of thy fayif^g^for we have heard him ourfelvcs, and kyiow that this is indeed the Chrijiy the Savwur of the world, i. 45*. Thus they fpesk of him to others, We have found him, of 7vhom Adofes in the law and tljc prophets did write. By which way of arguing, you lee how they underftood the Scriptures of triith. They were deliver'd at fundry times, and in divers man- nersy they had laws, promiibs, types, and hiftories, but, like fo many Unes, they were all tending to one point. Thus our Saviour fpeaks of himfelf. Job. vir. in fuch language as no prophet ever us'd : He flood 37. in the lafi and great day of the feafi, and criedy If any man thirfly let him come unto me and drink^ It would have been in vain for any to plead then as fome do now, that this was merely a fpeculati- on. Let but people mind their duty, live lioneftly, and carefully, and they fhall never be condemn'd B E L I E V 'd on in the World. 47 y for not helieving'^\i^x. they cannot underftand. ThisS E R M, vain talking is what the Scripture has left us no XXXII. room for. Our Lord tells 'em plainly, If je be- V^^OT"^ lleve not that I am he, je jhall die in your fins. He joh. x. 9. faith again. All that came before me are thieves and robbers : I am the door ; by me if any man enter in, he fJ:>all find paftare. And it was a proper que- ftion that Johns difciples came with, Art thou he that floonld come, or do we look^for another ^ Several had appeared in different ages, to make known the will of God, and in particular their own great ma- iler, but there was no more than One that fliould come as Mediator between God and man: It was ]o\]. xsW. life eternal to knoiv the only true Gody and Jefus Chrifi 3- whom he had Jent, Cornelias was a perfon who gave alms, and had a good report of all men, and pray'd always ; that is, devotion was hib habit and his pradice ; and yet God bids him fend to Joppa for Peter, who would tell him words whereby he flwuld he fav'd. And A£ls x. 5*^^ what are thefe words, but a report of Jefus Chrift? for as he had obferv'd to the Jejvs before. There is falvation in no other, neither any other name given under heaven amons: men. So he does the fame a- £3, gam: The word, laith he, which God fent to the ^^^ ,^^ children of Ifiaely preaching peace by Jefus Chrifi, that 37, 38. word which 7va5 publiffd thro'' all Judea, and begun from Galilee, ho7i^ God anointed Jefus Chrifi with the hoy Ghofl, To Him give all the prophets witnefs, that ver. 43. thro' his name, whoever believes in him jhall receive remiffion of fins. Thus it was foretold he fliould be preach'd, agreeable to what he faith himfelf, Look^ unto me, and be ye favd all the ends of the earth ; for I am the Lord, and there is none elfe. The Apoflle gives it as a maxim, that other foundation i Cor. iii- can no moin lay, bef^des that which is laidy 7i>ho is Jc- n. fins Chrifi. So 47^ Believed on in the World. S E R M. So that believing in him is collecting and cen- XXXII. tring all our hopes here, rejeding all other media- ^'-'^'"^''^^**^ tors as phyficians of no value; looking upon him Joh.xiv.6,as thewaj-i the truths and the life, that no man can come unto the Father hm by him. He is as the ve- ry devils confefTed him to be, TBe holy one of God. The new Teftament has made fo great an account of this, that certainly it muft be of the laft im- portance to our falvacion. If meer doing juftice, loving mercy, and v/alking humbly with God, which fome people fet in oppofition to faith, if thefe would have done, there was no need to have puzzled the world with the claims of a perfon who Luk.ii.34. was fet for the fall and the rifmg again of many in If- raeli and ajtgn that fhouid be fpoken againfl. Pan! touching the righteoufnefs of the law Tvas blamelefsj and yet at that time the chief of Jinners. He therefore de- fires to be found in none of that righteoufnefs, but only m one that came from God by faith; but this leads me to fnew, (3.) Believing in Chrifl: is relying upon the righ- teoufnefs^ that he has brought in for our acceptance with God. Thisiseafiiytalk'd of, but the foul that ever knc'v what it meant, finds it the hardeft thing in the world. It's ealier to perform a hundred duties than to deny one of them. 'Tis what every good man is moft jealous of himfelf about. He may hope that he loves Chrift, there are feveral arguments of this, but he is afraid that fomerhing elfe is flealing into his foul as the matter of his rejoicing. The pleafures that flow into a duty, and the re- flexion that afterwards he makes upon it, are not fo ealily kept out of his hopes of jullification, 'Tis a very hard thing, after we have done all, to lit down with patience and fay, we are unprofita- ble fervants. This was the mifery of the Jeivs, Rom X. tliey had a zeal of God, They ivent about to efiablip 4- a righteoufnefs of their 07i''n3 and 'would not fubmit themfelves \ Believ'd on m the World. 477 themfelves to the righteoufiefs of God. Now Chrijl S E R M. is the end of the law for righteoHfnefs to every one that ?^^^5n1/ believes. And this is believing, not neglet^^ing our duty, but looking beyond it to fomething elleasthe great atonement. To him that works is the reward reckon-^ iv. 4» f* ed not of grace-, but of debt , bnt to him that works not, that is, not with any expedarion of being par- doned for it, but believes on him that jufii fie s the mu godly, to him his faith is imputed for righteoufhefs. This is believing, and before a Soul is brought to it, the holy Spirit has been thoroughly at work with him. It may be fuppos'd of every one who relies on the merits of Chritl, that he owns, he feels the pollution of his nature, according to that cry, of the Church, Our right eoufreffes are as filthy rags, and our [elves as an unclean thing. He fees the terrors of the law. When the commandment comes, Rom^ viiJ fin revives, and he dies. He beholds the juftice of 9» God, who will by no means clear the guilty, and in whofe fight no fiefij living can be jufiified. He con- fejfTes the vanity of all his own endeavours, to an- fwer the demands of a righteous Creator. Hoii^ JJjall man be jufi 7vith God, or how fijall he be pure 7vho is born of a 7Voman? And oh! how deferable to liich a one will Jefus the A^fediatorof the new co-^eb.xiu venant be, and the blood of fiprinkling, that f peaks bet" *3» ter things than the blood of Abel I The more you value the death of Chrifl, the greater evidence do you give of believing. The Apoftle wanted to k^oiv the fellow (I:ip of his fi^fi^er-pi^m ings, and to be conformed to his death. Him has God^^^^ fet forth as a propitiation for our fins through faith in 25- his blood. He in his own perfon is the great Pro- pitiation, the Pafchal Lamb, Chrifl our pajfover isiCoT,v.f, facrificedfor us. But the particular notice that our faith takes, is of his blood. He was delivered for ^q^j^^ i our offences, and rofe again for our jufiification. 2^, Thofe iii.ro. iii. 1/. 478 Believ'd on in the World. S E R M. Thofe people that deny the infinite evil of fin, XXXIl. Q^y which we mean its being direded againft an ^■^'"^ infinite Majefty, and deferving an eternal punifh- ment) thefe are enemies u the crofs of Chriji; they make it a needlefs thing, and what the world might have done without : But whatever arguments per- fons may have againft the fatisfadion made to di- vine juftice, one fliake of an uneafy confcience will fet them to rights ; they will then fee, that 7mth' cut JJjedding of bloody there could be no remifliond This is believing, our perfons, our duties, or, as they are call'd, our garments are wajlfd in the blood of the Lamb. 'Tis here, that faith takes a faft hold, Rev.i. 5*. that Chrift has loved us y and given himfelf for usy having •wafh'd us from ourjins in his own blood. A poor convinced foul finds he is undone, and that Pf.cxxx.j.j-hei-g's no flanding in God* s fight when once he is an^ gry ; and it is only owing to him from whom we « have received the atonement^ that we have accefs by * faith into the grace wherein we fiand, (4.) Believing in Chrift is deriving from hisful* nefs the principles of a new life. The fatisfadion Epii. v.26.that he has made, was with a view to this. He Q2^liif.igJov'd the church, and gave himfelf for it, that he might fanEiify it 7vith the wafljing of water by the word. Converfion is a looking to him as the^^//- Heb.xii. thor of our faith. Th^n is ChrJfi formed in us ', from ^' that time we are his people, and feel his power. He fends out his fervants to open our eyes, to turn us from darknefs to light ; not that they can do it, for Joh. 'f^'ii'who is fufficient for thefe things f Bat the Son quicJ^ ens whom he will. Thus lie fpeaks to Paul in a A(Sts xviii.vifior^ at Corinthy I have much people in this city. 10. He fees us in our bondage as well as in our guilt, and if from both thefe the Son makes us free, then Joh.viii. ^Ye we free indeed. In which words he is to be un- ^ * derftood of fpiritual liberty, having ftated the op- pofite condition in thefe terms, He that commits fn is thefervant of fin^ This Believ'd on in the World. 479 This is believing, then we begin to live, or ra- S E R M. ther Chrifl lives in us, and the life we live in the XXXI f. fefl) is by faith in the Son of God ^ io that when it*s Q^J^^fTo faid, that he is preach'd among the Gentiles, and believed on in the world, the meaning is, he has made them alive. He is the Head over all things un- Eph. i. 23. t9 the chpirchy and has the fulnefs of him ivho fills all in all. And joii has he quickned who were dead inii. i. trefpajfes and sins. The Scripture has reprefented him as an agent in our converfion. H^en I am lift- ]oh, xii. ed up, faith he, J will draw all men unto me. The 3^* mountain of this Lord's houfe is exalted above the .. tops of the mountains 5 He will teach us of his law, ^'^^'^*^' and7ve willwalk^in his way. The believer has not only a new ftate, having pafs'd from death to life, but a new nature, he is brought from the power of Satan, to the living God, Chrift who pleads for him, does alfo plead w^/>^ him, his own caufe; and he does it in fuch a way, as to make all oppofition . flee. 71?^ firong man armedy has kept his goods in peace ; btit here is a flronger than he, who takes from him his arrmour wherein he trufled. This is the A- poftle's account of his own converfion. It plea/edQg^n iu God to call him by his grace ^ and reveal his Son in 16. himy and with that begun his hopes of glory. This faith is of the operation of God, (5.) Believing in Chrift, \s growing in thefpiritual life. We ?.\'Q preferved in Chrifl Jefus-, and call' d, ^;Jude i. ye have received Chrifl Jefus the Lord^ fo walk^ in him : Col. ii. 5 Rooted and built up in him^ eflabliflyed in the fail h, as 7. ye have been tapight, and abounding therein with thanl^- giving, J am come, faith he, that ye might have life,]<^^'X.io, and that ye might have it more abundantly. To this pur pole we read of his dwelling in our hearts by Eph lii.ij^ faith. This agrees to the language of his own pi ay- er to the Father, I in them, and thou in me, that Joh.xvU, they may be made perfeB in one. This will be thorow- ^h ]y iinderftood in the viiions of another ftate, /« thai ver. 19. Phil. i. 6 4§o Believ'd on m the World. y^^^^^Y^ ^^^^^^^ ^^ ^^' ^^ ^ ^^J^^' He told his difci^ xiv. 20. P^^5» ^ g^ ^'^^y ^*^d, come againy becaufe I live, ye pall live alfi. He that has begun a good work^ is to perform it to the day of Chrifl Jefns. So that believing is a continued reft of Soul up- _ on him. Your faith muft be often looking thi- Cant. viii. ^j^ej.^ ^^ i^ ^ij-^ ^^^j, ^^^^^ ^^ ^^^ ^j: ^^^ wildernefi Toh.x'v J^^^^^l ^^ her beloved f Thus he advifes, jibide in V- ' ^^^' ^^^ ^ inyoH, As the branch cannot bear frnit of it Jeifi except it abide in the vine ; no more can ye» except ye abide in me. I am the vine, ye are ths branches : He that abides in me, and I in him, ths fame brings forth much fruity for without me ye can do nothing. Aug. .; SERMON XXXIII. (^*^^i^iMS HEN we believe in Chrift, we regard him as our great Comforter in every time of need. There's a diftindion that you ought to obferve in this cafe which will keep you out of a miftake that many people run into. I do not afTert that faith always takes into it the joys of the holy Ghofb, for we know there Ik. 1. 1 o. sre perfons who Jit in darknefs, and fee no light, and yzz fear the Lord, and hearken to the voice of his fer^ vant. But you muft own, that even thefe are looking. H. xxxiv.fQ jefus that they may be lighten d. They have no ^' other friend to trufb to. This is a rock that is Ixi. 2. higher than themfelves^ where they feek a fhelter Believ'd on in the World, 481 ivhen their fifils are overivhelmd within them; andS E R M. therefore they are exhorted to truft in the Lord;, and XXXIII. ft ay themfelves upon their God, \'f^^''^^^ I do not mean that the believer always has thefe comforts from a Saviour, but that he flies to him for them, and is encouraged by that gracious pro- clamation. Come unto me all je that are weary and^^^^-^^* heavy ladeny and I ivill give yon refi, 'Tis he that ^ '^^* faith, Take my yoke upon yon, and learn of me> and ye JJmU find reft unto your Jouls ^ for my yoke is ea- jj/t and MY burden is light. And thus he was pro- mis'd : He is the root of Jeffe, who JJmU ftand /orjfa.xi. lo, an enfign of the people^ to which the Gentiles ftjall feek? and his reft fto all be glorious. Our lot is cafl: into a rolling worldjwhich like the troubled fea cannot rell, but fends up mire and dirt. Here we are floating, toffing, heaving, and cannot exped: a full reft till ■we come to that which remains for the people o/Heb.iV. 9.' God^ when a fea of waters fliall be chang'd into one of glafs, and inftead of being unfettled any l^ev. xv.i. longer, we fhall have crowns on our heads, and harps in our hands, toftng the fong of Mofes and the ]oh. xiv. Jong of the Lamb* 18. But even in this life our Redeemer does not leave us comfortlefty or as the word fignifies, he does not leave us orphans. We are not fatherlefs though our Head is gone up to heaven, and we fee him no more ; or if we are fo, yet our hope is in him with whom the fatherlefs find mercy* J will fee you again^ faith he to his difciples, ana your heart ftjall rejoice y'&s'i. 22," and your joy fijall no man take away from you. And that he told 'cm in maintenance of a kind promife, Verily^ verily I fay unto you, ye Jhall weep and /<«-ver.2o,2i5 menti and the world Jhall rejoice y and ye (ball be for' rowfuly but your ferro7if ftjall be turned into joy. This he illuftrates by a fimilitude that is very common, and yet very powerful. He takes the chief in- ftance of nature to (hev/ the efficacy of grace, ^ I i " ^ ^i/Qm^n 4^1 Belie v'd OK /;/ the IVorld. S E R M. woman when JJoe is in travail^ has forroWy becatife her XXX I II. IjQf^y I J ^ff^g • (pf^( ^; ^ujj ^j jjjg jj delivered of a childy ^""^""'^f^^ pe remembers no more the angtiiJJj^ for joy that a man is born into the world. And that unaccountable tranfition from a fadnefs to a ferenity of mind was to be brought about by his coming again. The meaning of that I take to be foretold; both thefe feni'es are included in it. Firfl^ it immediate- ly refers to his converfation with the difciples af- ter his palTion, by which he gave infallible proofs of his rifing again; this was a dehghtful interview to thofe who run from his crofs and wept over his Job. XX. grave. He jlewed them his hands and his feet, and *°* then were the difciples glad ivhen they fa^v the Lord: But, ftcondlyy lurely tne promife is more extended, and reaches farther than to the bleflings of thofe forty days. It belongs to all thofe upon whom he has bellow 'd the other Comforter, Tl^e Spirit of yAv.i T,\^, truth who frjall abide yvith us for ever. And he 'P* mentions this as a myftery, that this Spirit is one whom the world cannot receive-, becaufe it fees him not, neither knows him, but ye know htm^^^y^s^ There is a joy that is ftruck from a communi- on with Chrill, whether a carnal world will allow it or no. He flands at the door and l^ock^, ^»d if Rev. iii. any man hears his voice, he comes in and fufs with ^o* him. He knew the toil that his people were like to meet with, and therefore as they lacked nothing whilfl: he was among them, fo they fhail be as well furniili'd when he went away. Bidding them go and difciple all nations, was throwing 'cm into a duty March. of the greateft compafs; ordering them to baptiz^e xxviii. into the name of Father, Son and Holy Ghofl, was en- '^* gaging againft 'em all the difdain of the earth ; but what hgnifies that, when he faith, that he will be 7vith them to the end of the world f We find they us'd to fet his promife over againft all their troubles. As the Apoftle argues, Though I f^ffer thefe things, never thelefs I am not afljam^d^ 2 Tim. i. for I know in ivhom I have believed, q. d. he has *^' already accounted for all that. Good people will have their forrows; without are fightings, within are fears 'y and what muft they flee to? Here's a plain way for their hope, In the world ye pall have x^]^ ^^]^ tribulation, but in me ye fjall have peace, be of good 33, cheer, I have overcome the world. Thus he arifes, not only with life and virtue, but with healing //«-MaI, iv.z, der his wings. He is the confolarion of Ifrael. His love is better than wine, and the fmell of his gar- Cant, j, 4, ments than all fpices. We fit under his fimdow with great delight, and his fruit is fiweet unto our tafte. He that believes on him, out of his belly fijall flow ri- TqJj yj; vers of living ivaters. We believe that Jefus is the 30. Chrift, the Son of God, and believing, we have ^^. life in his name. The God of hope fills us with all joy and peace in believing, that we may abound in hope^^^-^^» thro' the po7ver of the holy Ghofi, * 3 • Iii 7. They 484 Believ'd on tn the World. S E R M. 7. They that believe in Chrift, are obedient to XXXIII. }^ij^ in all manner of converfarion. I know that ^^^'^^^"'^ a fevere accuracy will not let this go by the name of faith, but as it always is the fruit of it, I fhall not feparate what God has join'd together. 'Tis certain, that they who depend upon a Saviour are devoted to him ; he is their law-giver^ they ferve Mar. xxiii. ^ }^g Y.oxA Chrift. One is their mafler^ that is Chrifl, -,. ^?' He pHrifies to himself a peculiar peopky z,ealofis of Tit. 11. 14. / ■' , A 1 • • r i_ '- ^ • 1 g(wd works^. And it is 10 much in vain to make a profeflion without this, that he reafons upon the folly of it, Why call ye me Lord, Lord, and do not the things that 1 fay f I have ordain d, faith he, that Joh. XV. ye jhottld go and bring forth fruit, and that your ^^' fruit jhould remain', hereby is my Father glorified, that ye bring forth fruit, fo pMllye be my difciples. This is fometimes call'd the will of his Father, and fometimes he gives out the command in his own name. 71?^ word that I fpeak^ is not mine, but the fathers -who has fent me. And in his laftpray- 2vii.6, 7. er he faith, / have manifefled thy name to the men whom thou gavefl me out of the world', thine they were, and thou gavefl them me, and they have Izept thy word: ATow they have k^own that whatever things thou hafi given me are of thee, for I have given unto them the words that thou gavefl me. And again af^ ?er. 14. ter wards, / have given unto them thy word, and the world has hated them, Befides thefe, there are Scrip- tures that affert the dodrine to be his own, tho* not exclufive of the Father, but yet he reprefents himfelf as the fountain of light and truth. Hence we read of thofe who not only know not God, Tit.if. 20. but obey not the Gofpel of his Son; and of our adorn^ inT the doElrine of GoT> our Saviour in all things. He 2 Joh. 9. that abides in the doEirine of Christ, he has the Father and the Son, We are not without law to God, xCor.ix. but under the law to Chrifl, It was for him that n- Faul fuffer'd the lofs of all things; he was fo en- tirely Believ'd on in the World. 485 tirely devoted to him, that as ahvajs^ fo now, this S E R M. 'ivai hi J earnefi expeEiation and dejire^ that Christ XXXIII. floould be magnified in his body whether by life or death ; ^tO^"^ as if he had no other end above or beyond the magnifying of Chrift; and this he grounds upon a principle that is of the greateft extent, for to me^tv. zt. to live is Chrifi, In preaching Christ, they warnd every man-i and taught every man^ that they might Co], i. 22, prefent every man perfect in Chrifiy ftriving according 19- to his working-i who wrought in them mightily. In the ^y-A •• name of Jepis every knee is to bow^ of things in hea^ ven, earthy and under the earth, 8. In particular, they that believe in Chrifl, live in the ads of religious worpip to him. 7'hey en- deavour to walk worthy of him : He is the King of Saints, 'Tis he who loved us, and jvajlfd /^^ Rev. I'.r 5. from our jins in his own bloody and has made us to be kings and priefis to God and his Father, We are to grow in grace '^ and in the knowledge of our Lord and -q ... Saviour Jefus Chrifi ; to whom be glory both now and , 3^ for every Amen. They come to his tootitool, they bow before his throne, and worlhip towards the place where his honour dwells. To this did the providence of God give an ear- ly teftimony. Wife men came from the eaft to Jerufalemy faying. Where is he who is born King of the y^^^^ n^ ^ Jejvs, for we hofve feen his fiar^ and are come to 2. worflnp HIM. 'Tis making very little of that word to fuppofe that it means no more than the prefents they brought him ; for when they faw the fiar^ they rejoic'd with exceeding great joy. Was this only for an opportunity to pay him a civil complement? When they came into the houfe, they faw the young ^q^, u. child and his mother, and fell down and worjhiped HIM 5 and when they had opend their treafuresy they prefent ed unto him gifts, gold, frankincenfe and myrrh, Thefe I take for granted were the methods of ado- ration in their country. It was foretold of Chrift, I » ^ that 4^6 B E L I E V 'd o N m 2^/:?^ World. S E R M-that the klnis ofTarfljifh and of the ijles Jhall bring XXXlII.pj^^y^^^j . YT;^ ^-^^j of Sheba and Seba /hall offer gifts, ij^Pjy^ Tea, all kings pall fall down before hin^y and all na- lo, II. tions fijali ferve him. They meant by what they did a great deal more than homage to a temporal prince, becaufe fuch a carriage was all a fuperfluicy to an Infant who could not receive it. If it's faid that thefe were heathens and idola- ters, and therefore nothing ought to be concluded^ from their pra(5lice as a rule to ours, the anfwer is very eafy ; they were now under a particular con- dud: from the great God; Providence brought *em Hag. ii. 6. in as vvitnefles to him who was to be the dejire of all nations; there was a ftar to guide them thi- ther, an extraordinary dream to dired them back again ; and can we think he would fuffer them to pollute the fird honours that were paid to our Sa-^ viour with rank idolatry ? Is it not natural to fuppofe, that thefe men were brought from afar with greater thoughts than meerly becaufe a child ^^as born, and a fin Tvas given ? They do not fpeak of his miraculous conception, that he was the fon of a Virgin, but regard him in a quality of which there was no viiible appearance, as one born King of the Jewsy and as fuch a one they came to worllitp him. A king of the Jews had no relation to them, th^y were in no fubjeclion to a prince of that country ,' but under this name they enquire for a Saviour, who being the objed of their worfhip, muft be conceived to have another nature befides the human. All the ends of the 7i>orld JJmU reme?^^ ber and turn to the Lord, and all the klndred.s of the Pfalxxii. nations [ImII 7V or Jhip before thee, uill they that be fat 2 7' 2 9' upon earthy fJ?dl eat and worjloip : All they that go ^°* doivn to the d^fi Jhall bow down before him; A feed f/jall ftrve him, it (JmH be accounted to the Lord for •— Ixxil. a (Tcneration. He fiall live, a;jd to i^'m JJjall be given }S» ^ 7* of the gold of S^^eba ; prayer alfo JI:all be made for him continually^ Belie v'd on m the JVorld. 487 contiyiHaUjy and daily ^mU he be prat fed. His name^ E R M. jhall endtire for ever : his name f)all be continued as XXXI 1 1. long as the fun : Aden pall be blejfed in him, and all ^^•^'^V"^^ nations pAl call him blejfed. To this agrees the pradice of his own follow- ers, whom he would no more fuffer to call him good, and fall down before him, than he would the young man in the Gofpel, if they had not been perfuaded of another nature befides what came into the imaginations of that perfon. But when the word was made flefjj and dwelt among them-, they beheld ]o\\. i. 14. his glory as the glory of the only begotten of the Father, What a ftrange acknowledgment does he receive from JVathanael, upon his telling him, Before Philip caWd thee., whilfl thou waft under the fig-tree I faw thee? Upon which he cries out, Rabbi, ihcu art the^cr.^g. Son of Gody thou art the King of Ifrael? A prophet might have faid as much as this. Elipa told the king of Ifiael what the king of Syria faid in his bed-chamber, and therefore the conclulion from his feeing Nathanael under the fig-tree, could he no more than that of the Saivaritan woman, Sir, I perceive thou art a prophet: But as foon as ever he receives the knowledge of the truth, he profef- fes another fort of regard. Though Chrift did no more in that cafe than fome prophets had done, yet he was much more than any prophet had been. The confeffion goes out in fuch language as was never us'd to any other, I'hou art the Son of God, thou art the King of IfraeL And our Lord is fo far from correcting or holding in the zeal of the man, that he opens out the argument there was for it, Te JJjall fee heaven opened, and the Angels of Godwcv. 5-1. afcending and defending on the Son of man. We find that as the Apoftles were better inftruc- ted, they went to greater examples of adoration. Veter fell at his feet, and cried our, Depart from mSi for / (^m a finful man, O Lord* This he was Ii4 led 488 Believ'd on tn the World. S E R M.led into by a furprize at the draught of fiilies. XXXIII. 'Xis a ftiange way of addrefling one who had both ^"^^"^^^^ given him a miracle and a favour. Why lliould he upon that talk of his departing from him, and why muft that lead him into a confeflion of his being a Jinfui mm f I take it for an impreffion of the lame nature with that upon Ifaiah, when he Ifa.vi.i". faw his glory in perfon as Peter did in fa6^, J^o is me, for I am undone y a man of unclean lips, for mine eyes have feen the King, the Lord ofhosts. It was a very proper motion made by the Pharijees, when the children and the multitude were Hnging Hofannah before him, Af after, rebuke thy dijciples : That he ought to have done, if he had not look'd upon himfelf as the great objed of worfhip. For we find of whom thefe things were to be faid, prcxviii. Blejfed is he that comes in the name of the Lord: z6t 17. (3qj) is the Lord who has fljewn us light. After his refurredion he gave way to the fame pradice, and that in a higher degree. We read Matth. ^]^2X when they faw him, they worjhiped him, but fome xxviii. "^1 ' ^Qj^ijt^^^ That the term of worlhip does not al- ways fignify a religious adoration, is certain ; but that it fometimes does fo, is as certain ,• and there- fore the queftion is not what fenfe it may bear in other places, but what is more likely in this : Here we read of fome that worfhiped him, and of o- thers that doubted. Doubted what ? whether they ftiould pay him an external civility ? If he was not their Saviour, there could be no harm in bowing to him. If that was all that the others meant by their worfhip, there need be no great difpute betweea them : But it's plain thefe doubts were about the truth of his refurredion. They who were fatis- fy'd of that, fhew it in a way that the reft durfl not, and that is, bya(5ls of religious worfhip. Nay more than that, we read of his taking them as far l.uk.xxiv.as to Bethany, and blejfmg themy and whilft he biefi >i, 5-2. fed Believ'd on tn the World. 489 fed them-, he 'was parted from them^ and taken up to hea- S E R M. ven ; and yet then it is faid they worjhip'd him. XXXnr. Was this only an external compliment too ? We '^■^"'VV/ pay fuch things to a creature, but never to an ab- ient one. What can worfhiping him, when he was gone, include lefs than their belief, that he is the Lord who fills heaven and earth f Had they re- garded no more than his body, all refpeds to that were over ; but we read their thoughts in their carriage, and it mult not be faid of them, that they 'worjjjip'd they knew not what. Nay, the great badge of the Chriflian Religi- on, that which his difciples wear, is the name of the Father J Sony and Holy Ghofl. Into this they Matth. TiVQ baptized y and what an odd charader would xxviii. 19. it be to fay, that we are refign'd to one fu- preme and tv/o fubordinate Gods? That we areas much devoted to a higher and a lower creature as we are to the Father of Spirits f The notion that baptifm is not an ad of worfhip, is fuch a decora- ding of that folemnity, that it only fhews the people will fay any thing to maintain their fcheme. Is it not worfhip for me to give up my felf to be the Lord's ? To have his name call'd upon by me ? To enter into his covenant, and proclaim this to the world ? Ought not my foul to go along with that furrcnder ? Do I not then avouch the Lord to be my God, and depend upon the bleffmgs that he has promis'd, and is not this worfhiping? One JJjallfay I am the Lord's and another pall Jub-iCa.-idh^^y fcribe with his hand to the Lord. What Lord is 6. this ? He gives the anfwer himfelf, Thns faith the Lord, the King of Ifrael, and his Redeemer the Lord of hofisi I am the firfty and I am the lajfy and be- fides me there is no God. 9. Believing in Chrift is trufling him for pro^ teEiion to the end of life. Our inheritance is re- ferv*d, our principles are imperfed. It does not appear 49^ Believed on in the World. S E R M. appear either what we fhall he^ or what we iliall XXXliI. have. Our great life is not reveal'd, but hid with -^ Chrift in God; and he who is our life is hid too. ^' We are waiting for the day when he f^ll appear y and we appear with him in glory. The grace that is jPet.i.ij.to be brought to us, comes at the revelation of Je- ftis Chrifi, No fecurity of the covenant, no ftanch- nefs of the promifes, can fet the Chriftian above his fears; and therefore he muft look to One who can fecure him till he gets home. And for this, he has his eyes upon that Savi- Jude 24. our, who is a!;le to keep him from falling- andtopre^ fent him fault lefs before his glory, with exceeding joy. We are preferv'd in Chrift Jefus, and call'd. The perfeverance of the Saints is as true as it is com- fortable ; but it has been much oppos'd. Now, if the difpute is upon man's ability to fave himfelf, and the fufficiency of thofe principles that are put into a behever to work thro*, and work out a ial- vation, we mufi: give it up. There's no jufi man upon earth that does good, and fins not : a jufi man falls feven times a day. And if v/e had no other fccuriry than this, we mufI: never affirm any thing of that nature. But you know the truth hinges upon fomething elfe ; and that is, whether Chrift can fave to the iittermoft thofe th.t come to him, and whether he has not faid that he will. Our confidence is in Phil. i. 6. this very thing, that he 7vho has begun a good work^ will perform it till the day of Chrift, So that, be- lieving, IS depending upon him for what's behind. Every Chriflian finds himfelf engag'd in an un- equal 7var : there's no fair match between the confederate powers of darknefs, and the poor frail refokitions of a man. But the battle is the Lord's, and fo our confidence is in one, who being made Ucb. V. cf.perfeclfro?7^ hisfufferings^ is become the author of eternal fdvation to as many as obey him. This makes it jieedful Believ'd on in the World. 491 needful that the jnfi (hould live by his faith; theS E R M, rightconfrefs of God is reveal' d from faith to faith. XXX 1 1 1. Believing is a continual red: of foul upon Chrill: : J^""^^ we in this wildernefs are leaning on our beloved. , ' Here's a hope fet before us ; and to that 7ve flee for a Heb. vi. refuge, to lay hold upon it. This hope we ha^e as an 18, 19,. anchor fure and fiedfafl^ and enters into that within the vaiL The anchor takes its- hold above, we have otirs below, and keep pulling, and drawing, and bringing ourfelves to. Thus we are pleading his righteoufnefs afrefh, that our God may multiply to jdjv.j. pardon. The life we live in the flefJj, is by faith />; Gal. ii. 20. the Son of God. Living in holinefs is a renew'd or a continued believing. We have never done with that faith till our life is at an end in the flefh, and we gone up to the world of Spirits. 10. Believing in Chrifl: is looking to him as the finiJJjer of our faith; as one that is to give the compleating ftroke to his own work. His handsZcch/w, laid the foundation^ as it was faid of Zerubbabel, in 9' the building of the temple, and his hands fhall lay the top-flone ivith (Jjouting, And what are they to fliout^ but grace, grace unto itf that is the grace of our Lord Jefus Chrift. We are to be complete Coin, io» /whim. It's he that faves Ijf to tt^vtsX^ to the lafl: perfection, to the end of the work, to the giv- ing in all that's meant by it. Our proficiency is by degrees, and God knows, very (low ones. The righteous holds en his way, and he that has clean hands Job ^'viu grows fironger and ftronger* But the per fed ion 9* comes all at once; one moment will give us the fulnefs of grace and purity, that here we have fought in vain. Now, this comes from Chrift : he is the head of principality and power » Every man is to be prefented perfeti in him : he is call'd the finifljer of our faith. And with refped: to this great happinefs, we die in faith, knowing that v/hen we are abfent from the 2 Cor. v, body, S, 491 Believ'd on in the World. S E R l/i-body^ we jhdl be frefent with the Lord. Toht with XXXIII. chrifi is far better; 'tis that which gives us a dejire ^rOT^^ to depart. In this we have an eye to the full fe- * '^'^^'Jicity of the foul, that in leaving one houfe of an earthly tabernacle, we fhall be cloatVdupon with ano- ther honfe which is from heavent and lb mortality is Jw allow' d up of life. But befides this, with Chrift we truft our bo- Pf xvi. p.^^^s, oHr fief}? fJMll refi in hope y and // we believe I Tlief. iv. ^^'^^ J^fi^^ ^^^^ ^^^ ^^fi againy even them alfo that 14. Jl^^p i^ J^fi^^ '^^dl God bring with him. He is the Joh. xi. refurreUion and the life; and whoever believes in him, ^^' tho' he were dead, yet pall he live. They are caird the dead in Chrijl, who fliall rife firft. His relur- redion is confider'd two ways : Firfiy as the pat- tern of ours ; he being rais'd, is become the firft- I Cor. Tiv,fr^^f^ rf ^^^^ that Jleep. Every man in his own orders 23. Chrifl the fir ji 'fruit Sy and then they that are Chrifi's at his coming. And, Secondly, He is the author of Phil. iii. that great work ; He changes and fa/Jjions theje vile *^» bodies like unto his glorious body y by a power that fiib- dues all things to himfelf They that are in their Job. V. a;-. graves fhall hear the voice of the Son of man; and they that hear fJjall live. Our Redeemer lives, and he Ojall ft and at the latter day upon the earth. So that, ^ob xIy ^^^* ^^^^ °^^ ^^^ worms deftroy this body, yet in our 2f, 26,' flefi 7ve pall fee GoD, whom we fJ^all fie for our- 27. felvesy and not for another y tho our reins be confum'd within us. This it is to believe ; and for thefe feveral bene- fits does our faith regard him, who was manifeft in the flefli, and juftified in the Spirit. He is feen of Angels, and he is believed on in the world. We walk by faith, and they by fight. They behold him as he is ; and tho' we at this diftance do not I Pet. i C.fi^ ^^^' J^^ '^'^ ^^*^^ ^^^ * ^^^ ^^ whom, tho* now we fee him not, yet believing, we rejoice with a joy un- fpeakablc) and full of glory. This, is the faith of God's Believ'd on in the World. 493 eUEi^ the employment that it's in, and the applica- S E R M. tion that it makes. 1 1 is a faith in the Son of God, XXXIII. as well as in the Father. We believe in God, we ^-^"V"^ believe alfo in him. This gives a virtue to all our religion : the Scriptures are no farther able to make us wife to falvation, than thro' the faith which is in Chrift Jefus. \l, I am now to open this account that is gi- ven of Him, as an argument of his Divinity ; that He in whom the world are to believe, can be Ro other than the moft high God. You plainly find a diftindion between the two natures in our blefTed Lord. Sometimes he is reprefented as the medmm^ rather than the obje^ of our faith : for faith being an ad of worfhip, it ou^ht to fix upon none but the fupreme caufe: He thitt comes uf7tollch.x\.6, Gvd mufi believe that he is ', and there is a confi de- ration that we may have of our Saviour, wherein he cannot be the objed^it. The Apoftle is very particular, and fpeaks with all the guard that could be delir'd. He faith Chrift "was manifeft in thefe j pet. !, hfl times for us^ who by him do believe in God that 1 1 . rais*d him from the dead, and gave him glory ^ that enr faith and hope may be in God. Here you find two things. Firfi, that as Medi- ator we do not believe in him^ but by him. He does not receive our faith, but dired it and con- vey it. And, Secondlyy that the faith and hope of a Chriftian can be in no other than a God ; and therefore, if we are not to have a higher confide- ration of a Redeemer, than as a middie perfon be- tween God and us, we can never be faid to believe in him. What care does the Apoftle take to tell us, that this is too much for a creature? And if there had not been Scriptures of another import, that reveal him to us as the proper objed of our faith in the fame way that the Father is, we could never have faid fo much of him. Now, thcfe I texts 494 Believ'd on In the World. S ER M. texts are not to be dafh'd againfl: one another j XXXIII. ihere*s no manner of contradidion between *em. ^-'"^V^ We may, and ought to regard our Saviour in his two limited charaders : />>/?, as true and pro- per man ; one made of a. woman. Thus he was frail in his body, and imperfed in the quaUfications of his foul : he grew in knowledge as well as flamre* There were things that he knew not. He came to a fig-tree, if he might find fruit on it. The hour of judgment is what no man knows, nor the An- gels, nor even the Son, but the Father. On this ac- count he would not be call'd good, becaufe there is none good but one that is God. Secondlji Even as Mediator he is to be confix der'd in a lower ftation. For tho' that charader takes into it a Divine Nature, yet he is fituate be- tween God and man ; below the one, and above the other ; or rather, as high as the one, and as low as the other. Thus he was made under the laiiJy and came not to do his own will, but the will 1 Cor. XV. of him that fent him. And ji^hen all things are fuh^ 24. jeH:^ i he Son himfelf mufl give up the kmgdom to the Father, and be fubjed:, that God may be all in all, lob. xiv. In this refped the Father is greater than he. But 17. neither of thefe are ^ contradidion to thofe other accounts that v/e have of him. As man he was not equal to God in nature; as Mediator, he was not equal to him in place, but appear'd in the form of a fervant. But in the exiftence that he had be- fore he took upon him our nature, he thought it no robbery to be equal ivith God. Nor can we believe in him the feveral ways that I have open'd to you, if he is not the only living and true God, SERMON Believed on tn the World. 4p5 SERMONXXXIV/;;* F T E R this preliminary diftindion, in- s E R m: to w hich we are led by a cloud of wit- XXXIV. iiefles, I may re-aflume my argument, ^.^OT*^ That he who is thus believ'd on in this world, deferves the name that's given him in this text, of the mofl: high God. By that expreffion I do not mean a titular deity. Thofe fhufBing arts of language are unworthy of a minifter, and fcandalous to the Gofpel that he preaches : We have zCov.Wl renouKc'd the hidden things of difionejiy^ not ivalking 2. in craftinefsj nor handling the 'word of the Lord deceit^ ftilly. As our exhortation is not of uncleannefs^ fo neither is it of deceit or of guile ; but as we are i Thef. ifj fut in truji with the Gojpel, fo we preachy not as 3* i^' f leafing men^ who may eafily be impos'd on, hm that God who fearches the hearts^ and knows what we mean in every difguife of fpeech. For, there* s not a word in our mouths ^ but loy he k^ows it altoge^ ther. We are not fent to trifle with mankind. If Chrift is not God, it would be dangerous to call him fo ; and I fhould never dare to do it without a guard. But if he is, we need not be afraid of owning his title, againft all the learning and vio- lence that are brought into the quarrel; for it will be found, that the wifdom of this world is foolipnefs i Cor, i\ with God. ^<5« I have already fhewn you what it is for him to be believ'd on : and as I think that account agrees \yith the whole current of the Bible, fo I i"hall go over 49^ God believ'd on in the World. S E R M.over every one of thofe particulars again, and let ^■^'^^'^ high God, You have heard that believing in him is, I. Receiving the teftimony that we have con- cerning him. 2. A looking upon Him as the only Saviour of the world. 3. Reljing upon the righ- teoufnefs that he has provided. 4. Deriving from him a principle of grace. 5. Being fupplied by him with an increafe. 6. Regarding him as the great comforter of our fouls. 7. ObeytKg him in all man- ner of converfation. 8. Giving him religious war- JJjip. 9. Trufling him for a protection; and lOc Looking to him as the finiiher of our faith. That thefe are things comprehended in our believing, I doubt not, will be plain enough to all that look into the Scriptures, he that runs may read it. Now, I fee no danger in affirming, that every one of thefe particulars fuppofe Him to be truly and eternally God, or otherwife our preaching is in vain, and your faith in vain. I. As believing fignifies our receiving the teftimo- ny that is given concerning him, it concludes him to be a Gud, or otherwife, we muft look upon the new Teftament as a ftrange book, if it does no more than proclaim the coming of a creature. They Ifa. xl. 9, that bring good tydings, are order'd to lift up their io, II. ii;oice with ftrength^ to lift it up, and not be afraid^ faying to the cities of Judah, Behold your God. Be^ hold, the Lord God flMll come with afirong handy and his arm floall rule for him. Behold^ his reward is with himy and his worh^ before him. And this is He, who ^^ feed his flock_like a Jhepherd, Why nuift there be warnings given, prophets rais'd up 511 every age, wonders and miracles wrought, and above all, the holy Ghofl fent downy merely to make way for a deriv'cl being, who, notwithftanding all liis glory, is infinitely bslow the Father of Spi-^ rits f It God heltevdoft m the World. 497 It has been the defign of God, ever fince heS E R M' made the world, to be worfliip'd in ir. And he ^^^^I7\ has taken ways to difplay himfelf for thai very '^■^^v^ purpofe. Thus it pleas'd him to write out his perfedions upon the heavens, which are the Tvorl^ of his fingers. He has added to thefe arguments the methods of his providence, by which a man is brought to fay? Ferily there is a reward for the Pfal. Ivii, righteous \ 'Verily^ he is a God who rules in the earth. '°; And thefe are fo clear and valid, that the heathen l^'l'- are without excufe^ becaufe what may be known of God is manifefl in ^em\ for he has reveal' d it to *em. But there are ftill more eminent ways of making him known to the world. A Redeemer appears with a greater evidence than can ever be fetch'd out of the works of creation : he has fomething better than fun, moon, and ftars, to tell m.ankind what he is. And, Mufl: the fupreme God be difcover'd with thefe lower and feebler methods \ And fhall a creature ihew himfelf to the world in ways more divine and glorious ? Are we direded to find outtheFa« ther by the growth of the earth, and the beauty of the heavens ? And can there be no revelation of the Sony but by fending him among us, with a train of miracles, figns, and wonders, and laft of all, by the efFufion of the Spirit f Is the holy Ghoft fent down to glorifie the Son, and are we direded to the lowed: parts of the creation, in our fearch- es after the Father ? u^sk^the beafts of the field, and they will tell thee^ and the birds of the air will declare to thee. In thefe cafes the honour is no way pro- porrion'd, we worlhip and fcrve the creature more * than the Creator ^ The grcateft teftimony that ever the world re- ceiv'd was by the holy Spirit. This is above all thunders, voices, minifters, prophets, and miracles. He was fent down from heaven : and what is he Vol. U. Kk awitnefs 49 8 God believed on in the World. S E R M.a witnefs to? What's his errand among us, both XXXI V. jj^ forming the Scripture, and working upon the I^PQ^ confcience ? Chrift tells us, He JJmU glorifie m e, for I ^. he Jhall take of mine^ and (J^ew it unto you, We^ faith Afts V the Apoftle, are imtnejfes of thefe things, and fo is 3^* the holy Ghoji,' whom God has given to them that obey him. The difpenfation of the Spirit is to lead us to a Saviour. And is our way xoHim under great- er diredions than ever that to a God ^^ as I Is there fomcthing in making him known more divine and glorious, than any methods that the Father himfelf has taken for feveral generations ? what ? fhall the greater Perfon be talk'd of with lower difcoveries I and fliall a creature, a deriv*d dependent being, have more train and retinue to his reputation, than ever was heard of for the fupreme Majefty of hea- ven and eai th ? Certainly, you muft conclude, that He who a Cor. IV. fhines into our hearts, does it to give us the light ^' of the knowledge of the glory of God, in the face, or perfon of Jefus Chrifl, Vv ee fee in him the glory of a God ; and on purpofe that we may fee it, more is done for us, and more in us than making a world : To him give all the prophets 7vitnefs ; and it was the Spirit of Chrifi in thofe prophets that bare i Pet. i. 9, this witnefs: They fearch'd diligently into this falva- 10. tion^ namely, the fujferings of Chri% and the glory that pould follow. There are prophefies of the moft early datej and thefe are match'd with the teftimony of the holy Ghoft in after ages. Now, what could be done more for a God ? And is all this profufion of evidence a tribute to one who is a creature? No, the Scripture has never given us an account fo unequal and monftrous as that mufl: have been. We are not direded to the creation, to things that do appear for the proofs of an eternal power and godhead ; and to things that do not appear y that from them we may have our convidion God hellevd on in the World, 499 con vidion of a Saviour. This would be too much S E K M' for him if he was not God j and therefore we are XXXIV. exprefly told, when he was in the world, that the ^^^^""^^^ world was made by him. joh. i. i o. There are two interpretations given of thefe voids, which are very different from one another, tho* they are both of 'em direded againft the truth as it is in Jefus. Sometimes we find one of 'em indfted on, and fometimes another; for Satan is refolv'd to drive the nail that will go. Some tell us, that the world made by him is the Gofpel-church, which is a fort of a new world. But to fuch expofifors we may cry out with the Apoftle, O foolifjj people^ who has bewitched yon ? Do but fee what coniuiion it brings into the text : He was in the world y that is, in the church"; and the world was made bj him ; that is, he is the author of the church ; but then it is added, and the world knew him not. Can this be underftood of the church \ Did not they know him ? Yes, the very — thing tliat made 'em his people, or rather proved 'em fo, was their fuing his glory^ as the glory of the only begotten of the Father y full of grace and truth. He himfelf diftinguifh'd between the world and his people: O righteous Father, the world has w£?r Joh.xv'i} known thee, but I have k^own thee, and thefe have ^^* known that thou haft fent me. But this fhews that the legs of the lame are not equal, 'Tis with the ad- verfaries of his Divinity, as it was with thofe of his Innocence, that their witnefs agrees not together. Another interpretation which people arc now dri- ven to, is that he made the world as an inftrtiment. But did ever true language fay that an inflrument made any thing? Is it not enough that we talk er-' ror, but muft we talk nonfenfe? Shall the ax boafl itfelf againfi him that heiveth therewith? or fjall the J2tw magnify itfelf againft him that /hakes it ; as if fhe rod Jhoffld paki itfelf againft him that lifts it uvy " K k i §r 500 God heltevd on m the World. S E R M.f?r ^; if the flaff jJooM lift up itfelfi as if it were no XXXIV. jjjQodf The world was made by himy who was then ^"^^^^^ in it^i e, when he was madeflefh, and dwelt among us. And, if this may be faid of an inftrument, how can any words go higher to the honour of the fu- preme agent, than thefe we have of him^ that all Joh.i, 3. things were made by him^ and without him was mt anj thing made that was made. What's the report that we have of him ? John the Baptiji was the greatefl: of his meffengers, and he proclaims. Prepare je the way of the Lordy and make firaight in the defart a high-way for our God, This paflage in the old Teflament cannot without Ifa.xl. j-, fraud and force be applied to a creature: Comfort ^* ye, comfort ye my people^ faith your God. And is not this to be underftood of the Supreme Being? How is the comfort to flow or be reveal'd, but by the voice of him that cries in the wildernefs ? This is what John the Baptiji faid of himfelf, that He was the perfon defcrib'd in that prophecy. He was, as his father Zacharias faid of him, Jent before the face of the Lordy to prepare the way before him* Now this is call'd by the prophet preparmg the way for our Gody for the God of IJraely who was known by his relation to that people ; for the Lord alone did lead him, and there was no f range God with him* Thus it is farther faid of John, that he was the prophet ofthellighefly of the Moft High: which is Pf. cxlvi. a name fit for none but Him, who is over all blejfed io« for evermore* The Lord JJmU reign for ever, even thy Heb. xiii. God, O Zion, unto all generations* Jefus is the fame B» yeflerdayy to day, and for ever, 2. In believmg we look upon him as the only Sa- viour of the world ; and this cannot be affirmed of I Joh. V. one that is not God : Ife know that the Son of God is 10*, come, and has given us an under flanding that we may know him that is true ; and we are in him that is trucy €vm in his Son Jefus Chriji. Tbjs^ is the trne God, and e- ternai God believed on in the JVorld. yoi itrnd life. You will find a great deal of difference S E R M. between Him and other good men, who have ferv'd XXXIV. their generation according to the will of God. V.^OP^ I take Mofes to be the firft in that chara(5ler; a perfon honoured with the fullefl commidion, and the cleareft credentials: There arofe not a prophet firjceDeut. in Ifiael like to Mofes-y whom the Lord kyjew face to xxxiv. face. It was needrulthat the people iliould believe '°* his being fent from God, that he did not thofe things of his own mind. Of him we have this charader in the new Teftament, that he was faithful V{fh,nui\ to him that appointed him in all his honfe. But then, it is there oblerv'd, that he was only fo faithful as a fervanti and in teftimony of things that were to he fpoken after. There was no fear of miftaking him for a God ; the diitindion was always plain and full between himfelf and the Divine Majefty whom he reprefented. He was made a God to Pharaoh ; but that fentence does not deferve a place in the objec- tion. The man mufl be very ignorant indeed, wl o concludes his Deity from that. He all along told them, that their murmurings were not againfi him^ hut the Lord. He did every thing according to the pattern fhew'd him in the mount ; and therefore faith himfelf in that fong. He^ ( i, e, God ) Deut. loved the people j all his Saints are in thine hand, they xxxiif. 3; fat down at thy feet-, every one [hall receive of thy 4* words, Mofes commanded ns a law: he always di- red:ed *em to a greater than himfelf. The people once made choice of him for a Medi^ ator; Go thoti neary and hear all that the Lord our God Jhall fvfy and fpeakjhoH unto us all that the Lord cur God fJoall Jpeak^ unto thee, and we will hear it and do it. But did he take this honour to him- ielf 1 No, he makes an advantage of the peoples de- fire to have a middle perfon between God and them, and upon that tells 'em of our bleffed Savi- our. You find the prophecy conne<5led to that " K k 5 very 50 2 God heltevd on tn the World. S E R M.very cafe. The Lord thy God jvill raife up to thee XXXIV. ^ prophet from the midfl of thee, of thy brethren^ like ^^'^y^^ tinto me ; unto mm pall ye hearken : According to all if.'i6, 'that thou deftredft of the Lord thy God in Horeby in 17. * the day of the ajfemhlyy faying^ let me not hear the voice of the Lord my Gody neither let me fee this great fire any more lefl l die. And the Lord faid unto me^ they have well fpokeny in that they have Jpoken, I will xaife them up a prophet from among their brethren like unto thee. This is a paflage that the new Tef- tamcnt makes great ufe of. The Apoftle Peter 'A a prophet pall the Lord your God raife up unto you. So that upon the whole you find tho* Mofes had fuch a commiflion as was never equall'd, and thofe credentials that were never exceeded, yet ftill he referred the people to one above, and beyond him- felf, one that was their Gody and who in the ful- nefs of time would be their prophet. Now you will obferve, tho' the Apoftle gives it as a noble peb.iii. 1. charader of Chrift, that he was faithful to him that appointed himy even as Mofes was faithful in all his i^ I . boufe ; yet he adds, This man was counted worthy of more glory than Mofes j not upon account of faithfuln^fs, for that an inferior may have equally with a fuperior* ~ A rnag God heltevd on in the World. 50} A man whom you trufl: with twenty fhillings is S E R M. as honeft as one that manages a concern of ten tnou- XXXIV. fand pounds; as Mofes is faid to be faithful in all ^*'''^^^'^' things, fo in that he could not be exceeded. But Chrift is worthy of more glory upon another account, from the dignity of his pe fon, inafmuch as he that bHilded the houfi has more honour than the houfi. By his houfe is meant his people, his church, the whole family, both in heaven and earthy Mofes was only a fervant to thofe, and therefore could have no more than his particular fhare with them ; but Chrift having built the whole houfe, has more honour than all of it put together, than the whole affcmbly of Saints and Angels, whofe names are written in heaven. And can this be con- ceived of a creature ? No, Every houfe is built by ver. 4* fome man. i. 5. nity of his perfon. Being the bright nefs of his glory y and the exprefs image of his perfin, and upholding all things by the word of his power, he did by himfelf ■purge away our fins. So that when we read of his fufFerings in the xnofl- pathetic terms, that he was broken, griev- }^.liii.8. ed> taken from prifony and from judgment y there's this thrown in, ivho pjall declare his generation f 'Twas an eafy matter to trace his family, that he was of the feed of David according to the flefli ; and therefore that's not the generation which the prophet fpeaks of as a matter not to be declared. For he would fay himfelf, Te know who I am, and whence I came, but he who fent me is true whom ye ^ho»x%x4,know not. JVho has afcended up into heaveny or de^ fiendedf who has gathered the wind in his fifts? who has bound the waters in a garment ? who has efiablifhed all the ends of the earth f what is his namey and what is his fins namey declare if thoH canfi tell? What would the fmiting of the Ihepherd have fignified, if the fword had not been dire^^^cd by God againft the man that was his fellow ? and why ihould he be call'd God's righteous firvam at the God heltevd on m the World. ^07 time that it pleajed the Father to hrmfe hinty mdfutS E R M: him to grief? Why fhould it be faid. By his I^oiv^ XXXIV. ledge pall he jtijiify many^ when the way of his "^-""V^*^' d(»ing it is ^f^r/«^ their iniquity? His death was foon over, and how came he in that to bring in an everlafting righteoujnefs ? The virtue was not ia his fufferings but in his perfon, and therefore it is faid, Tais is the name whereby he Jhall be calCd Je* jer. xxiii. hovah our right eonfnefs^ As Jehovah he muft live ^* for ever, as our righteoufnefs he was obliged to die. For he put away fin by the offering of himfelf He who was crucified muft be a man, he who by that brought in a righteoufnefs muft be Jehovah. It appears by this, that he who paid the price was equal to him that receiv'd it. That objedion is only a found, that if he whar made the fatisfadion was a God, then the famo perfon both gave it and took it. This proves that what we fpeak of is a myftery^ but it does not for that ceafe to be a truth ; for the fame argument lies almoft againft every thing in religion. Is our grace and duty any thing elfe but what God both gives and receives ? All things come of theey and of thine t ChronT own have we given thee. Is it not faid as plainly xxix.14. as it can be in words, that ChnA prefents us to ^'V»-Eph.v.zT* filf? and therefore the objedion that fome are fo proud of, is but a flaih of powder that makes a. blaze, but does no execution. There is no more contradidion in this than there is in all the other articles of religion, that he who gives the fatisfac- tion is alfo to take it. God reconciles us to himfelf, ^ q^^ ^^ he is both the reconciler and the perfon reconciled. 18*. * Be not driven away from the hope of the Gofpel by the vain fplutter of men. This is a poor wind of do^rine indeed, and none but meet children can be carried away with it. But to return to my argu- j-oS God heVtevd on in the World. S E R M. Why ibould he who is our righteoufnefs bec^I- XXXIV. }g(^ Jehovahl The name is incommunicable, and ^^■"^^^'^^ belongs to none but the Moft High. Angels are [iCor.viii.caird Gods, and fo are magiftrates. There arc lords *• manj^ and gods many, but thoti ^vhofe name alone is pf.Ixxxiii.JfiHOVAH art the Mofl High over all the earth. If .rB» this is given to a creature, we cannot lay that his name alone is Jehovah, And the Scripture by throwing titles about with (o much confufion, ha$ kft us no diftindion between God and a creature. But you may be fure, as God will not hold him guiltlefs who takes his name in vain, fo the holy Spirit would not be guilty of that crime. Tho" irt bringing in a righteoufnefs Chrift fubmitted to death, yet he did it in the quality o£ Jehovahy the great original, the fundamental life and be- ing. There is an anfwer, fuch a one as *tis, to this Argument, That the church is calPd the Lord out righteoufnefs* She is fo indeed, and I need do no ^ more than read you the paffage, and leave you to Jer.xxxiii.jyjjg^ with what propriety it is pleaded. In thofi ^ -^ * ' ' days, and at that time-i I will caufe the branch of righteoufiefs to grow up unto David, and he Jhall execute judgment and righteoufnefs in the land. In thofe days Judah fhall be ftved, and Jerufalem dwell fafely ; and this is the name wherewith foe floall be cat* led the Lord our righteoufnefs, I ought to make an apology for giving an anfwer to this argument* 'Tis obvious to every one, that the title muft: be underftood of Chrift, and can only be applied to his people on the account of their relation to Ifa.xHx.3 him. As he is call'd IfraeU and God is calPd Ja-^ Pial, xxiv. coby fo they are call'd the Lord our righteoufnefs. ^* But there is one thing more that I fhall obferve from thofe words, and that is, the new Teftament Church is here defcrib'd by the profeflion they Were to make of iheir faith in one who is Jeho* " ■ 2, ~ ^ mhj God heVtevd on tn the World. yop vah, and one who is their righteoufnefs ; and there- S E R m: fore when people fhuffle with his divinity, and de- ^^!!^ ny his fatisfadion, they are not that Judah and Js- '^-^'^W^ rnfalem who are call'd by the name. 4. Believing is deriving from him a principle of grace. Chrift dwells in our hearts by faith, HcEph.i.uItJ quickens thofe who were dead in trefpajfes and fins , andjj^ j, how ihould he do this, if he had not the falnefs of him who fills all in all ? This is all along reprefent- ed as the chief creation, compared to the exceed-- ing great nefs of God's fower in raifing Chriji from the dead, and would never be attributed to any agent but one who does according to his pleafure. And the Apoftle who writes to a people that had this experience lets them know, that their friend is no lefs than the mod High. They are born of the i?QtXii\ uncorruptible Jeedy the word of God, who lives and abides for ever. Whether you underftand this of Chrift the perfonal Word, or of the everlaftin^ GofpeL 'tis all one to the argument : That which he puts the advantage upon is their having tafied^i >. that the Lord is gracious. This you know is an old Teflament phrafe, a way of rpeaking that God's people have always us'd. tafie and fee that the Lord is good, Davidpc xxxlv. cannot be fuppofed to defignby this Lord any o- 8. ther than him whom he had in heaven alone, and befides whom he could defire none upon earth. And what Lord is that whom the Apoftle faith they had tafted to be gracious ? One whom they were ftill to come to as a living fioncy di fallowed of^ Pet.ii4» men, hut chofcn of God and precious, Thefe later words make it evident, that it can be underftood of none but Chrifiy as the former make it equally evident, it can be underftood of none but God. Now why are thefe Scriptures laid fo near, and the connexion made fo ftrong, if one fentence refers to the fupreme Being, and the other to a perfon that's ^eriv'd and dependent? ' Thefe jio God heliev'd on m the World. S E R M. Thefe arguments have fwell'd beyond my firft ^^L^ defign, but I could not baulk them : I blefs God ^"""'^^^'^ my foul is in this caufe, which is fo dear, that I hope no reproaches will ever move me ; and if I ihould fnjfer the lofs of all things^ divine grace can teach me to defpife them, for the excellency of the knowledge of Chrifi Jefm mj Lord* SERMON XXXV p O U have alfo heard, that believing ' in Chrift is drawing down farther fupplies of grace and holinefs from _ him, / am come, faith he, that ye Joh.x^ xo^ might have lifey and that ye might have it more abundantly ; fo that your advance in re- ligion fomerimes goes by the name of converfion, Caliiuip-it J5 ^3ji»j Chrift's being formed in yon. For this the Apoftle travailed in birth over tnofe who were his children before. The thing that he defired with fo many throws and wifhes was, that Chrifi might be formed in them^ which would not be un- derftood of their firft religion, for that was begun already ; but he fpeaks of the improvements hey were to make in it as if it was a new converfion. When David begs to be reftor'd to the ufe of his graces, he does it by a word that might fignify '*^.li. 10. the firft implanting of them. Create in me a clean hearty O God, Thus was Chrift to be formed in thefe people. Every communication that he made of himlelf ^o 'em was like beginning the work over again. We z are God heltevd on m the World. j 1 1 are fti 1 to be transformed by the renewing of our minds ; S E R Mj we ought daily to fut off the old many and be renewed XXXV. in the fpirit of onr minds. Now it fhews us the R^^JJ^Qf^ nectflicy of a dependence upon him, that we do 2.. not only receive from him the principles of a di- Eph. iv. vine life, but it's he that gives it all the enlarg- i^* ^J* ment that it can have. Vmo thofe that fear his name Us^lM. 2.^ docs the Sen of righteoufhefs arife with healing in his wings^ that they may go forth and grow up as calves of the flail. From him we have the perfeding of the faincs and the edifying of the body. And what can this proclaim him to be, but a Gud \ vVe can fay it of none befides an infinite natuie. With thee is the fountain of life* This was PfaLxxxviJ one oi the nobleft apprthenfions that could be con- ^o* veyed inio the minds of men, and what the Apo- ftle opens as fupcrior to all the dodrines of idola- try, that in Cod we live, and move^ and have our being ,• that it was he who made of one blood all »^-Ad. xviu tions of mtn that dwell ufon the face of the earth ; ^^' that we are his offspring. Now there's a greater life than this deriv'd from our Saviour, that which is more glorious in itfelf, and more important to thofe that have it, as we are told by the Evangelifl, /« job. 1.4, him was life, and that life was the light of men. It led them to the knowledge of the truth, it breath'd into them the principles of an heavenly Joy ; and this life IS faid to be in him as the fountain where it fprung and from whence it came. It is not enough to fay, that this life was by him as a friend who took care to give it, in purfuance of a commiflion ; Tio, he is infinitely more than a truftee, for it is in him. Thus the fame writer tells us in his epiftle. This is the rejord, that God has given to us eternal , joh. v. life\ and this life is in his Son : He that has the 11. 12* 3hen he fjjall appear* we JJmll be like him, ^""^^"^^^^^ for we jJmLl fee him as he is : Him, that is, the God vcr. 3. whofe Tons we are. To this he adds, Every one who has this hope in him purifies himfelf even as he is pure, i, e, the God of all purity, to whom they are related. And who this is you find afterwards^ Te knoiv that he WpXS manifcft to take away our fins* Thele words bring it to our Saviour, and agree to the language of my text, that God was manifefi in the flefi). So again, in the next chapter he joins »v- 4- thefe two together, Te are of God^ little children, and have overcome 'em, i, e. the falfe prophets who are gone out into the world ; for greater is he that is in jou, than he that is in the world. He that is faid to be in them, is oar blefTed Saviour, who had overcome the world. His being in them, agrees to Job xvii. all the language of Scripture, / in them, and thou in 2.3- me, Chrifl in you the hope of glory. Col. i. 27. ]Slow this is true of the Divine Nature; for God dwells in us, and we in him. Certainly this phrafe of a Being that dwells in men, ought not to be us'd without any diftindion, and given out promifcuoufly both to God and a creature. David means no other than a Deity, when he fays. In the Pfai. %z\s , multitude of my thoughts within me, thy comforts 19. delight my foul. And does the Apoftle derive it from any lower hands? No, thefe were com^forts 2 Cor. i.^. wherewith they 7vcre comforted ofGoD; and yet in the very next verfe he tells us, that as the fuffer- in^s of Chrifi abound, in us, our confolation abounds by Christ. And afterwards faith, The people were his rejoicing, as he 7Das theirs in the day of the Lord Jefus. Ifj. Ix. 7. Our Saviour has the government upon his /Jjoulders, and of the increafe of his government and peace, there f,:all be no end. He gave Saul his commiflion, ^asxxvi.with a promife that he would deliver him from the 58. ' people God believed on in the World, 517 pople and, the Gentiles^ to whom he fcnt hhn. A nd S E R M. as he had met with a long experience of this pro- ^^XV. tedion, he tells ^grippa^ Having therefore obtained help ^^^^'^ from Gody I continue to this day. The word therefore refers us ro the former promife. It was Chrift that told him, that he would dehver him : well, he had done fo, and this the Apoflle calls an obtaining help from God, Chrift appeared to him at Corinth, and gave him an alTurance, No man fijall fet on thee A(ftsxviii, to hurt thee. And there's nothing in PWs Ian- ^°' guage that obhges us to exclude Chrift from the account we have of his deliverance at fea : There jhod by me^ faith he, the Angel of God, whofe I ^w^^xxvii.ij. and whom I ferve. All the Angels are mmiftring Spirits to our Lord, and by him fent forth to the heirs of falvation. But the comforts that he gives to his people are of a more inward kind ; and thefe can be no other than the work of a God. 'Tis the ]oy of the Lord that mtifi be our firength, *Tis he who, when the outward man decays, renews us tn the inward man i Cor, iV: day by day. We always bear about with us the dying lo- of JefuSy that the life of Jefus may be manifefi hi our body : that made them, when they were troubled on every fide, not be diflrefed, when they were perplex' dy they were not in defpair ; becaufe, fay they, We 7i>ho live are always deliver d to death for Jefus fake, that the life alfo of Jefus may be manifefi in our mortal fie fj^ Nov/ this is more than a creature can do; for, as he tells us there, the excellent of the power was to be of God^ and not of them. How could our Lord fay to the difciples, Tet a joh. xvi. Uttk while, and ye fee me no more ; and again, Tet a. » 'i- little while, and ye ]h all fee me. In the former fen- tence, he plainly refers to their lofing of his body ; they were to know Chrift no more after the flti"h, but the latter is to be underftood of a Divine pre- fence. And was this fit for any to fay but the ' L 1 1^ Supreme 5 1 8 God heltevd on In the World. S E R M. Supreme Being? Bont I fill heaven and earthy faith XXXV. the Lord? How fliould he fay the world fees me V^Y*^^ no more, but ye fee me^ and hecaufe I live^ ye fiall live alfof This is more than any of the Samts can fay : As the world does not fee them, fo neither do they fee the church ; they live, and we live alfo, but the one is not the caufe of the other. Does not this argue an omniprefence ? that heaven is not only the place from whence we look for a Saviour to judge the woild, but from whence we feel one? And how can it be faid of any lefs than Epli. iv. a God, that he went far above all heavens, that he .10, might fill all things. 7. If we believe in Chrifl:, we Ihall declare it by an obedience to him in all manner of converfa- Piil.i. ii.tion. To me^ faith the Apoftle, to live is Chrifi. And is it not too much to have this faid of a creature? The notion we have of religion is this, I Pet. iv. that a man lives his time in the flef?-^ not to the Infts ^' . of men, btit to the will of God. The Lord made all ^ * things for himfelf; of him, and to him, and thro him» are all things. And more efpecially in the nobler work of redemption he has declar'd himfelf to be Sph. 1 6. the great end of the whole contrivance, Ti^e are to the praije of the glory of his grace, wherein he has made us accepted in the beloved. None of hs lives to him* Kom. y\v.felf and no man dies to himfelf, bat whether we livey 1* ^* we live unto the Lord, or whether we die, we die un^ to the Lord; whether therefore we live or die^ we are the Lord's. Can there be any words that exprefs fo full a furrender as this ? and muft it be made to any befides the great God ? and yet you fee what Lord he means in the next words. Tor to this end Chrifi: both died and rofe again, and revived, that he wight be the Lord both of dead and living. Where can you find exprellions of duty that are more fig- nificant ? What can David fay more to thee, Lord God ^ Nothing farther can be faid of our obedience to the Moft High. The Apoftle telJs 'em, Whether God believed on m the World. 519 •we are befides ourfelveSy it is to God, /. e. for IiisS E R M.' fervice ; or whether we be fober^ it is for your caufe. ^jP^T*. What God is it, that all their zeal is direded to ? ^"^^JT^ You will learn his meaning from the nexc words ij. that come in as an argument, for the love of Cukist ver. 14, conjirains us, who died for all 3 that they who live fl^ould ^S* not live unto themfelves, but ro him that died for 'em and rofe again. What David may be fuppos'd to fay to the Father, thefe Apoftles fay to the Son : Traly I am thj fervant, I am thy fervant. And q^w Pfal. cxvi, the profeilion be direded to any but the fame infi- • nite Nature? One ^0 all fay I am the Lord' s, and i another floall ftibfcribe with his hand to the Lord. Thusld, xHv. faith the Lord the King of Ifrael, and his P.edeemer the S» ^» Lord of hoflsy I am the firfi, and I am the lafl, and befdes me there is no God. 8. They that believe in Chrift give him a reli- gious 7i^orpjip : and as that is the greatefl thing we can do in this world, fo let it not be faid that we worfJjip we know not what. ILeaven and earth Jloallyizt.y.ij'. pafs away before one tittle of the law does, and efpe- cially that in the firft and fecond commandment : ThoH JJjalt have no other Gods before me, *Tis noExod. xx.' matter for a creature's having the name of a God : y, 6. Thoti fJjalt not inake to thyfelf the likenefs of any thing in heaven above,, as well as in the earth beneath ; thou jhalt not bow down thyfelf unto \m : not only to the likenefs that thou makeil of 'em, for that mud: be a ftupid idolatry indeed ; but there is none in heaven above, before whom thou mud bow dov/n and worfhip ; for I the Lord thy God am a jealous God. If the Gofpel had not reprefented Chrift as a God, I fliould never have dar'd to get over the prohibition of this law. He himfelf gives no an- fwer but this to Satan, It is jvrittcn, thou j})alt wor- Mat. iv, fhip the Lord thy God, and him only ^jtlt thou ferve, 1 o. So that, he refufes fo fall down before him, not merely becaufe he is a devil, but becaufe he is a L ! 4 creature. J 20 God heltev'd on tn the World. S E R M.crenture. And what he faith to him, would have XXXV. \yQ^^ as proper to the brightefl: Angel in heaven. ^^rf^"^ The Angel forbid John to do it upon this very Rev. xxii. ground, WorJJjip thou God, No excellency of na- .?0' ture, no engagement of kindnefs, can make any perfon the pbjed of our devotion. When we are Pfal. xcv. call'd to fall down and -worjhipt it is before the Lord 7* mr Maker ^ And, Upon no other confideration could we read of worlliiping the Son : the Angels of God are Heb. i.6. charg'd to worjlip him-, and thereafon is plain, be- Col. i. 16 caufe by him were all things created^ whether they be in heaven or on earth j thrones-^ principalities, dominions and powers i all are created by him and for him. The Joh. i. I ©.world below are call'd to do it, becaufe the world Heb. xii. "Was made by him. His people do it, becaufe he is the a. Author and finijher of their faith. The church of the liril-born, whofe names are written in heaven, fall down before him who iits on the throne, and be- lii. 4. fore the Lamb, becaufe they are his houfcy and he that has built 'em is God. The Scripture has put a great value upon your ^ic. iv.j-. tloing any thing in the name of God: All people will walk^every one in the name of his God, and we will walk^ in the name of the Lord our God for ever and ever, Chrifl: ufes the fame language in a gra- Mat. xviii. cious promife : V/bere two or three are met togethev %o, in my name, there am I in the midfl of Vw. That phrafe in my name is us'd about the greateft folem- nities in religion. This, I think, is too much for a creature, according to that profeiTion of the church, Qther Lords bejides thee have had dominion over us, but by thee only will we make mention of thy name. The liii. XXVI. "'^^^ of our foul is to thy name, and to the remem^ 8. brance of thee. But not to force the word beyond the neceffary meaning, who could make fuch a promife. That where two or three are met together y there am I in the midfi of *^m^ Here obierve twc? jhings I '^ iv'r/?! God hel'ievd on in the World. j 1 1 TVr/?, This comes in as the reafpn of what he 5 E R M. had told 'em before; that if two of yon jhall a^ree XXXV. en earth as touching any thing that they flmll ash^ it ^^-^^V^^ fhall be done for *em of my Father who is in heaven^ for I am in the midfl of *em. Does not this prove that he and the Father are one ? Why is his beinq; in the midft of *em an argument that the Father will hear 'em ? but befides that. Secondly, He here talks in the language of a God. He does not fay / -will come down to 'em, / will bow the heavens, and come down ; no, but / am in the midft of 'em, antecedent to their defire. 'Tis true, thefc words do not mention an omniprefence, becaufe his being among them fignifies more than his being with the wicked ; but they fuppofe it. How can it be true that he lliould be prefent with fo many thoufands of their affemblies ; or you may call 'em conventicles if you pleafe; a good thing is never the worfe for a hateful word? How fhall he make good his promife to the vaft numbers that are met together in his name, if it was not He of whom David faith. Whither ^jall I flee from thy Spi-VCcxxKix. rit, or go from thy pre fence ^ He is call'd indeed the ^^• branch of the Lord-, that fhould be heamiful and glo- ICi, iv. i, riotiSj and we read of the fruit of the earth that Jl: all be excellent and comely for them that are efcaped of IfraeL This fuppofes his taking upon him the hu- man nature; but nothing lefs than a Divine Na- ture can make good what v/e read afterwards, that the Lord will create upon every dwelling place upon ver. f. Mount Sion^ let there be never fo many thoufinds ot 'em, and upon all her affemblies^ a cloud of fmof^e by day-i and the fijining of a flaming fire by night ; that is, he will be actually and efteftually prefent with every church under the nev/ Teftament, as lie was with the church in the rvildernefs. And how is this poflible, if his name was not excellent in all Pfal. viii. ^hs €arthj and his glory abcve the heavens P '• Tis y 2 X God helievd on m the World. S E R M. *Tis in vain for any to deny the truth of his XXXV. being among us, becaufe we cannot explain it. ^'^''''C^ Nothing has more the air of darknefs and arrogance, than to objecfl, againft the reditj of a thing, the difficulty there is in the manner of it. Thus the dodrine of the Trinity is us*d. The men that oppofe it do not demand of you a proof, but an explication, and imagine with contempt enough, that becaufe you're at alofs in the one, fo youmuft be in the other. The prefence of Chrift with his afFemblies is one of thofe mjflerioHS certainties that we are to believe, tho' we cannot unfold the way of it. I need not lead you into Divinity for feveral matters which have the greatefl evidence that they are fc, and yet the greatell: obfcurity how they Job ^ come to be fo. Dofl thou kno-w the ballancings of the xxxvii. clouds f Canfl thoti tell how thy garments are warm ^ ' ^^' 'ivhsn he quiets the earth with his fitith Tvind? Haft jTxxviii. thoH enter d into the fprings of the Jea, or hafi thoH '^- Tvalked in the fearch of the depth ^ Knoivcfl: thou the ordinances of heaven, or ca'dji thou fet the dominion thereof upon the earth ? and yet, can you deny thefe Eccief. xi. thmgs? Thon knoweft not the ivaj of the Spirit, nor 7" how the bones do grow in the womb of her that is with child \ and yet thou muft be a very auk ward crea- ture to fay there is no fuch thing. But fo it is,^ that perfons who are puzzled with a worm are im- patient to be told that they cannot know a God 1 p. Believing m Chrift is trufting him for a fu- ture protedion, to carry us thro* all our dangers : aTim. i\r.77j^ Lord f) ail pre fir ve us from every evil work^ <^vnd bring us to his heavenly kingd.om* And who is this Lord \ I anfwer, Toti^re prejerv^d in Chrifi Jefus^ and Jude I. calid. He that lovd the church, and gave him/elf for Eph.v. 2 7./> is to prefent it to himfclf as a holy church without Jpot or wrinkle^ or any fuch thing, David expeded this from no other than God? Thou mlt guide ma God helievd on tn the World. 523 by thy comfeh and afterwards receive me to thy glory, s\ R M. And to jfhew that there was but One who could xxxv. do this, he adds. Whom have I in heaven hm thee, J^O^^^ and there's none upon earth whom I dejire hejides Thee, ^ j.^^"'* My fiejlj and my heart fails '^ but God is the flrength 26, of my hearty and my portion for ever. We commit i Pet. iV. the keeping of our fouls to a faithful Creator. ult. And yet theApoftle dire(5isour hope to the great jude igl Redeemer : We look,for the mercy of the Lord Jefus to eternal life. And having fpoke of that, he concludes ver. 24, with this doxology : Now unto him that is able to ^J- k^ep us from falling, and toprefent us fault lefs before the prefence of his glory with exceeding joy ; to the only wife God our Saviour y be glory and majefty^ dominion and power, both now and ever-y Amen, His ability to keep us from falling is what the Scripture has abun-Heb. vii, dantly teftifiedj He is able to fave to the uttermofl, ij. His prefenting us before his own glory agrees to what ii. 13. is faid of him in feveral other places, Behold I and the children 7vhom God has given me. And the A- poftle calls him that does it by the name of the only wife God our Saviour. He reprefents thefe things as fit for none but a God to do ; and there- fore as they belong to Chrift, he is the only wife God our Saviour, to whom be glory for ever. Amen SERMON 5^4 Great Is the Mystery, Sept .';■■;'■ SERMON XXXVI. SER M. 10. XXXVI. M B mm E L I E V I N G in Chrifl: Je- fus is LOOKING to him as the Fimper of our faith, who will g^^^ ^ completenefs to his own gj^^SSj work. I chooie to exprefs this great ad of the foul upon a death-bed, in the language that God has cloath*d it with ; and it agrees to all thofe phrafes by which good people have deliver'd their notions of a true Gofpel-faith. Thus in the old Teftament, believ- Ifa. xiv. ii^g in Chrifl: was for all the ends of the earth to 2 2. look^to him ayjd be ftv'd. And the converfion of 7,ech. xii. the Jews is laid down in thofe terms. They JJmU ^°' loo i^ unto him whom they have pierced, *Tis true, we read of an oppofirion between faith and fight i the former, by which we walk, gives us the limitations we are under in this world, and the latter opens out the liberty and glory of the next. Eut yet fnith has in it the nature of vifion, tho* it is here diflinguilli'd from it. 'Tis faid of thofe that receiv'd Chrifl, which is explain'd by 13, their believing in his name^ that they beheld his glory, the glory of the only begotten of the Father » The faith of Adofes is dehver^d to us in thofe words, that he endur d as feeing him who is invifible. So that, you ohkrvethis is the language both of the old and new Teftament ; and what they are us'd to who build upon the foundation of the Apoftles and Prophets, l^ho* believing is diftinguilli'd from feeing* Jo:.. :. 14. Heb. xi. 27- God believ'd on in the World, jiy feeing, yet it's very often exprefs'd by it. To s E R M. which end we read, that as Mofes lifted up the fer- XXXVI. tent in the Tvildernefsy fo mufl the Son of man be lift^ r^jhiii ed up^ that as by looking at the one, fo by believ- i^/ ing in the other, they might find an healing vir- tue : Tloey looked to him^ and 7vere lighten d. Him has^^- xxxiv. Cod fet forth to be a propitiation for our fins. The firfl: ^'... ad of our faith is a clofing with that call, I faid^ ^ * Behold me, behold me. And the laft look wc takeifa. Ixv. i. is to One who will give the great perfedion to his own image, and prejent us 7vithout fpot or 2z^r/w^f,Eph.v.i7. or any fuch things before his glory with exceeding joy. Now, 'tistojefus that we thus look, 2S the Author andFinifjer of our faith. We confider the cloud of wirnelles in which we are encircled and encom- pafs'd about as fo many examples ; but our eyes are upon him as the efficient of what we are and what v/e ^mU be. And who can this be but the mod high God? The Scripture has direded us to no other than an Almighty Agent, either for the working of faith in us, or carrying it on 7vith power, or raifing ic to felicity and vifion. We read of the exceeding greatnefs of his power towards them that believe, D^-Eph. i. 19; vid faith, 71?^ Lord 7vill perfe^ that which concerns ?C.xxxviiL me, and not forfake the work^ of his own hands, be- i^^t. cauje his mercy endures for ever. The Apoflle faith in the moft pofitive terms, He that has wrought us 1 Ccr. f. for the fe If- fame thing is God, He that eflablijheth us 21, zi^ in Chrift, and has anointed us is God, who has alfo feal'd us, and given us the earnefi of the Spirit in our hearts. It is God who fulfils in us all the good plea- "i. Thef.i. fure of his goodnefs, and the worh^ of faith with power. * ^ • They that believe in Chrift, are born of God-, snd i jch. v. he who has begun this good work, will perform it i. 4. to the day of Chrift Jefus : All things are of God,^^""'- ^^» ^I'ho has reconciled us to himfelf; that is, all thoie ^^' things that make us new creatures. Now, ^i6 Great is the M y s t e r y, S E R M. Now, what is performing the thing that he has XXXVI. begun, but that he will be the Finijher, who has ^^■^'^^f^^ been the Anthor of our faith ? that he will fulfil 2Thef.|i. the work of faith with power, that the name of our '^' Lord Jefm Chrifi may be glorified in joh, and je in him ? Chrift is the governor both of grace and nature; Rev.i. i8./j^ ij^^ fijg ^y^ ffjr heathy and of the invifible ftate. 'Tis by the turn of his hand that we are let out of one world into another ; and it is alfo by hims, that the better life, which is here begun, rifes into that life that was its pattern, and will be its end^ And is not this too much for a creature to do ? Can a believer have his laft confidence in one who is not God, and go out of the world under the hazard and appearance of idolatry ? David durft truil himfelf with none but an infinite Being, /»- TCxyixi.C.To thy hands do I commit my Jpirit^ Lord God of trtithy for thoH haft redeemed it. This is the employ- ment of faith, in v/hich every good man is to fol- low him. They are to die in that way, who die in the Lord ; for they all die in faith. And I can never think that a true believer will ftop at any thmg ihort of what they depended on ; our faith and hope are to be in a God as well as David's. We have none in heaven but God; 'tis He who prixxiii. made with the fweet Pfalmift o£ Ifrael a new and *)'• everlafting covenant, which \W2iS all his fahation. StC" ^ ^'^^- fhens faith Vv'as thus employ'd, who caWd on God A^ts vii. y^'H^> ^^^'^^ J^fi^^ receive my Spirit. ^7. * There are two anfwers given to the argument that arifes out of this Scripture. Firfl, that the w^ord God is not in the original, but fupplied by our tranflators,' and their doing it has been infuk- See adif. ed as a trick or a fraud. But theperfons, who can courfe of j^g triumphant upon that obfervation, fliew they ^ilin^j^j are very ready for it; and I muft tell 'em it is a little too foon for people to boafl at the girding ors God believ'd on in the World. 517 on of the harnefs : Sportingy and making a 7vide^ E I^ M. motithy and drawing out the tongue^ are given as a ^^X^^- mark to know the children of tranjgrejjiony and the ]7\^ feed offalpood. That the word was thrown in by our tranflators is plain enough ; but apparently with- out any defign to fteal upon us the doclrine of Chrift's Divinity; for this truth receives no advan- tage at all from that reading, but ftands in fuller force, and in a better light without it. Becaufeic is evident, that Stephen^ who faw heaven opend^ and the glory of Gody and Jcfm at the right hand of Gody found it was now his duty to commend a departing foul to one who could take care of it; and who- ever this was, he call'd upon Him. His lafl prayer and recumbence was on him ,• for the word lignifies both thefe. He has nothing farther to fay about himfelf, than to beg that the Perfon he fpoke to would receive his fpirit. Now the queftion is, whether his faith was at this time dealing with the fame that David*s did ? or whether the Jeivif,) religion taught people to think that none but the Supreme God was fit to be their friend in a dying hour, but that Chrifti- anity has made us dependent on one who is depen-. dent himfelf? 'Tis out a forry compliment to the Gofpel, to fuppofe that it makes that to be the work of a creature, of which none but God is capable. They of old us'd to deal with the prin- cipal Agent, and are v/e to believe in a deputy ? The accufation had been true, that Stephen fpake blafphemous words againji Mofes and agairfl God^ if he taught people fuch a dependence upon Chrift, as all good men us'd to have upon a faithful Creator, Strike the word God from this text, and read ic thus, that they fiondStepheny calling upon^ and faying^ Lord JepAi receive my fpirit, and does it not appear that the Perfon he call'd upon was Jefusy and the petition that he made to him waj that he would receive jiS Great is the Mysteky, S E R y^-receive his fpirh ? the beft thing that he could pwtl ^w%lj^"^ the laft refignation that he could make. ^'■^^^^'^ This agrees to the promife that our Saviour left Joh.xiv.3.with his difciples, / ivill come agairiy and receive xov to mjfdf'i that where I am', there "je may be alfi* Can we think that he who faid this was any lefs than the benefador upon whom the Pfalmift had Pf.lxxiii. [lis whole dependence? Thon wilt guide me by thy ^^' cofirtjely and afterwards receive me to thy glory. Are there two of thefe friends; and is one of 'em not a God ? Thus he reve.il'd himfelf to his people, and Rev. xxii.thus they receiv'd him: The Lord God of the holy ^* Prophets fent his Angel to fljew to his fervants the things that muji JJjortly be done. And who is he \ I ver. 1 6. yejiis have fent my Angel to tejiifie to you. He that Tfer.2o. tefiifies theje things fays ^ Surely I come quickly' We fee of whom they underftood it by their anfwer, Ameny even fo come Lord Jefus, When God fpake at fundry times, and in divers manners, by types, prophelies, vifions, voices, mi- racles, and figns, he ftill led up the people thro' thofe things to himfelf: The faith of men did not centre in the figure or the prophet, but in him that appointed them. And does he fpeak in thefe laft days by his Son, to drop his own name, that we fhould have lefs concern with a God now, than they had formerly? and yet this is plainly the cafe, if Chrift and the Father are not one. But that's a dodrine which he has proclaim'd; If ye |oh. xiv. had known me, ye fiould have k^own ?ny Father; and 7»io, Ti henceforth ye know him, and have feen him* Belie'vefi thou not that I am in the Father, and the Father in 7ne. The words that I fpea!;:^unto you, I fpeak^not of myfelfy but the Father that dwells in me does the works. Believe me, that I am in the Father^ and the Father in me, or elfe believe me for the very works fake. Mojjes God believ'd on m the World, 529 Mofes was a faithful fervant to the MofI: High : S E R M.' he never flood ns a skreen between the people and XXXVI. their God, but ftill dire(fled *em higher and fur- ^^^^^"T^ ther ; and ic*s very unhappy that ChriR was more furnifli'd than he, and that by his coming into the world, our faith has lefs to do with a God than theirs had; which it certainly mufl: have, if we do not fee the light of the glory of God in the face of ye- fns Chrift, David had a great opinion of Aiojes ; but he durfl not fay to him. Into thy hands do I commit myfpirit. No, there are two reafons for this furrender to God, that can never be applied to a creature. Firfl, ih^t he had redeemed it ; and cer- tainly Stephen meant no lefs, when lie faid. Lord Jefus receive my Jpirity lie look'd upon him to be the holy One of JJraely and his Redeemer, Secondly, David calls him the God of truth, which may cither be underflood of his nature, that he is the true God, in oppohtion to idols, or of his covenant, that this is ordered in all things, and fnre. Now, both thefe reafons are equally good in the petition of Stephen: In calling upon Jelus, he had to do with him, who is full of grace and fr/^f^, Joh. i. 14^ the way, the truth and the life; the Amen, the xiv. 5-. faithful and true witnefs. He that is holy, and he that is true-, that holy and jtift One, as he is Rev. i. _f. caird, and by whom grace and truth came to the xv. 3. world, who came to bear witnefs to the truth, and to whom it is faid in the praifes of heaven, ^ufi and trpie are all thy ways^ thou King of Saints, Thus Eph. ii. we are built on the foundation ofthe Apoftles and 20, prophets, Jefus Chrifl: himfelf being the chief cor- ner-ftone. Secondly, Another anfwer to this expreflion of the Martyr's faith, is what I have met with in a late book, where the author is very full of a pro- feilion, that he is Chriftianus, but not Chriflicola ; a Chriftian, but not a worfhiper of Chrift. He Y L. II. ~ Mm fays, J30 "^ Great h the Mystery, S E R M.fays, the cafe o^ Stephen was extraordinary, that he ^^^^- had fuch a vifion as none can exped, and that there- y^^^^^^^ fore he is no more an example to us, than Paul was in his being caught up to the third heavens. This is a mighty thought indeed, and may be number'd rather among the perverje than the cunning difpnt-^ ings of men of corrupt minds, who are deftitute of the truth. That his difcoveries were unufual I grant, but his (entence is no other than the laft profeflion of every believer. They are all lookmg to Jefus, as the Finidier of their faith. What he faid was either right or wrong : if it was right for him to put his foul into the hands of Jefus, I muft tell you, *tis impoflible he fhould do any more to the great God, who has faid fo plainly, Mj Son^ give me thy heart. If it was wrong, and ftands not for your example, but your caution, I think the favour of God to his Martyrs has rather prov'd a fnare than a benefit to the church. If the firft man who ever fuffer'd for the Chriftian religion made fuch an un- happy ufe of the teftimony that was given him from above, as to bequeath that to a creature, which is the mofb noble prefent that can be made to a God, we muft not fay that the blood of the Martyrs is the feed, but rather the ftain and the fcandal, of the church. k^% vii. But when he faid it, he wai full of the holy Ghoft<, SS' whofe office it was not to delude, but to guide 'em Job. xvi. i^tQ ail truth. Now, here's the choice that is left '^' us, either to condemn Stephen for an idolatery or this author for an infidel ; either the one made a profti- tute of his confrience, or the other has done it of his reafon. And tho' I hope I fliall ever admire charity as the glory of my religion, yet I muft pro- fefs I have a greater efteem for that Martyr, than I hav-e for fuch writers, who confefs themfelves to \ Cor. i. be out of the number of thofe that in every place ^- fall Qn ths name of the Lord Jefm Chriji* iWell^^ God b e l I e V ' d on m the World. 531 Well, my brethren, this is like' to be thecafeSERM. of every one of us in a little time. Die we muft y XXXVI. and as \ox\^ as nature and grace are capable of ad- ^"^OT^. ing, we fhall be putting ourfelves into fome hands or other. The Scripture has direded us by many a precept, as well as this noble example, thus to look unto Tefus ; which is more than I lliall dare to do, if I do not think him to be a God. " Vnto thecy pf. xx7. ij *« O Lord^ do I lift up my foptL Whenever my *' foul us'd this language, I knew in whom 1 have <« believ'd, and w^as perfuaded that he is able to " keep what 1 have committed to him againfl that «' day, I always underftood it of Chrift, 'Tis «' to him the confignments have been made many a '^ time ; and therefore, as foon as ever I come to " find that he is no God, my religion will be all *« a draw-back, a fetching of things out of his «' hand." Whatever value I may have for him, ( as I owe a great deal to the Angels who are be- low him ) ^' yet my faith and hope muft be in a " God; and more efpecially in the laft and *' greatefl concern that I can have. I cannot difmifs this head, tho' I have been a long while upon it, without telling you a ftory that has fome relation to it. A very good friend and moft intimate acquaintance told me leveral years ago what fcruples he had about the Divinity of Chrifl:. I could not but obferve in the frequent converfation I had with him, that he was far from the length that fome have arrived at, to have no pleafure in the truth, but a pleafure in unrighte- oufnefs. I could fee the objedions gave him a great deal of pain, and he ftrove to reconcile the ylrian. and Socinian dodrine with what is oppofite to 'em. I remember I once plied him with this particular inftance of the Martyr Stephen, and told him how dreadful it would be in a dying hour for a man not to know where to look, or upon whom to have a M m i ~ dependence 53^ Great is the Mystery, S E R M. dependence as the lafl: friend of his foul : and that XXXVI. if the Scripture direds my faith only to Jefasy and ^"""^^/"^^ reafon tells me he is not God, I lliall take believing in that cafe to be a difconfolate venture. I defir'd him not to ftrive againft inward evidence, or treat the my- fteries of religion as if he was fure they were either a falfliood, or the craft of dcfigning men. And I the rather did this, becaufe he had been for fome time in a languifhing ftate of health. After thefe things, he more than once told me, how earneftly he had de- lir*d, that God would not let him go out of the world uncertain about that matter. And tho* he had continued long ill, yet his death was fo far fudden, that a few moments before, he declared himfelf fomething better than he had been for fe- veral weeks, and fo had juft time and ftrength e- nough to fay no more than thefe words. Lord Je- Jus receive my fprit. Thus have I gone thro' both the explication of the text, and the argument that it gives us, that He who is believ'd on in the world, is no other than the moil high God. I am now to lake this dodrine in another view III. As it is a My stery. Indeed we have liv'd to fee and hear this very name treated as if it was only a jeft; and that bymyftery you're to under- ftand either a contra did ion or an impofture. Thus 1 Cor X. ^^'^ ^^^^ thoughts exalting themfelves againft the know^ f. ledge of the Son of God. I am fure in ufing the phrafe we do not depart from the words of Scrip- ture. There we often have it ; and certainly the holy Spirit did not fcatter it about in his book, to have it banter'd and expos'd in ours. Such pro- fanenefs will end in univerfal trembling : it makes thofe tremble now who are ferious \ and it will do -» ... the fame in thofe that are not fo : Therefore he not ^'zu^^^^ocke^Si left your bands be made ftrong. For my part, I (hall confider it in the way that my text has pre- fented it. And you will find that believing on — ' "" '" Chrift God b e l I e V 'd on hi the World. 533 Chrifl in the world is a my fiery, if you do but at-S E R m: tend to thefe two things. XXXVI, 1. The nature of the work. V>OP^ 2. The nature of the place: that there fliould be any believing at all, and that it fiiould be in the 7vorld. I. Believing itfelf is a my fiery; as it is ading without the direction of fenfe and reafon, and \Q' ry often againfl 'em ; and therefore in oppofition to the example and pradice of others. So that, it mufl proceed from fomething that we feel only in ourfelves. (i.) Believing is ading without the diredlion of fenle and reafon : 'tis depending upon what we do not fee, and admiring what we cannot underfland : That 7vhich is born of the flejj) is fle/Jj, and that which ]oh.\n. 3.' is born of the fpirit is Jpirit. VVe look at the things 1 Cot. iv, that are not feen which are eternal. Wmm having not ^ 8.^ feen-i ye love ; and in whom, tho' now ye fee him not, ^ ' ** "• yet believing, ye rejoice 7vith a joy unspeakable, and fnlL of glory > And is not this wonderful to thofe whole fouls get no farther than their bodies, who mind earthly things ? Their great enquiry is, who will Phil. iii. floew us any good ? They walk in the fight of their ^^- , eyes', their portion, bufinefs, and hearts are in this ^^^^^•^** life; they know nothing what believing is. And perfons who are thus diilingaifh'd from *em make an unaccountable figure in their opinion: The Lord of hofls, whom hQ\kvQ\'S Jan^ifie in their hearts, /VJoh. viii. for a fl one of fumbling, and rock^ of offence ; and both ^3» *4. he and the children whom God has given him are for ver. 18. figns, and for ivonders in Ifrael, (2.) Believing is oftentimes afling /«^^/«/? thefe two principles, by which we are to be conduced in other things. We are call'd to believe what rea- fon cannot explain, and to perform what fenfe will abhor: By honour and difhonour, by evil report andiCoT,vi, good report-^ as dying, chaftend, forrowful, poor, and 7* ' M m 5 having 534 Great ts the M y s t e r y.' 'S E R M.hdving nothing. I know that this very defcription XXXVI. q£ ^gjf j^ makes it the contempt of the world ; but ^'^''''^^^^'^it's never the worie for that, a minifter is to h^ pa- tient to all men; bat it's carrying the complaifance a great deal too far, if they who are enemies to the Gofpel of Chrift can perfuade him either to give it up, or to keep it in. The Apoftle beg'd that Eph. vi. utterance might be given him, that he might open his }9> ^° month boldly, to make k^own the mjflerj of the Gof- pel^ for which he was an ambajfador in bonds, that therein he might fpeal^ boldly as he ought to fpeak^ I look upon human reafon to be no more a judge of dodrine than it is of pradice. It is employed indeed about the rule, it receives the evidence up- on which I believe. This is revelation ; but it has nothing to do to determine about the matters js(Cor. xi.reveal'd : We have receiv d, not the fpirit of the ivorldy ' ^* but the Spirit which is of God, that we may know the ^^?' ^ 4* things that are freely given to us of God, The natu- ral man receives not the things of the Spirit of God, for they are fooli^onefs to him \ neither can he know themy hscaufe they are fpiritually difcerned. I'll give you an inftance of this in duty. Abra-- ham's reafon told him, that the command to offer his fon Ifaac came from God ; that it was truly the Lord who tempted him, and faid thofe cutting things that led him into an unheard of pradice ; but he never enquired of reafon whether he iliould obey or no. He never meafur'd this command by the law of naturCj which obliged him to fhed no blood, and to take care of his child ; or even by the promife of the covenant, that /« Ifaac flull thy pen. TLxii.Jeed be called, I'm fure that precept. Go take thy 3. fan, thy only fon Ifaae whom thou hvefi, and offer him for a burnt-offering, is as unintelligible, and liable to fijob.v. 7.as many objed ions as that text can be: There are three that bear record in heaven^ the Father^ the Wordy md the holy Ghofl^ and thefe three are one* Our rea- fon God b e l I e V ' d on m the World, y 3 y fon may with equal juflice call this nonfenfe, and en- S E R M' deavour to prove it fpurious, and go about hunting XXXVI. into copies with as much fpeed as a wild afs runs '^-'O^''^ in the wildernefs ; for indeed both thefe works are but fnH§ing ptp the wind at pleafiire. Let not any fay, God cannot be fuppos'd to tell me, that three are one by revelation, becaufe he has- before-hand told me, that three cannot be one in nature,- and I muft not imagine that he gives me a new light to contradid the old one. Abrahams love to his fon, and his abftaining from ihedding innocent blood, was as much rooted in nature, and cftablilli'd by all the principles of religion, as that one cannot be three. He was as fure of thofe prac- tical maxims, as we are of this rnyfterious notion. Had all the Angels in heaven given him that com- mand ^oMlIfaaCi and fcnt him to Aioriah upon fo dreadful an errand, you may be fure he would have ftuck by the principles that God had implanted already, of juftice to human nature, and affedion to his child, and efpecially a regard to the promife : Jn Ifaac JJmI! thy feed be call'dy and not a hair of his head mull: have perifh'd. No more fhould we ever fay that three are one^ or that the jnfi dies for the tinjufl^ or that the body i Pet. iiij fhall rife incorruptible ^ or that a Virgin fhali conceive if^ and bring forth a Son, or that God could be manifefl ^ ^^^- ^^* in thefleflj; thefe things cannot be explain'd byj^^^^j , .' reafon : they 2Ye Jpiritually difeerned, and therefore , cor.'iu' not to be received but upon report j and upon na i4» report but that of a God, who cannot lye. If he has faid 'em they mud be, tho* we are at a lofs to conceive how they can be. So it was with Abraham : he had no more to do than to enquire whether this command came from God or no ; and when that difficulty is over, his reafon is under a bar. The objedions that would have prevail'd, had the exhortation been given by a creature, are M m 4 ftgf. ^7^6 Great is the M y s t e r y^ S E R M.not allow'd to ftir, or move a tongue. He knew XXXVI. ^j-j2 promifc would hold, he knew the command ^^''^^ mull: be anfwer'd, he knew the one was dertruftive of the other; bun he leaves that to God. His faith was to ask no queftions, but to believe the good old way, in hope and a^amfl hope, becaufe it depend- Rom. iv. ed upon him ivho raifes the deady and calls the things }7' that are noty as tho' they ivere. Now, v/e go no greater lengths in receiving a dodrine that we cannot underftand, than in doing a duty that we cannot account for. Don't fay that God will not put you upon believing againft rea- fon 'y you fee he may put you upon a^ing againft it. What principle of nature is more early, more internal and perpetual with us, than that of felf- prefervation ? and therefore what can be more a- bominable than a religion that deftroys it? and yet it is notorious that this is the great demand of Chri- flianity : If any man, faith our Lord, hate not his own life, he cannot he my difciple. It's obferv'd of jRcv. xii. fofiis of i">is people, thcjt they lovd not their lives lu unto the death. He has hung a dreadful punifhment over the contrary difpolition. He that faves his life fiall loje it. 'Tis as reafonable to embrace a myfte- ry as a martyrdom ; they are both unaccountable. Human reafon is laid afide, or plainly overrul'd in Ifa.lv. 8. c^ch of *em, and fliev/s that God's7vays ;zre notour waysy nor his thoughts our thoughts. Therefore, (3 .) Believing is ading in oppofition to the prac- tice and example of others ; and it's no eaiie mat- ter to get thus high. Nay, perhaps your difcou- ragcment will arife from men of great names, from ffa.xlviii. particular friends, from fuch as call themfelves of the' 3, holy city. Your faith will be loaded with all the- fcandalous infinuations of cnthufiafm, pcrfecution> conceit, and folly. Arguments againft you will be' faid to rife from a zeal for liberty, the honour of the Chriftian religion, and a profped of making ic go down with infidelse Some God believ'd on In theWorld. 537 Some profefs to believe the dodrine of the Gof-S E R M. pel, and take a Chriftian name only as they took XXXVL a civil one, becaufe they found it where they were ^^^''VV^. born ,• thefe will not endure the trial. In a day of temptation mere forms of fpeaking are what they may be driven from ; and if they make a Creed, which is but the language of faith, to be the ground of it, it will never do. Thefe, rather than be the jefl: of an adverfary, will be their captives, and prove treacherous to the caufe which they cannot main- tain ; and when they leave you, it will be with the deftrudion of all modefly, htimility, and tcnder- nefs. Tho' they cannot lift up their heads, they v/ill lift up their heels againfl: you. Nov/, is it not a wonder, v/hen the roads are fo lin'd and guarded, that there is any believing in the world ? and yet faith is of the operation of God ; as men do not plant it, fo men ihall not root it up. Chrift has always rais'd up fome who have a con- ^ cern for thofe dodrines which the world reckon a trifle, and many profefTors have dropt as an error. There is a principle that carries us thro' all the fnares of friendfhip, and all the terrors of fhame; that makes us know the friendfloip of the world to be Um/vi*6l enmity 7vith God, and fets things out to our choice in this fair diftindion, that the friend of the world is the enemy of God, C4.) This proceeds from fomething within our felves. We have feveral arguments for a dodrine that may be pleaded with others; as a clear reve- lation, the comparing fpiritual things with fpiritu- al, the known fenfe of words, the frequent tefti- mony of Scripture; and fome of a lower nature, the concurrence of God's people in all ages ; I do not only mean thofe who were witneflfes in a conn- cily but thofe who were fo at a ftake. Thefe, I fay, are confiderations that will have their weight with fuch as are feeking after the truth. But J 3 8 G R E A T /V //&^ M Y S T E R Y, S E R M. But the principle of believing is incommunica- XXXVI. \y\Q^ ancl cannot be convey'd in an argument. JVo ^""iy^^ man can fay that Jefm is the Lord, hut by the Holy ^ 2.' Ghofi. P^^^r and the reft of the Apoftles had much evidence of our Lord's being the Son of God from his do(51:rine, his miracles, and his con- formity to all the prophetical characters ; and yet flelh and blood did not reveal this to them but our Father who is in heaven. Saul had heard great reafonings for the Chriftian Religion at the trial and the death of Stephen ; but that faith and love which he found at laft came along with the ex- ceeding ahnndant grace of God in Chrifi Jefm our Lord, jTim.i. II. ijept: IT' ?;r SERMON XXXVII, \0 what is faid of believing in ge- neral we may add the circumftance of flace where men are to look for it, which leads us farther into the myftery. *Tis a wonder there fhould be any fuch principle as faith, but it is more fo that Chrift is believ'd on in theworld. In this world and not in heaven ; in a world where he had been refus'd , where the greateft evi- dence had prov*d in vain ; where he was no longer to appear; where people were polTeft with preju- dice againft him; under the power of hismoft ob- ftinate enemy, and where nothing was to be got by it, I . Yoij God hehev d on iv. the World. 5-39 ( I.) You will obfervethemyflery of believing in S E R M. Child, if you regsid it as a thing to be met with^^^^^^- in this -world and not in heaven. Had it been faid ^•^'^V^^^' of him now, that he is received up vt^ith glory, that the vafl multitudes who hear his voice admire his perfon, we could ealily come into the report, becaufe there he is reveal'd with a brightnefs un- confin'd : There's no veil upon his face, no limi- tation to their eyes. Now 7ve fee thro" a olafsdark- , r«. „••:. Ij^ hut then face to face y now we know tn part ^ bm 12. then we jhall know even as our [elves are known. And this is fo much ^bove all our experience here, that he is fuppofed to be in a ibrt of obfcurity till that time comes. 1'hat's the revelation of Jefus i Pet * v Chrifl. He who is otir life (Imll appear. He is now Qq\ j-; ' • our life, we have a life that's hid with Chrift in God, but in all the prefent manifeftations of him there is the hiding of his power. His appearing is always fpoke of as a thing that's future, and belongs to the felicities of another ftate. *Tis faid of them that are before the throne of God, that they fee his face, and his name is in Re7. xxii, their foreheads. The will of Chrift was, that his 5. people fnould be with him where they are to behold Tq^, xvii. his glory. There the difguife is off both from him 24. and them, and no wonder that in broad day-light they fhould fie the King in his beauty, becaufe they are got into the land which to us is afar off. There's no danger that any of thofe above fnould be offend- ed in him. The Angels that proclaim his perfec- tions, and the Saints that live upon his merit, have not one unbeliever to fay any thing againfb them, but the whole affembly and church of the firft- born whofe names are written in heaven afcribe ho- nour y and glory, and falvation, and power to him that Jits upon the throne, and to the Lamb for ever. They are got up to xht fountain of life, to the fpring-head where life runs clean, and full, and eternal; and ~ ~ " fo 540 Great h the Mystery, S E R M-fo in his light they fee light. They fee him as he XXXVII. is. He appears to them as he appears to himfelf in ^j^'X^ the brightnefs of his perfon, and the exprefs de- \^ ' claration of his glory. They are before the throne of Rev. vii. God-^ and ferve him day and night in his temple ^ and If' he thatfts upon the throne dwells among them. But the myftery is, that he is behcv'd on in a world where all this is hid ; that he has a peo- \i Pet. i, 6, plCj "who having not feen him^ do love him^ and tho* no'iV they fie him not^ believing in him, do rejoice with a joy unfpeakable and full of glory* This is more than Thomas would do. He infifted upon exter- nal evidence as the condition and guide of his Job.xx.ij-.faith, Except I fee in his hands the print of the nails ^ and put my finger into the print of thenails^ andthrufi my hand into his fide ^ 1 7vill not believe y and per- haps this is what he was led into by the account that the other difciples gave of an interview in his abfence, that hQ fijeii^'d 'em his hands and his fide. Rev. V. 6. AH this advantage they have in heaven, for he is in the midfi of the throne as a Lamb that has been xix. 15. flain. He is cloth' d. with a vefiare dipt in blood. Our Saviour who pitied their jframe condefcended to one who was fo weak in the faith, and therefore faith to Thomas^ Reach hither thy finger •, and behold my hands^ and reach hither thy handy and thrtifl it in- to my fide y and be not faithlefs^ but believing. But he clofes the converlation with that remark, Tho- maSf becatife thou hafl feen me thon hafi believed^ but blefied are they that have not feen and yet believe. Now what is it for them to believe ? What is that ad of the foul which goes by this title ? You will be able to anfwer the quefiion by com- ber, ult. paring the two parts of this glory. Thefe things are writteny that ye might believe^ that Jefm is the Chrifl the Son of God, and that believing ye might have iife in his name* I take the faith that is here de- fcrib'd tp be of the fame nature and extent with God heltevd on in the World. 5:4^^ that which Thomas had before profefs'd in thofe^ ^ ^ -^' words, My Lord and my God. Beheving him to be^^^^ the Chrift the Son of God, and believing that ^'-''^»^*'- you may have life in his name is believing him to ht yottr Lord and your God. As your Lord he is the Chrifl:, and as your God he is the author of that life that you're to have in his name. Don't put it, as fome people drive to do, upon the con- fiifion that Thomas was in, and that the words fig- nify not his fentiments but his furprize; for fuch exclamations and profane interjedions are what the Scripture would teach us rather to abhor than to imitate. This was the language of a believer, and not of an affrighted man, and it's in vain to di- vert the force of the argument by another inter- pretation, viz>. that Thomas declar'd Chrifl to be his Lord, and the Father to be his God. This is a- gainft all the laws of reading, 'tis making any thing of every thing, and at that rate there's not a fen- tence in the Bible that comes within a determinate meaning. 'Tis plain our Saviour calls this the lan- guage of Thomas's faith, and of a faith in him : He had b^cn fait hle/s before, not in the Father, for that was not the queftion, but in the reality of Chrift's refurredion ; and what he calls believing, was the root of that good profeflion, A^y Lord and my God. And fuch a faith was to obtain thro' the preach- ing of the Gofpel among thofe that had never ktD. what Thomas did. For it's remarkable, that his faith went beyond the evidence. All that he could fee in his fingers and his fide, prov'd no more than that he was that very man who had fufFer'd upon the Crofs> and that the fame body was rifen in- deed, that had been crucify'd and llain. But when he is fure of that, he fpeaks of him not meerly as one dead and alive again, but as the fame that he always took him for. His Lord and his God. Tlie z wouncs 5*4^ G R E A T ii- /^^ M Y S T E R Y, S E R M. wounds in his fide, the prints of nails and fpears XXXVII. gj-g no marks of a God; it had been blafphemy to >^^^>^^"^ give him the title upon that account ; thefe prov'd no more than a human nature, but you fee the Rom. x.p. office of a true faith ; /f thou believefl that Jefm died, and that God rat fed him from the dead, thou jl:alt be faved. This is not to be ftruck off from a regard to his Deity, for Tho?nas, who queftion'd his re- furredion, is no fooner convinc'd of that, but he declares his opinion of the other, that he was his Rcv.xi.iy.Lord and his God. Thus the kingdoms of this world are to become the kingdoms of our Lord and of his . Chrifty and he jlmll reign for ever and ever. The ' ' ' 'earth is this Lord's, and the fnlnefs thereof, (2.) 'Tis myfterious that he is believ'd on in a world where he had been refused. When the Sott of man came, he found little or no faith in the earth. Joh,i. JofHe was in the ivorld, and the world 7vas made by him, } I • and the world knew him not. He came to his own<^ and his own received him not. This was needful on feveral accounts, and an honour to God's juftice, that the Jews who had kill'd the prophets and fton*d thofe who were fent unto 'em iliould fill up the meafure of their iniquity; upon this account their houfe was left unto ^em defolate. Nor is this pro- ceeding void of a regard to his mercy, for by their Rom. xi> j^^ii falvation is come unto the Gentiles ; the middle *^' wall of partition v/hich had continued fo long be- Eph.ii.ii.tween the one and the other was to be broke down at his death, as the veil of the temple was at that time rent afunder. And indeed the projefc of God's wifdom, the defign of his mercy to man- kind in general, made it needful that a Saviour jE Cor.ii./.ihould not be known ; For had the princes of this world known him, they would not have crucify d the Lord of glory, and without the fliedding of his blood there could be no remififion. The Apoftle gave that fqfc account of it to the Jews^ I wot God helievd on in the Wo r l d. 5'4 j that throng ignorance ye did ity and fo did your ru- S E R MJ lers^ but thofe things which God before had jheivn by XXXVII. the month of all his prophets that Chriji jhould fnjfer^^^;^^^^^^ he has fo fulfilled. We might from a flood of Scrip- ture arguments prove, that Chrifl: mufi needs ^^'z^^Luk.xxiv- fuffered and enter into his glory. But 4(^. I am now to confider the wonder that arifcs out of the cafe, that after fuch an ufage he fhould ever have a people to receive him. How ftrangely are the parts of the xxiith Tfalm put together ! at the be- ginning he complains of God's forfaking him, and Pfal. xxiir being fo far from the Tvords of his roaring ; that his '» *5 enemies had aded Hke greedy dogsy given him vine- gar to drink^ and gafd upon him ivith their mouths as a ravening and a roaring lion, which defcribes with a great deal of propriety the very manner of his fufferings fo many ages after -, and yet when all this is over, the kingdom fiall be the Lord*s i this Lord's who before was a worm and no man ; no- thing after that is faid of him, but what ihews him to be a God. He is to be the Governor among the nationsy not merely by the force and ways of providence, but a feed ftjall ferve him, and be ac- counted to the Lord for a generation ; they fljall arifi and declare his righteoufnejs to a people that fhall he horny that the Lord has done thisy i. e. his name and the righteoufnefs that he has brought in, fhall be handed down through all ages. As they that are gone down to the dufl have hop'd for his truth> fo they who are not yet come out of the womb fhall be inftruded to do the fame. His glory is to run parallel with time. He'll have a church as long as he has a world. Who could have expeded this after he was de- fpifed and reje^ed of ?mn f We ufually fay at the blading of a new projed, that it is nipt, in the bud, the very blorfom goes up as duft. To fpeak in the language that Qo4 bimfelf bs taughc us. 544 Great is the Mystery, S E R M. he had made feveral experiments and all in vain, XXXVII.pjg is compar'd to a King, who fent out many ^■^^^^'^^ fervants to his fubjeds, feme they fton'd, others they kill'd, and all of them they refus'd ; he has but one way more, I will fend them, faith he, my well-beloved Son, When they fee himy they will re^ . njerence him. He fpeaks there after the manner of men, all the rerfon in the world would give it that they fhould do fo; but inftead of that they cry out. This is the heir, come let us kill him. Now after fuch a treatment might he not have faid, as I can fend no better than my Son, I will fend no more? And yet in that world where he was fo little known, that they defpis'd him, they hated him, they kill'd him, there is he to be ad- Pfal.lxxii. mired. Kings floallfdl down before him, and all na- 1 1 , 1 3> I T-tions (JmU ferve him j he ffjall live^ and to him foall be given of the gold ofSheba, tho' he died fo poor and ne- cellitous ; Prayer JJmU be made for him continually <, and daily JJjall he be praifid ; his name pall endure for ever, his name flo all continue as long as the fun, menfloailbe blef fed in him-, and all nations fhall call him blejfed. He who lfa.xHx.8. was ajervant of ruler Sy whom men deffisd and abhor ^ lii.ult. red', was to fpr inkle many nations. His dodrine would not conquer like thunder, but like rain. Kings 'iverc to put their mouths at him : He that had been the reproach of men was to become the dejire of all liii. uk; nations'y and he that pour'd out his foul unto death was to have a portion with the great, and divide the Jpoil with theflrong. Little did the Jews imagine that their hour was > Toh. xvi. ^is hour, when the Son of man foould be glorify d ; 30. and that the power of darknefs Ihould prove the Vfalcx.'^. womb of the morning. They did not underftand, and could not believe the propriety of that com- parifon, that his intered: would be like a grain of wheat thrown into the ground. Whilft it was entire> it abode alone, but by dying it was to be multi- plied. God heltev'd tj;M n t h £ W o R l d. 545 plied. This the Apoftle tells them, // vms need-S E R M- fal that the word of God fjonld be firfi preach' d unto XXXVI I. yofi j but feeing ye have put it fir frorn you, and ^-^Or^ judged your fehes umvorthy of cverUjting life, lo lue turn to the Gentiles. And he fpe^^ks with af- fiirance upon another occafion, The faivation of God xxvii'i. i^i is fent to the Gentiles, and they unll hear it. Agree- able to whitrh, a prophetic rapture is put into the mouth of Chrift, Thus faith the Lord that form* dl^^-'^^'^^-Tk me from the 7Vomb to be his fervant, to bring Jacob Again to hi'/Vi Though Ifiael be not gathered, yet Jhall I be glorious in the eyes of the Lord, and my God Jh.ill be my flrength. And he faid. It is a light thing that thou Jhouldejl be my fervant to raife up the tribes of Jacob, and to reft ore the preferved of Ifrael ; / 'ivill alfo give thee for a light to the Gentiles, andthopt JJjalt be my faivation to the ends of the earth, (3.) To this you may add another confideratlon, which heightens the wonder, that he is believed on in a world where the grearefl: evidence has al- ready prov'd in vain. Wtoat he has feen and heard Joh.lii.^zl he teftified, and no man received his teftimony. If we are to judge of things by the grofs reafoning of mankind, the Jews had a ihoufand times more to make 'em Chriftians than wc have. Our Lord was among them blamelefs, by their owa confeilion, A Lamb -without blemiflj, and without fpot ; whereas the Gofpel is preach'd to you bv iinners,- we have this treafure in earthen vejfels, made of clay and ting'd with guilt; and yet our minif- try fucceeds more than his, in accomplifament of that promife. He that believes on ine, ^oall do the [oh.xlvi ' things that I do, yea greater things than I do fijall he i2» do, becaufe I go to my Father, Again, he Ipake as never man did; his enemies wondered at the gracious words that proceeded out of his mouth ; as no guile, fo no error ever came from his lips : but vour converhon is by the m.eans of Vol. H. ' Nn fuch ^4^ G]K2 AT is the MYST^ViYy S E R M. fuch as are but of yefterday, and know nothing 5 ^^^.^^P^They who k^ow bnt in party muft prophejj in p. And chiefly you may obferve the miracles that he wrought v/ere in a way that never any perfon ought to pretend to, I mean at his own pleafure. He had it always in his power to ruffle nature and fur- prize the world, and he ftill did it in a teftimony to himfelf, which was going higher than ever Mo- fes did or any creature ought to do. Mofes told them, he would give them a (ign that the Lord had fent him; but the works that Chrifl: refers to, are Joh.xiv. a proof that he is in the Father, and the Father in ^2' hi7n. They were arguments to prove more than a divine commiflion; he pleads from them fuch an union) as it would have been prophane for him to fp?ak of if he was not God. How much of this evidence was thrown away ? *cv. 24. As he faith, / have done among them fuch ivorks as no other man did^ yet they have hated, both me and my Father. Now, could it ever be expeded, that things fhould mend when miracles ceas*d ? Was it not in vain to hope that an efFullon of the Spirit would convince thofe whom the refurredion oiLa- K^arm had left impenitent ? I do not look upon this wonder to be greater than the other ; but as an argument of that power that our Saviour had above, he fent the Spnit upon his Apoftles for an evidence, and the Spirit upon his enemies for a A£l. r. ji.convidion. We are ivitne^ei to thefe things, and fo alfo is the holy Ghofi^ -whom God has given to them that obey him, Tho' there were fo few in his own nation that had any regard to him, and they had lately in an outrage wifli'd his blood upon themfelves and their children, yet we read of three thoufand con- verted at one fermon ; to let us lee that the {xiQct^s of the Gofpel does not arife from a virtue in the 2. "" person God helievd on i^ ru e.Xv^o r l d. 54 perfon who delivers it, but from the blefliag which S E R M. God is pleas'd to convey by ir. The Jnvs /.b^^^^^^'- no for?r^ or comclinefs in h'lm-i that they fjotdd cicjirc^^^^ him* He was defpifed and re jelled of men^ a ?^"^« [fa li;i.2,9; cf forr oil's and acqujintcd with griefs they hid their ^:-^^.^^ faces from him ,• and yet he was falrtr than the fins of men^ his countenance is as Lebanon^ excellent as "^"^^'^ ^^' the Cedars. (4.) He is thus behev'd on in a v/orld where he appears no longer. If he nad (o little influence when he was here, what can be expected from the diftance of heaven ? Now ihat we are to know him no more after the fieih, God has cios'd our hopes of an intercourfe with him in his glorified frate. The ftories that the Papifts tell upon this head deferve to be laught at ns ridiculous, and abhorr'd as prophane, and yet, though he is no more with us in perfon, I mean in his body, we find the truth of that promifc, I will be alwajs with j on to yi^^xhl the end of the world. Amen, xxviii.20^ They that deny his deity have alfo the rancour to flander his love ; and as they had rather be with- out a happinefs than allow him to give it, they take pains to empty thefe words of the kind affu- ranee they are fo full of, and tell us, that the promife fignifies no more than a prefence with his difciples as long as they liv'd ; that the end of the world was the end of that age. But what \ — Does the p fTellion of all power in heaven and earth with which he introduc'd this promife reach no further than the lives of thefe Apoflles I Was the duty of dlfcipling all nations, baptiz^ing them into the name of the Father, Son, and Holy Ghofly and teaching them to ohferve all things that he had commanded^ limited to them in perfon \ Was the Gofpel no more than fo much apoftolical breath, that went forth when they returned to their dull? Yesfurely, ^^9' 2^'f^ Pet. V.I. They were witnejfes of the Jufferings of Chrifi, and partakers of the glory that fjould he reveal' d. They ferv'd him many years; and if being in heaven deftroyed his prefence with a people on earth, the words of Chrifi: muft not be underftood of the end of the Apoftles lives, but the end of his own : and fo here's a promife for the prefent time, I am always with you, that is, I am fo now^ and the word always muft comprehend no more than a few days. Thefe men of Galilee faw him go up to heaven, A cloud received him out of their fight ; and yet after that, they knew he would be with i^eb.xlii.p.them, and found it fo upon all occnfions, for Je- fus is the fame yeflerday^ to day^ and for ever. (5.) He is thus believed on in a world pofTefs'd of the greateft prejudice againft him. Both the things and the perfons in it are his enemies ,• it all Job. xiv. lies under a curfe. If the worlds faith he, hate you^ 18. ye know that it hated me before it hated you. As for the men of the world who have their portion in this life, they have no bible-characler but that of Pfal. xvn.God'sfii'ord, They hate thofe who are chofen out i4» from among them ; and as they do not believe them- felves, they rife with a perpetual anger againft them that do. The Apoftle defires to be delivered from zTheCiii. ^picked and unreafiinable Men, and gives this as the ground of it, that all men have not faith. You may conclude from his way of arguing, that tho' the men who have not faith pretend to the greateft moderation and to the brighteft reafon, yet really they are cruel and abfurd, and fuch as the people of God had need pray to be delivered from. With 2. Qod helievd on in the World. 549 what affedion does he recommend himfelf to^ E R M. them upon this head \ Now I befecchjou^ brethren^ XXXVII. for the Lord Jefrs Chrifl's fdke^ and for the love of the o^'Y^Tj; Spirit^ that je ftrive together 7uith me in jonr prayers ,q^ ,1! to God for mey that I ma-j be delivered from them that do not believe in ^ tide a. He that looks into a world that's unfeen, and depends upon a world that's future, has much Cuch a life as Noah had, by which he became an heir of i^ch. xi. ^l the righteoufnefs that is by faithy and condemned the 'world. They laugh'd at his preparing the ark, he was in \zm a preacher of righteoufnefs among them; and the difpute between them held till the flood came and decided it. Nay, as Enoch walk'd with God by faith, he was the jefl: of thofe whom he liv'd amongft ; and therefore from him we have a prophecy concerning Chrifl: and the vengeance he will take on unbelievers at the laft day. 'Tis a- bove five thouland years fince he foretold the fcorn- ful ufage that miniflers of the Gofpel lliould have ; for he prophefed of thefe, fijiyfgt Behold, the Lord r ^^^ ^ - comes with ten thoufands of his Saints to execute judg- i j, ment upon alU and to convince all thM are ungodly amono- them, i. e. in their communions, of their ungodly deeds juhich they have committed, and of the hard fpeeches which they have ^fpokjcn againft him. Now when there is fuch a run againfl: reveal'd religion, it muft be the mighty power of God that makes a Chriflian refolv'd not to be laught or threatned out of it. Here's a ftone difalloived in- i Pet. Vu. deed of men, but chofen of Gody and precious, and to 4»7>S' them that believe, he is precious '^ tho' others fiumbk at the word being difobedient. That's no right faith that does not conquer reputation and over-rule what maybe faid for it. How can ye believe, faith Chriil, t^. ^ ^ who receive honour from one another, and neglect the honour that comes from God only f 'Tis too often that popularity fteps in between us and our duty ; iienc^ " Nn 3 " we: 550 Great /5//&d' Mystery, S E R M.we are told, that thou muft not only believe irt XXXVIT.^^;^^ ^g^yf. fljg j^Qy^ J^frs-t but confejs WITH THY .Ir'^^^'^o MOUTH that God raised him from tl}e dead, *Twas Rom. X. e. ,t "i • i r i here that the ari^ument nuck with many or the yews and Pharijecs, of whom we are told, that Joh. xii. tl^ey bclicvd in him, hm did not confess him^ ^^' left they jhoM he fut out of the Jynagogue^ for they loved the praife of me a more than the pralje of God, The faith of Mofes was jftft the reverfe to what is faid of thefe men ; that he ejleemed the reproach of'Chrifl^ that i?, the leproach that he endured for Heb.xi.i^.him to be greater riches than all the treafures of E- aypt, for he had refpecl to the recompence of reward. He that is for prcfent pay, and cannot truft a pro- mife, is not fit to deal with our God in his co- venant. Nay, the things of this world are enemies to our faith ; riches enter in and choaf^^the word'y and therefore they that are rich in this world are charge ;j Tim. vi.ed with a particular caution, not to trufi in uncertain ^°* riches^ but in the living God: as if their truft could not be in both ; if it is in riches, it is not in the liv- ing God. The faith that's right gives us a victory 1 Cor. vii.over the prefent world ; v/e (liall fdl as though we 3°- fold not, and buy as though we pojfeffed noty and uje thefe things as not abufing thc??i. And is not this a myflery that there fhould be fuch a perfon as a be- '5Cor.x.4.1iever upon earth? One, who though he 7valks in the f.efhy does not war after the fief) f wliofe body is Phi].iii.2o.upon earth, and his converfation in heaven f becaufe Col. iii. I, his heart is upon things above, where Jefus fits at ^' the right hand of God, Te are of God^ little children^ 's]oh iv. ^nd have overcome them ; for greater is he that is in 4, S^ ^' jou^ than he that is in the world : They are of the world, therefore fpeal^^ they of the luorld, and the world hears them. We are of God j he that knows God, hears us ; he that knows not God, hears not us : Hereby know ot^^ the Spirit of trrjh, and ths fpirit of error. 6. Tis God heltevd on in the Wo r l d. y 5 t {6.) 'Tis farther flrange that he is believed on inS E R Ul a woild that is under the power of his moft ob- ^^^^''^^- ilinate enemy. The influence of the evil fpirit is ''■''^'*^'^^ declared in the very pride that denies it. There are no greater examples of this truth than among thofe who have it m contempt. He is the prince ^ph.ii. ^i of the poivcr of the air, the fpirit that noiv works in the children of difobedience. From the fulnefs of his command, and the efficacy of his temptations, he is caird the god of this world -, as fuch, h.t blinds zCov.Wl the eyes of them that believe not, left the light of the 4' glorious Gofpel of Chrifl ivho is the image of God jhoM pine into their hearts. He hirafelf believes ^?7i^Jam.ii.i8i^ trembles, and if finners believ'd, they would trem- ble too; therefore on purpofe to hinder a godly for- row that works repentance^ he keeps them as (lupid as he can. Nor can I account for the oppofition that's made to the Gofpel any other way. Where's the temap- tation for men to be angry that their Saviour is their God, that his death is their atonement, that his grace is their fund, and his righteoufnefs their plea I If thefe are errors, they are very delightful ones. I'm fure they lay things out for our hope, and yet men are enrag'd that their Redeemer is fa great, their happinefs fo good, and the covenant fo certain. What can this be owing to, but as the Apoftle faith, that they are fet on fire of hell ^ u^/iH -i^ When a man ftrives to believe againft himfelf, takes pains not to be fettled on his Ices, but to be unfettled, and not to know what he fli.ill trufl: to, *tis an unnatural way of finning. Well might our Saviour fay, He that fins againjl me, wrongs his own Prov. viiJ, foul '^ all they that hate me love death. Now beli 'v- 3^« ing gives us a victory over him who leads fo many thoufands captive at his pleafurc. He loferh a foul, when that foul gets a right faith : there's one of the ftrongeft creatures baffled, and one of the crafri- ^ft Qut-^itteda. ~ Nn ^ 7^ !Tis. 55^ 'The Myjleyy ^/Godliness, S E R'M. (7 ) *'ris ftrange that people fliould believe on XXXVII. cl^rift in a world -when nothing is to be got by ^''^'^^^^it. I do not affirm this in the ftrift fenfe of the I Tim. iv. words, for you know godlinefs has the promife of all 18. things; but my meaning is, that the foul in the recumbence of his faith upon Chrift jefus, looks above all riches, honours, and every endearment of life. A life that is carried on by faith in the Son of God, is a life that's hiddeyj^ obfcur'd and referv- ed. *Tis not looking at things that are feen, hue 1 Cor. iv. at thofe that are not feen ; for the things that are feen are ^^* temporal-, but the things that are not feen are eternal. And how great mull that principle be, that foils the fenfes in their own kingdom \ That takes off the foul from 'em when they have all their argu- '^ (-QJ. y .^ ments about *em? We that are in this tabernacle fjall groan^ being burden d ; not for that we would be un-t clothedy bm that mortality might be fwallowed up of life. °s.y.- SERMON xxxvm. IV.MJ^Sj Am tiow to fhew, that for the world i^CV^5= to believe in Chrifl Jefiis as God f^LJ^I who was manifeft in the flelli is a 1^321^^! means of promoting that religion that ever was and ever will be the ornament of any profeilion. It is a myflery of GODLINESS. There's no necefTity of oppofing revelation to duty, as if they who preach'd up one were carel^s sbouc the othero They are join'd . _ . . _, . . pgetjier.* God believd on in the World. 55-3 together, Tour faith groweth exceedingly y and the cha-^ E R M. rity of every one of yon dl towards each other abofind-^^^^^^^* eth. We have no dry fpeculations, nor any doc- """C^^ trine which is not according to godlinefs. The be- ,^ liever has not received and admired a fett of unmo- ving Opinions, but the grace of God that brings falvation has taught him to deny ungodlinefs andTk.ili^l zi' or Idly Itifts^ and to live fiber ly^ right eoujly and godly in this prejcnt world. You're to adorn the doclrine of God your Saviour in all things^ by filHng up every relarion. Nor are there any better examples of thofe works that are good and-profitable to men, than among them that believe in Chrijl Jefus, Te became followers o/iThef. h nsy and of the Lord, having received the word in much 6, 7, 8, afflitlion^ with joy of the holy Ghoji : So that ye were examples to all that believe in Macedonia and Achaia ; for from you founded out the word of the Lord^ not ily in Macedonia and Achaia-i but m every place your faith to Godward is fpread abroad. This will appear if you do but confider with impartial thoughts, what the great bufinefs of re- ligion is, and to what purpofes it is both recom- mended as a practice and promis'd as a blefTing. I take it to confill in thefe four things, ly?, a fub- jetlion to Chrift's authority and a conformity to his image ; this may be called inward religion, and thus I fhall conlider it in the principle, idly, There arifes from this a duty both to God and man, which is commanded in the two tables of the moral law. ^dly, 'Tis a branch of this religion to make 2pro^ fejfion of Chrift, to own him in the world, and ihew forth his praifes. ^thly. The joys and faris- faflion that Chrift gives to his people who thus wait upon him may come into the general notiori that we have of godlinefs. Now all thefe are be- gun, advanc'd and extended by the belief of thofc Qiyfleries that we mfet with in the faith, and in particular 554 The Myjlery of Godliness, S E R M. particular that he is a God who was mamfeji Ifi ^'"'^'^ I. You will fee how the do6lrine of incarnation is a myilery of godlinefs, if you do but confider that it's thus we come by our principle of fubjec- tion to Chrift's authority and conformity to his image. He has made us for his fervice, and be- lieving in him is obeying him. He has alfo made us for his delight, and thus believing in him is growing like unto him. We have both thefe no- tions of holinefs convey'd to us in Scripture. He is equally the Sovereign and the Original of every ]^cm.viii.good man. Whom God foreknew -^ them did he fre* ^^* deftinate to he conformed to the image of his Softy that he might be the firji-born among many brethren. Now each of thefe fuppofes your receiving him asGoT>i for without this there is no duty to his empire, and there can be no refemblance of his purity. (i.j 'Tis as he is Godxh^x. we believe in him to all the purpofes of fubjedion and duty. The j:vi. 2/. Gofpel is made knoivn for the obedience of faith ; the obedience that flows from faith as a confe- quence, and is included in it as a property; for the very a(S; of believing is a homage to his fo- vereignty, who gave us the revelation. *Tis our allegiance to his truth, that we depend upon his word, and furrender every thought that would make an oppofition to his command and pardon. That we are to have this regard of him in our approaches to him is plain, owning him as Lord of all; and therefore the weapons of oar warfare that are mighty through God, through his appointment and his bleffing, are to pull down ftrong holds to this 3 Cor.x f.p'J^pofe. In cafiing down imaginations and every high thing that exalts it felf againjl the knowledge of Gody. and bringing every thought in obedience to Chrifi. Here you may obferve a divine appointment of }h^ miniftryj we do m war afts.r the fief?. Here's. God hel'ievd on tn the World. 5' 5 y alfo that which renders it effedual, it is mt^tj thro S E R M- God, Andean we Ilippofe that all this while God ^^^vm. is working for a creature? That he fends out his ^^-^'•^ great power in the preaching of the Gofpel, to ad- vance any lefs than himfelf \ No, *tis not to be imagin'd, and therefore thofe hi^ things that ex- alt themfelves ao^ainfl: the knowledcje of God muft be brought into captivity to the obedience of Chrift* 7'he knowledge of God and the obedience of Chrijb are the fame thing ; *tis but one oppofition that is ofFer'd to 'em both, and the moment that a perfoa is cur'd of his ignorance and pride, he comes into a ftate of duty ; fo that you fee an obedience to Chrifi is the great end of our miniftry, the thing for which we preach and which is carried on with a divine bleffing. And again, he that is the efficient is alfo the final caufe of our falvation. As of him^ and thro* j^^^ ^ him, fo to him are all things. But if Chriftisnot ^^^ God, we may fay here's an almighty power in- fpiring the word, merely for the fake of a creature. And what an unaccountable imagination muft it give us, to think that God alone is the great end of every other work, all things are done that he may- be glorified, but that Chrift is to be the principal gainer in the chief defign \ If the graces of the ho- ly Spirit are given to fill you with a reverence to the Mediator, to make him the objed of your fear, and love, and hope, and to throw you into a ftate of communion with him, you muft either conclude that he is God, or that religion makes you exceed in your apprehenfions of him. He /^pfal.xlv. thy Lord, faith D.wtdy to the Churchy and worfJjip 12, thoH him; and as the fceptre of his kingdom is a right fceptre, he is the God whofe throne is for €ver and ever, (2.) 'Tis only from a fenfe of his deity that our |)elieving in him can give us a confoimKy to him. Good j^6 The Myjlery ^/Godliness, S E R M.Good men have no other author than God, uii- ^^"^Jp- lefs you will fuppofe that the new hfe is not fo ^^^^1^ well made as the old one, and that grace is of a lower original than nature. At firft God made man in his own image and after his own likenefs ; and when he is created anew in Chriit Jefus, is ic after one who is not divine? Shall the better life be after ihe model of a creature, whilfl: the lower and the worfe is taken from the Deity itfelf ? for pol. iii. the new man is renewed in knowledge after the imaga } o. of him that created him. Confider this transform upon the believers both ways, either in its principle, as it is infus'd and implanted in him, or in its progrefs, as ic*s carried on by afts of faith ; the author of the former, and the objed of the latter, can be no other than God. Now, we are faid to be made holy by Chrift Jefus in each of thefe refpeds. You find 'em in Hebiiu one verfe. Both he that fan&:ifieSj and they that are fan^ifiedy are both of one-, and therefore he is not a- Jham'd to call *em brethren. 'Tis plain this is not faid of the Father, but of Him who was made f erf eEi from his fufferings ; and we here read of this Perfon as one t\\2.t fantiifies ; he is the author of all that purity that his people receive. Their religion is given as well as conduced by him. This can-- not be afErm'd of him as a man ; for tho* in that refpefl he is a noble examp.le of fandification, yet He cannot be the author of it. As a man, he is of the fame original with believers; they are both of oney and therefore he is not afham'd to call *em brethren. This fuppofes him to be fandified him- felf ; but as a fanftifier, he cannot be faid to call *em brethren. They are his creation, the work of his hands, the effect of his holinefs and love. And he cannot be conceiv'd of as doing this for *em, unlefs he is God; the Sandifier muft be the Creator : Hq th^ has wrough us far the filf^ pirn II. God hel'tevd on in the World. ^^7 flume thing is God^ and he can be no other. Davids E R m; begs for it under a proper title, and from a proper ^"^^^)ij^ hand: Create in me a dean hearty O God, I '^ill?£.\\.\o, fpr inkle clean water upon joh^ and joh ppall be clean^ Ezek. Saith he in the old Teftament. It is God that works ^xxvi. in us both to will and to do \ Saith the Apoftle in ^A: - ^ the new. Of his own will has he begotten us again by ^^^^ (^ j^' the word of truth, that we might be the firfi-frmts unto his creatures. Can we think after fo many claims of the Divine Nature to thework of Sandi- fication, that it fhould ever be attributed to a crea- ture ? Mull it be faid of one who is not God, that it's He who fanliifies ^ Is he not only the ob}eft but the author of your faith ? Well, if he hafmade you believers, as he certainly has, then there is in you the exceeding greatnefs of an Almighty power ; no lefs than that which rais'd himfelf from the dead, and fet him at the right hand of the Majefly on high. And befides, how can any ad of faith pro- duce fuch a turn within us, that whilft we fee him, we are chan^d from glory to glory by the Spirit of 2 Cor. iif. the Lord, unlefs the objed on which it fixes be i8. God? We are to the praije ef his glory who haveEph.i. iz^ trufled in Chrifi, after we have heard the word of *3r truth, the Gojpel of our falvation ', in whom after we have believ'd, we arefeafd with the holy Spirit of pro- mife. The refembling virtue is not in the princi- ple, but in the objed. We fee a thoufand things and believe 'em, that do not make us like them- felves : and how comes it to pafs, that when we fee Chrifl: as he is, we fl)all be like him, but only that he has a power of creation in himfelf? To this purpofe he is propos'd to our faith. For this end we are to believe in him ; not only believe him, that he is the MefTiah, the Perfon appointed by God to treat with men, but we believe in him, that by him we may have the life begun, in him z ~ we yjS The Myjlery ^/Godliness, S E R M.we may have it continu'd, and with him we may Vnr>«^ *Tis a very poor and low notion of Chrifliani- ty, to think that it requires no more than an aflenc that Chrifl: is the Meffiah, the anointed of God, and that they that thus believe Ihall be fav'd ; as if it was enough, that a man's fentiments kept him from being either a Jew or a Mahometan, 1 dare Jam. i'; fay, the Devils believe in this fenfe, and they tren^^ J8. yig at it. But if we are to talk of faith as the Scripture does, we muft make a great deal more of it. 'Tis a principle that does not only pay an ho- mage, but draw a life and virtue from him with whom it correfponds ; and fuch a one can be no Joh. 1.4. lefs than God. In him was life ^ and that life was the light of meny is an expreflion that imports a Deity, as full as any words can do : The life was ^ Joh. i. 2. mantfefty and we have fesn itj and bear wirnep, and jhew to yoptr the eternal life that was 7vith the Father, and was mamfefled unto us. But now, if people do not look upon him as God, who is thus believ'd on in the world, as I don't fee how they can pay a proper veneration to him, fo there's no refemblance that they can defire to have of him. *Tis in vain to hope that look- ing to him will make you like him, unlefs there is a creating virtue either in the act or the objed. Either faith itfelf muft have the power of chang- ing you, or it mu(t be in Him whom you thus Phil.iii. contemplate. He will at Ufl change jotir vile bodies^ 2.I* Uke unto his glorious body; and for that he muft have a power that fubdues all things to himfelf A nd does he fpeak of any lefs when he tells PauL That A£ts He will open their ejes-^ and turn Urn- from darl^efs to xxvi. 18, light y and from the power of Satan to God^ that they may receive forgivenefs of Jins, and an inheritance ^- mong them who are JanSlified by the faith that is ift him i Their fandification is begun by him in optn- ' ing God helkv'd on m the World. j^^ ing their eyes, and it is always confider*d in him. S E R M. This then is the firft account that you may take ^^^^^ of godlinefs, that it is a principle of fubjedion and^^'^*"^' conformity to Chriflj and it could not be either of thefe, if he was not God. 2. This godlinefs does alfo take into it the du- ty that we have fo good a rule for in the word of God. He that has this efteem for Chrift, and this refemblance of him, mufl himfelf 7L>alk^ as he alfo walked. He that believes in Chrifi mtifi be careful Tit. iii. 8,' to maintain good workl-i which are good and profitable to men. This is a faithful fajing \ and thefe things I wilU faith the Apoflle, that thou affirm confi:antly. "What I how mean takes into it the whole com- pafs of duty. Herein are we to exercife ourfelvesy ^0:s xkW} to have always a confcience void of offence towards God J^. and man. But I do not fee how either we are ca- pable of regarding Chrift in fuch an authority as to obey him, or be thus ufeful to others upon that ground, if we do not believe his Deity. (\.) Without this there mufl be an end of all our duty to him. As a Prophet he might declare it; but if he is not God, it is wrong for him to re- ceive it. It involves him in the guilt of ufurpa- tion, and us in the danger of idolatry. The Lordisirs.yxxUu cur Judge ^ the Lord is our Law -giver, the Lord is our ^^» Kingy and he 7vill fave us., was the free profelTion of the Church in the old Teftament ; and I can never be of opinion that we ought to talk any lower lan- guage in the new : There is but one law-giver^ who Jam. iV. is able to fave and to deflroy, Lord^ fay they, thou i^- ^ wilt ordain peace for uSy for thou hafi wrought all our ^la.xxvi. :iVorks in us. Lord, other Lords bejides thee have '^' ^* had dominion over us^ but by thee only will we make mention of thy name. Are not thefe declarations too great a tribute for any creature \ and yet in an e- qual ftrain are we taught by the new Teftament to fpeak both of Chrifl:, and to him. He will or- daim 5^0 The M)i/iery of GoDLiKEsSy S E R M.cjain peace for us, in him we muft have peace. He t^^y^ ^^s wrought our works in us, every branch in him Tit. iii. 2,^ears fruit: I in them^ faith he to the Father, and thou in me. We name the name of Chrifi, we are caird by it, we look upon him 2iS Lord of all. 'Tis he that has ordain'd a religion for the \ orJd, and having all power both in heaven and earth, hasi Mat. ^ appointed us to teach all things that he has com' ^^;'"'- manded. (2.) That part of duty which has a regard to others fuppofes that he by whofe authority we do it can be no lefs than Cod. Thus faith the Apo^ 2 Cor. iv.ftle, We preach not ourfehes-, hut Chrifi Jefus the Lord^ . i7' and ourfelves your ferzants for Jejus fal^. He was ready to be fpent among 'em ; but the end of all this was for advancing the glory of a Redeemer, And can we think he intends any lower Perfon in that fentence than Nehemiah did, who profeffes that Ntli. V. he durft not ad as other rulers had done, becaufe of ^S* the fear of Godi Was he under an awe from his Maker ? and has a Chriflian all his motive and re- ftraint from a creature ? Servants are dire^fled to keep up the duty of their relation with a decency that will recommend Tit.ii. 13.3 good profeffion, that they may adorn the do^rine ofGoD our Saviour in all things. What God and Saviour is this who claims a propriety in the doc- trine they are to adorn ? *Tis eafie to fee he un- derftands it of a dodrine peculiar to Chriftians t they liv*d among thofe of a contrary part, as you read a few verfes before. There were among 'em sh, i. If. unruly and vain talkers and deceiver Sy efpecially they of the circumcifion^ Tvho fubverted whole houfes^ teach* ing things that they ought not, for filthy lucre's fake* They are bid not to give heed to Jewifl? fables > and commandments of men. This oppofition was all a- gainft the Chriftian dodrine. The Jews were no enemies to the revelation of the old Teftamenr. God believed on in the World. ^6i But befides, he fpeaks of a word mamfefled in ^^^^ S E R M.' time-i thro preaching committed to him according to the ^^^J^ commandment of God onr Saviour, This is the title under which he declares him ,• for he has made us fufficiently acquainted what this commandment of God oiir Saviour was, by telling us that the Gofpel he preached was not taught of many but by the reve^ lation ofjefm Chrift. This is the dodrme of Godl our Saviour, which fervants are to adorn in all things. And we may carry the fame interpretation thro* the next words, that the grace of God (of this God who was manifeft in the flefh ) that brings falvati^ ony has appear d unto all men, and in looking for the blejfed hope 3 Tve alfo expe^ the glorious appearing of the GREAT God, and our Saviour Jefus Chrifi j or, as the words may be read, of our great God and Saviour Jefus Chridr. This agrees to the directions he gives about relative duties in other places : Servants Eph. vi. fl be obedient to them that are your mafters^ according to 6> 7 » ^' the fejh, with fear and trembling in finglenefs of heart AS unto Christ : Not with eye-fervice^ as men-plea- fers, but as the fervants of Christ, doing the will of God from the heart', with good 7i>ill doing fervice as to the Lord, and not to men : Knowing that what^ fjcver good thing any man does, the fame fhall he re^ ceive of the Lord, ivhether he be bond or free. SoMat, xxiii: we read, that one is our Mafter, even Christ. ^°* 3. This godlinefs demands from us a profeffion of what we believe. There muft be an acknow- Tit. i. 2.' iedgment of the truth which is after godlinefs, Chrift tells Ananias concerning Saul, He is a chofin vejjel^^^ i^« to MEt to bear m y name before the Gentiles, arid ^ 5* kings, and children of IfraeU Our light is to lliine before men, we are every way to hold forth the ?h\li'ui^7 word of life, and fjxw the praifes of him that has i Pet- ii. caWd us. And 1 do not fee there's any doing '®- this, unlefs we are perfuaded of his Divinity, be- VoL.IL' O o " caufsr j6% The Myjlery ^/Godliness, S E R M.caule 'tis thus v^ come firft to a certaintjy and ^"[^^^ then to a confidence in our profeffion. ^'^^'^^^^ i,^ In believing Chrift to be God, we a(5^ up- on a certainty : we tell mankind in plain words what our fouls think of him, and do not go a* bout with a company of uncertain founds : Seeing aCor. iii. "we have fkch hope we ufe great flainrnfi of Jpeech* '4' He that has a dream let him tell a dream ; but he that has my yvord let him Jpeak^ my word faithfully^ What is the chaff to the wheat y faith the Lord? 'Tis not to be thought that Chrift, who feal'd the doc- trine of the Gofpel with his blood, and fent it a- broad with fuch an efFufion of his Spirit, ever de- lign'd that preachers fhould cover their opinions iCor.jy. with fcandalous ambiguities : Having this minifiry, *• ^e renounce the hidden things of difhonefly^ not walkc ing in craftinejs, nor handling the word of the Lord de^ ceitful/y. A notion that will not endure plain language, is a notion that cannot bear the light, and fitter for wiz^ards that peep and mutter ^ than the fervants of the God of truth. When he bids us blow the trumpet in Sion^ and found an alarm in his holy moun- tain^ he did not mean a broken trumpet, that gives out a double or a confus*d and a grating found* There's no taking the npte ; for, as you find by iCor.xiv. the argument, even things without life giving found, 7. 8, 9, 'iifljcther pipe or harp-, except they give a diflin^ion in * ^ * the founds, how pall it be known what is piped or harped f So Ukewife ycu, except ye utter by the tongue words ea/ie to be underftood, how pall it be known what is fpoken-i for ye flmll fpeak^ into the air 1 If L know not the meaning of the voice, / JJjall be to him that /peaks a Barbarian^ and he that Jpeaks fiall be a Barbarian to me. Ifa, ix. 6, In faying Chrift is the mighty God, the everlafiing Father^ you know the meaning of the words : in Mic. V. 1. fa)' ing that his goingi forth an of old from everlafiing^ that GW heltev'd on m the l^orld. ^6^ ' that he is the pune jeflerdayy to cUjy and for ever, S E R M. that of his kingdom there pall he no end, that all ^^^^^^ things were made hy hinty and -without him was not L^^.^e i. " eny thing made that was made \ Thtfe are open and ip* undifguis'd exprellions : whatever difficuhy there is 1°^* ^' 3* in the dodrine, there is none in the words. We re- fer you for arguments to plain Scripture. Wc fay not thefe things as men, but the Gofp:! faith the fame alfo; and we cannot fuppofe that God fpcaks uninteUigibly in matters of the greateft concern lo our faith and pradice. But 'tis making rhe whole revelation in vain, to give the expreflions fuch a fenfe when they are us'd of Chrift, as would be harlli and impropei if ap- plied to any other occafion. 'Tis eafie to fee, that God fpeaks of himfelf as he does of no one elfe. Nothing can be plainer, than that tho' divme titles are given to Angels and men, there's no danger of confounding them with him, or fuppofing that the name God fignifies that in the one, that it does in the other. But if the account he gives us of Chrift is to be underflood with fuch limitations, *tis pity that he haS nor been a great deal more di- ftinfl, and let us fee that tho' the words he ufes for himfelf and our Saviour arc exadly the fame, yet the fenfe is fo widely different, efpecially when he has faid, lam the Lord, or Jehovah i that ismy\^^^£\{^i^-^ name^ and my glory will I not give to another, 'Tis unhappy thn^ we read of hmi as the mighty God, who is not ftlr-fufficient, or, as they rather choofe to rumble it out, not felf-originated We are confounded in thefe words, that he is before all things, in the beginning with God, and from everla- fling. Such characters of th^ Father are always im- derilood of a proper eternity ; but when applied to the Son, they lofe their meaning, and f gnifie not the thoufandth part fo much as they us*d to do; but inftead of being an inftrudiou to lead O 02, our y(^4 ^^ Myftery of Godliness* S E R M. our faith, become great fwelling words of vanity ^^"^^^"^to confound it. ^'^'^^ So again, we are apt to think when we read that Gen. i, i , in the begirming God created the heavens and the earthy that it means no more than another fentence, All Joh. i. 3. things were made by him, and mthofit him was not Col. i. I J, any thing made that was made: or, that by him all Hcb. i. 10. things conjifl', that he has laid the foundations of the earthy and the heavens are the work^ of his hands. This is talking plainly, and tells the world what we have receiv'd ; that the fame things are faid with equal force of words of the Father and the Son j and> according to our good confeffiony they are the fame in fubftance, equal in power and glory. But if Creation Signifies in fome of thefe Scrip- tures what is peculiar to the Deity, and in others what may be done by a creature, our faith is en- tangled by the very book that fhould fet it at li- berty; and we mull: look upon revelation as that which our God would not have to be underftood, Ifa. xlv. whereas he has not fpoke in fecretj or a dark^ place of ^9' the earth. Our preaching and your profeflion are neither of 'em fuch frivolous uncertain things. We are Tit. ii. ^.bid in doBrine to fJjeiv uncorruptnefs^ gravity -^ Jtnceri- tjt found fpeech that cannot be condemned. Certainly he does not mean fpeech that cannot be underftood. We are not to talk of a dependent God, of an e- ternity that had a beginning, of an Omnipotence that is deriv'd, of a fubordinate Creator, of a Per- fon that has all the titles of Divinity, and not one of 'em juft and proper. You who are bid to give 'iPet.iii. ^ reafon of the hope that is in you, are not left to a- 16. ny of thefe iliuffling ways. Mankind are to know what you would be at : error needs a difguife, but truth will not bear it. You're neither to ritny nor to talk uncertainly^ and we are neither to fight nor to preach as thofe that beat the air, who make a I noife God heltevd on in the World. ^6^ noife and a brufhing, but no mortal knows what .^ E R M. they ftiike at. ^^^^^ Let us fpcak the myftery of Chrift boldly, and ''-''*^ not perfuade people by deceitful words one day to believe that we are with 'em, and after that cxpkin it all away again. Thefe two arts are as difhonou- rable to human nature, as they are to the Gofpel of Chrift : confeiTions that hide the truth, and ex- plications that darken the fenfe. But tho' error will always have the wriggle of its author, who is a winding crooked ferpent, yet blefled be God, truth will be a jJnning light that JJjines more unto a ferfeEi day. If Chrift is not God, the cafe is clear, we ought not to call him fo, or do any thing to delude peo- ple into a perfualion that we think fo. If he is God, we may fpeak it out without any drain to the exprefTion, and let mankind fee that we are not leading 'em to mean more by what we fay, than we do ourfelves. '^withe words of the Lordy thofe that relate to himfelf, muft have ^free courfe, un- clogg'd, unlimited, and fo be glorified, 'Tis by this honeft profeffion that we ftiall ftand our ground : Our exhortation is not of uncle annefs^ nor of deceit, nor i Thef. ii, of guile '-y hut as we are allowed of God to he tut in 3» 4» trufi with the GofpeU even fo we fpeak^ not as p leafing men, but God that fe arches the hearts 2.) This gives us a confidence in our profeftion, we take it to be a duty, according to that rule, iVatch ye, jiand faft in the faith, quit jourfelves lil^ i Cor. xvi. men, be ftrong. A faith that's not to be declar'd 13. belongs neither to the old Tcftament nor the new. As the Apoftle faith. We having the fame Spirit o/-"! Cor.iV. faith, according as it is luritten, I have believed, and ^' 9* therefore have I fpol^n ; We alfo believe, and therefore fpeak. This was his way of arguing, as it had been David's before him, that they who do beheve it are to fpeak it. But " what a fpiric of faith is O o 3 «« that, ^66 The Myfiery ^/Godliness, S E R M.<^ that, which is bold for concealment, and makes ^^^j2^^' a ftand againft profefling, and turns the reafon- >rf^ *' ing quite otherwife ; We btlieve, and therefore *< we will not fpeaJ^^ that reproach'.s a good con- *' feffion, and calls it by all the odious names thae *« are given to the vileft notions in the world \ ^^ May it not be faid upon a comparifon betweeh " thefe examples of the Bible, and thofe of later *' ages, David I know, and Paul I know ; their be- ^' lieving led *em into a necellity of fpeaking, btit ^^ who are thefe dumb believers that muzzle their '' faith with a pretence of charity ? There is fuch a thing as being aiham'd of God's words before an adulterous and finful generation. In oppofition to which, our Saviour has made a noble promife to thofe that confefs him before men : Such a*5 thefe will the Son of man confefs when he comes in the glory of his Father. He has a particular ^ev. iii. regard to 'em now, Becaufe thou haft k^pt the word H* of my patience, I alfo will k^ep thee fro-^/- the hour of temptation that is coming upon the wor/% to try all them that are upon the earth. They .i.at have fought Zcph. ii. right eouJ'Ujs and meekncfs., fjall be hid in the uay of *».3- the Lord's anger: when fuch as re Joyce in their pride^ en. 111. *^>^fj^ ^y^ haughty becaufe of God's holy mountain^ are takjcn away from the midfl of us : the remnant of Ifrael who do not tell lyes^ nor frjfer a deceitjul tongue to be found in their mouths^ fiall lie down, and have none to make 'em afraid. But this is little in comparifon of the great referves in another world ; fr he jhall » Thcf. i. come to he glorified in his Saints^ and admird in them 10. that believe, becaufe, faith the Apoflle, our teftimony among you was believed in that day. Then will the name of our Lord Jefus Chrifl be glorified in you [ that name which you have conicu'd before men ] and ye fhall be glorified in him. SERMON God hel'tevd on m the World. y 67 SERMON XXXIX."t*/ p^^p^Z-^ N D E R this name of godlinefs we S E R M. may include what is peculiar to it; XXXIX. 1 mean, the jo^s and latisfacflion that '^-^''t*^ Chrift gives to his own people. Thefe are fometimes call'd a, hope in Pf xlli. Gody (ommmQS a rejoycing in Chrifi Je/fis, znd hmC' "• times a comfort in the holy Ghoft. They are men- * ^^ * * tion'd under fevcral names quite thro' the Scrip- Afts i'x. tures, to convince us of thefe two things. Firft, that 51. there is a dehghtf ul part in religion. And Secondly, that this is of fuch a nature, that it cannot be the experience of any but a good man. He is fitisfied fro?n himjelf; Chrift puts it upon faith in him, that if a perfon believe Sy out of his belly JJjall flow r/'-Joh, vii, vers of living 7i>ater» 3^* Now, you will foon perceive that faith in the great myftery of godhnefs [ God manifcft in the flelh ] is the way to thtfe confolations ; and to that purpofe 1 need remind you of no more than that it's He 7vho pardons your iniquities^ The peace that I fpeak of is the fruit of your acceptance, Being jn'Kom,Y,il flificd freely by his grace , we have peace with God thro* our Lord Jefrs Chrift. Again, it's he who gives you a fecurity of the great things that are laid up for thofe that love him. You are glad of the change that's begun in a reconciliation to God thro' the death of his Son, And thefe joys are drawn out ver. 10. and fwell'd up from the profped of another change, Q 4. when ^6^ The My/lery ^/Godliness, S E R M. when you (hall be favd thro* his life ; that is, as he XXX iX. himfelf has callM ir, fav'dto the uttermofl, Thefe ^j-^'^are what 'ihe Apoftle brings together within our 2|., * thoughts, that we have accefs by faith into the grace vjherein -we fiand^ and then rejoice in hope of the glory of God. Now, as it is our faith that tells us of a pardon here, and afTures an arrival at heaven hereaf- ter, and for that fixes upon Chrift Jefus, fo it muft regard him in his deity. Without fuch a confi- deration of Him there can be none of this peace, and joy, and hope in believing, as you will fee in i the two particulars I have now mention'd. i^S 'Tis as God that he forgives our iniquities. z^^Vy As a God he takes us into his glory, and therefore the fatisfadion that arifes from a fenfe of the former, and a hope of the latter, fuppofes our belief of his Deity. (i.) One reafon of our rejoicing in Chrift Jefus is, becaufe he pardons our fins. The Scripture has given us this truth in feveral views. Firfi^ Chrift as a Mediator places himfelf between God and man. Job ix. 5 5- He was the days-man between usy and laid his hand Eph. xi. upon Hs both: he is our peace. Secondly ^ Chrift as ^4" man, made of a woman, and made under the law, became a curfe for us. In the former characfl-er he procurd our pardon, in the latter he dejerv'd it : hs Pol. i. io -made peace thro' the blood of his crofs. Thirdly^ He may alfo be faid to give it, as we often find he does. Now, where he fpeaks in that language, he appears to be nolefs than the great God. Laying down the price of our pardon, gives him no right to beflow it ,• that belongs to him who receives the fatisfac- tion, not to him that makes it. Our debt was to theD:vine Nature, and ourdifcharge muft be from it. The human nature could fuffer, but it could not forgive ; and therefore he does this, not in the Phil. 11.8. £qj.j^ q£ 2 fervant, but as one who thought it no robbery. God believd on m the World. j^p robbery to be equal Tvith God, In order to prefent S E R M. this argument in a proper light, I will do thefe XXXIX. two things. Firfi, (hew you that he who is believ'd v-.-'V^-^ on in the world, does and can forgive our iniqui- ties ; and, Secondly^ that this is altogether the pre- rogative of a God. [ I .] 'Tis plain from the whole ftory of our blefTed Saviour, tliat he pardo»s iniqmtyy tranfgreffioyiy and fin. There are feveral paflages both in the old and new Teftament, which tell us that the God who went before the Ifi-aelites from Egypt to Canaan was he who fhould afterwards be manifeft in the flefh. Both Jews and Chriftians underhand it of a Re- deemer, the fecond of thofe three that bear record in heaven. Mofes fufFer'd the reproach of Chrift : Heb. xi. they who died in the wildernefs tempted Chrifl, He *^' that came from Edom with his died garments from ^ ^* Bozrah, glorious in his apparel, and travelling in the jf^^ j^ij,;^ greatnefs of his firengthy is one who has trodden the 1,2,5 9. Tvineprefs alone : in all their affii^ion he was affli5ied. That pallage of Aiofes's feemg God is better ap- plied to One who was to be incarnate, than to the Father ii^hom no man has feen at any time. When he proclaim'd the name of the Lord, and made his goodnefs to pafs before him, it was in thefe terms. The Lord God^ merciful and gracious^ ^^^^'fi^Jf^^^^gy Exot^ and abundant />; goodnefs and truths f^^g^'^^^g i^i- ^^^^"^^ ^* quityy tranfgreffon and fin. And when after this, 7- we read of the Angels going before 'em, it is ad- ded, He will not pardon your iniquities, for my name is in him. The expreilion lignifies a power that he has in himfelf of condemning or abfolving. Now there is but one law-giver who is able to]im.\^, jave and to deftroy, Mofes fays to him Thou God art i^- feen of us face to face, and prays, / bcfeech thee, let N""^^' the politer of my Lord be great, according as thou haft ^^^\ , J** fpoken, faying^ The Lord ts long-fujferiyig and of great 18, 19, mercy, forgiving iniquity y and tranfgreffion. Pardon 20, 11. / bejeech 570 The Myfiery ^^/'Godliness, S E R M. / befeech thee^ the irnqnity of this people^ according to the XXXIX. gYe At fiefs of thy mercy ; and as thou hafi forgiven this ^"^'^^^^ people from Egypt nntill now. And the Lord faid, / have pardon a according to thy Wordy bm as truly as I Uvey all the earth JJjall be filCd imh the glory of the Lord. Thus it was foretold, that one of his names where- Ifa. ix.7. by he fhould be call'd* w 2iS The Prince of peace ; and that this did not only fignify that he lliould pro- claim it as a minifler, and procure it as a facrifice, but give it as a proprietor, is evident from the fi- tuation of that title. It ftands upon a level with the other four. Wonderful^ Connfellor^ the mighty Gody the everUfting Father. To thefe is added a fifth, that he is the Prince of peace. Of the increafe cf his government and peace there fJoall be no end; fo ti^ar our peace comes from him as a govern. ; , Dominion Joh,-xyiiiv» and fci^r are with him, he maketh ^\ace in his high ^' places* Matt.ii. I. He was born King of the Jews^ as the wife men were taught to fay by theftar that appeared to 'em in their own country. And how did he open his empire? Not in the grofs way that his own na- Lulci. 77. tion expeded, but by giving falvation to his people in the remiffion of their Jins. His greatnefs appear'd in doing away iniquity. He fimjh'd tranfgreffion^ and made an end of Jin in a twofold capacity ; ivr/?, as one who had a power to do it; and, fecondly^ as Pan. ix. one that had the merit to claim it. Mcffmh is cal* »>"» 2.^- led the Prince^ though he was to be cut off. Antecedent to his fuffering of death, by which he brought in an everlafting righteoufnefs, he us*d to join thofe two things together which D^'z/z^ad- Pfaldii.3. mires in the moft high God, // is he who forgives thine iniquities and heals thy difeafes ; and thus in a double fenfe redeems thy life from deflruEiion. How common was it for him to fay, fon or daugh- ter be of good chear, Thj Jins are forgiven thee f \ And God beUev'd on in the World. 571 And again. Go thy waj^ thj faith has made the^S E R M. 72^ hole. XXXIX. Do but confider, that in fuch language he muft^-^'V^-^ defign a great deal more than to work a miracle. All that was vifilple to the world, and upon which he was tb raife the reputation of a Mejjiahy wal doing a wonder. If they faw that the fick were cur'd in this extraordinary way, it was enough to cftablilh the argument, that a great Prophet was com€ among them^ and God had vifited his people. But he rpeaks of things which they conld not fecy and to which the miracles that he wrought were to carry on their meditations, a pardon of fins to the recovered perion as what his faith had depend- ed on. The prophets that perforrh'd feveral wonders never talk'd of either oi thefe. As for inftance, Elijloa did not infift upon faith in Naaman the Sjriarii but the cure was wrought whilft the patient was an unbeliever. It is quite otherwife in the ftory of Chrift [efus. He us'd very often to asJc the queftion of ihofe that came to him. Believe ye that I am able ? And in fome places he did not raa^ ny mighty workl-i becctifc of their unbelief. Thus he faid to the man whofe prayer was wavering, If^Uf- ix. thou canfi do any thing for us, help us ; If thou canji i3- believe, all things are pojfiblr. to him that believes. So that ycu fee it was not enough that they were to be convinced of his having a divine com- midion, but there muft be a fiith mhimfclf. This lay fecret to the eyes of the world, but he that knew the heart, gave teftimony to it, fometimes in thefe words, 71!?^ faith hasfaved thee ; fometimes-, yiccording to your faith be it unto you. He fhew'd^ himfelf more than the fovereign of nature, one who could difcharge the miferiesof poor creatures; he does at the fame time take upon him a much greater chara(5t€r, as the Lord of grace i and from the y7^ TTo^ Myjlery of Godliness, S E R M.the fiilnefs of the Godhead that dwelt in him bo- XXXIX. ^[\y^ i^Q fjys to them that their fins are forgiven. ^^^'^"'^'^^ To his own pradice he has form'd the mmiftry Luk. XXIV. Qf }^j5 fervants. They are to preach the Go/pel of ^^' repentance for the remiffion of fins. Repentance and remiffion of fins were to he preach' d among all na- . tions in his name. He tells Sauly that the fuccefs Aft. XXV r^£ j.|^g Gofpel rhould be the turning people from ' darknefs to light y and from the power of Satan to God^ that they might receive forgivenefs of fins y and an in- heritance among them who are fianEHfied by faith that is in him : as if he would fet his mark upon faith, he does not think it enough to fay, faith in me, but the faith that is in me, becaufer/j^r^ it is to fix ; and if it does fo, I muft tell you, it regards him as more than a Mediator; for under that notion I Pet. i. it's BY him that we believe in God, who rais'd him 21. from the dead, and gave him glory, that our faith and hope may be in God, But by the faith that is in him we have the forgivenefs of our fins, and an inheritance among all them that are fandified. We do not only believe that he died for us, that for- givenefs comes by him, by him as a procurer, and by him as a price, but it is in him, as the origi- nal difpofer. Thus the Apoftles preach'd and ac- Aft iii 6.^^^' ^^ ^^^ ^^^^ rf J^f^^ Chri(i of Naz.areth, faith Peter to the lame man, Rife up and walk^ And he —V. 31. is alfo ^ Prince and a Saviour, to give repentance and remiffion of fins. 2. I muft obferve to you, that this belongs to Rom. iv. none but God. That though as man ht gave him- ult. felf for our iniquities, and rofe again for our juftifica- tion, that is, m order to deferve and procure the blefling, yet the giving it is a glory that the Moft Mic. vii. High will never transfer to another. iVr.o is a God 18. li]^ unto thee, that pardons our iniquity, and pa/fes by the tranfgrcfiion of the remnant of thine heritage \ And Ifa. Iv.7,8. when the piomife runs fo full and free, Let the wick- id God heltevd on tn the World, 573 id forjake his way, and the unrighteons man his^ E R M. thought, and turn unto the Lord, and he 'will have XXXIX. mercj on him, and to our God who will abundantly ^^^^^^^^ pardon ; on purpofe both toafTure the believer and to glorify himfelf, he adds. For my ways are not yonr ways, neither are your thoughts my thought s-^ faith the Lord. q. d. " When I talk of abundant pardon, *' and of having mercy, it is the language of a *' God; I fpeak of that which creatures may ad- «« mire but can never imitate." Thus faith he in another place, /, even I am he that blots out your xliii. i;*. iniquities for my name's fake. And the new Tefta- ment carries the matter as high, Who Jloall lay any^om. viiiV thing to the charge of God's eleti f it is God that jufii- 33. fes ; and therefore it mufl: be very afluming for a- ny to fpeak in fuch a manner, as the Moft High has made peculiar to himfelf. It gave the Jews great offence whenever they heard our Saviour pronounce thofe words. Thy fms are forgiven thee. People that were afl:onil"h*d at the miracle loft all the benefits of what they faw, by an opinion that the man fpake blafphemies, becaufe none could forgive fns but God only. Here was an opportunity for Chrift to have Ihewn them that this was not pecuhar to the Deity, that it might be communicated to a creature ; and if he had meant no more than declaring 'em pardon'd, there had been no room for the objection of the Pharifees, No doubt of it, they could remember what Na- than faid to David, The Lord has done away thy y7«, iSam.xii* thou p alt not die. And had Chrift faid no more '^' than that, though they might queftion his com-, milfion, they would never have charged him with bhiphemy. Now what way does he take to an- fwer the accufation < Not by contradiding their maxim, and the foundation they went upon [thai none could forgive fins but God only] no, he leaves them in poffeftion of that fentimentas what was true and very dutiful to the divine nature. But 574 ^^ Mjfier^ of Godlinbss,^ S E R M. Bur he goes on to affert his own right of for-^ XXXIX giving fins, in maintenance of what he had of- ^^'^'^^^'^^ ten faid, that he and the Father were one, and that whatever the Father does, the fame does the Son hkewife. His argument deferves your attention, Vizx.\\.\o,T\Qat yi maj kriow that the Son of man has fowet ^ ^' Hjion earth to forgive fins-i he faith to the fick^ of the paijjy arife. This gift of heahng never prov'd a; power to forgive fins in any other. When Elifha recover' d Naamariy and reftor'd a dead man to life, he did not pretend to pardon either of them j and therefore how can our Saviour make the one an evidence of the other, but by taking upon him a character that no prophet ever had I All their vir- tue was in a commillion, but his was his own. They might be direded to pronounce the fentence, but he had fower even upon earth to forgive Jins, and he appeals to a miracle as the argument of it, A miracle was to witnefs that in his cafe, which it never had done in any other. [2.] 'Tis as a God that we have any hope of glo- Joh.x. i7,ry from him. He faith, They are mj peep, and I 28. giig to them eternal life. Now we know that the Rom.vi. gift 0^ Qod is eternal life; and furely he would ne- *^* ver have us expeft from him the greatefl: bounty and evidence of the Deity if he was only a crea- Pfal.Ixviii. ture. He that is our God is the God of falvation; io. and thus the afithor of eternal filvation to all that Heb.v-p. obey him. He may well fay, ylll that the Father ha£ is mine^ when he pretends to the difpofal of our everlafting inheritance. As Mediator we have this life for his fake, and by his means ; He leads us to the foufitains of living 7patersy but as God he gives *em and wipes away all tears from our eyes. There muil: be an infi- rite diftance between deferving this eternal life and heflowing it, dying for it, and prefiding over it. Our dear Lord fLilhins both thcfs chara<^ers. Tho' I th# God believ'd on in the, ^ World. 57^ the notion that fome would give us of him, that heS E R M. is the firft-born of the creation, made greater, and XXXIX. better, and older than all the world, comes within ^-"^^^^^^ neither of them ; and that this fuper-angelical Spi- rit became the foul of that body which he receiv'd of the virgin. In this reprefentation he is neither low enough to be a facrifice, nor high enough to be a Saviour. They have neither made him capable of fuffering for the procurement of this life, nor of being glo- rious in beftowing it. For in order to dying, he muft have all the infirmities of a man, a foul fub- jed to terrors as well as a body to pain ; and in or- der to the giving of heaven, he muft have the fnl^ nefs of him that fills all in all. Do no err^ mj belo-Jim.'i.iSg^ ved brethren^ every good gift y and every per fed gtft »7» comes down from the Father of lights, in whom there is no variablenefs nor pjadow of tHrning, Therefore whatever lower names he takes upon him to figni- iy the reality of his humiliation, yet he always fpeaks up to the dignity of a God, when he men- tions thofe things that are gifts of the divine na* ture. He that is able to ^eep jofi from fallings andj^^c 24.,' to prejent you fault lefs before the pre fence of his glory ^S* with exceeding joy is the only wife God onr Sa- lioHr, You muft underftand fuch an expreffion as Pe- ter ufes in a twofold conftruftion, when he fays to the Jews, Te have killed the Prince of life ; as manheAdl.iii.i/. . was not the Prince of life, and as the Prince of life he could not be killed. They ftumbicd for want of diftinguiiliing right, when he tells them, /, // / be lifted upy will draw all men to me. They knew not what to make of ir, We have heard out of^r,}^^ ^\\^ the law that Chrifl abides for ever; how fayefi thou 31, 34, theny the Son of man muft be lifted up ? So that tho* they kiird him, he had an eternal life within his empire, and what muft ever be the matter of his 57^ "T^^ Myjierj ^/Godliness, S E R M.his donation. But by dying he appeared to be iii XXX iX. gji things hke unto his brethren, and when he is W^^^g]]'^] ti^e Prince of life, it fuppofes that to be his property, which is the greateft and beft argument that we can have of a God. Dj but examine into that peace which a behever has from Chrift without any regard to his Deity : Think that he is forgiven by one who is not the fovereign, not the principally offended party, pfal. li. ' J Whereas D^tvid prays. Have mercy upon me^ O Gody ** ^ according to thy loving k'lndnefs^ according to the muU tittide of thy tender mercies blot out my tranfgreffions : For againfi thee, thee only have I Jtnnd, According to the modern notions, our remiflion comes from one who is no more than a fervant. We cannot conclude from hencej thzt whom the Son makes free y he is free indeed^ if the Son is not fupreme over his own houfe. If he has a fuperior over him, then as the Apoftle fays, he differs nothing from a fervant s though he be Lord of all. But it is from this that the peace of a believer flows ; he knows that God is judge of all, and that he has reconciled us to himfelf not imputing cur trefi pajfcs. He alfo knows, that the perfon /^ whor?i we have forgivenefs thro* his blood was in the begin- ning with God, and that Spirit by whom we are feal'd to the day of redemption, as he does the work, fo he has the attributes of the Moi? High. I will now difcharge my thoughts of this branch in the Chriftian Religion with a fhort Applica- tion. \{^ *tis part of the myftery of godlinefs, that Chrift is believed on in the w^orld, then I. You fee how both minilters and people do beft fall in with the defign of Chriftianity ; the one by preaching up this faith, and the other by receiving it. That believing in Chrift Jefus will be more than a name, that it will fill the hearts and form God hel'tev'd on m the WorhL '^77 form the lives of his peculiar people is very true ; S E K M- but certainly the faith that we are promoting is ^^^'X* fomething more than meer morality. Either there ^'"''''*'^^''^"^ is to be a receiving of this report that we go about the world with, and an efteem of fomething that we could never have known by the light of nature, or otherwife I do not fee why Chrifl Ihould have come amongft us. If living with juftice and mer- cy had been all that religion expeded from you, our Redeemer might have bought you at a cheaper rate than with the expence of his blood. We need never have heard of God manifeft in the flefh in order to be juftified in the fpirit, but might have fliifted as they did in thofe ages and generations to whom thefe things were hid. God has diflinguifh'd us in a way that has been expreHive of his condefcenfion, and if it was not neceffary to our happinefs, it might much better have been Ipar'd. But if he is believed on in the world, it fuppofes there are dodrines to be receiv'd which nothing but revelation could declare; and therefore when we fet morality againfi thefe doc- trines *tis unnatural, and when we fet it above 'em 'tis ungrateful. Chrift calls himfelf the lights and tells them they muft believe in the lighty that they [oh. xn*. might be children of light, ,. 5^. We fhould never have known there was any more than one perfon concern'd in our redemption : The very name of Father, Son, and Holy Ghofl, would have been an eternal fecret, had not God given us the Bible ; and as this opens to us what muft have been hid for ever, fo certainly it be- comes us to receive theteftimony. It's life eternaUm. 5. to krioiv Jefus Chrifl. He manifefted the name of God to the men who were given him out of the world, and they kept his word. By refufing the great myfteries of religion, we throw our felves back again into rude nature, and unculrivated hu- VoL, II, Pp naaoit) i ^7^ The Myjiery of Godliness, S E R M.manity ; 'tis a fcorn return*d upon all the bentvo- XXXIX. \q^qq of divine wifdom; 'tis choofing darknefs ra- ^^''^''^^^^ ther than light ; *tis ftriking at the eternal veraci- 1 Joh. V. ty of God, For he that believes not the record has 'o. made him a liar. 2. If that's one branch of religion, that Chrifl is believ'd on in the world, no wonder that Sa- 2 Cor. u. tan fets himfelf in oppofition to it. He blinds the 4, J. eyes of them that believe noty lefi the light of the glori^ om Gofpel of Chrift pould jhine into their hearts. In popery he converted the dodrines of Chriftianity into old wives fables^ things that were unworthy of reafon and revelation too. Now that the folly of that party is made manifefl:> he varies the ma-? lice, and works in another form ; as before he hur- ried on the reverence of people for hnman myfte- ries, fo now he teaches 'em to growl againft thofe that are divine. If he can but any way engage you againft the truth, either by denying a dodrine, or deriding a folemnity, he refufes no degrees of fer- vice. But as the teftimony of Jefus calls us to oppofe the man of fin ^ fo it gives us the fame con- cern that our religion be not run away with by the men offenfe. For this alfo is a charader that we 1 Cor. ii. find among the enemies of the truth. The natural 14. man receives not the things of the Jpirit of God; and Jade 19. there be fome who feparate themfelves being fenfual and not having the fpirit. They that would not be afham'd of Chrift and his words, will have a trial of their courage. Cer- tainly if he is believed on in the world, he muft Rom.x. he preached to the world. How JJjall they believe 1 4. in him of 7vhom they have not heardy and how Jhall they hear 7vithotit a preacher ? Suppofing that Patd had never infifted on more than he did to Felix, rightcoyifnefs, temperance^ and a judgment to come^ would that have been declaring the whole counfel of Eph. iii, 8, ^'^^ ^ Were thefe the unfearchable riches of Chrifi, p. and God heltev'd on ni the.^ JVorld. 579 and the fellowflnp of the mj fiery that from the begin- S E R M. ning was hid in God? Had any authority or advi- XXXIX. ces endeavoured to confine his mini dry to thefe ^^-''^^ fubje(5ls, whofe intereft would thofe people have been purfuing ? They that ivithfland onr wordsy when they are words of truth and fobernefs, aread- ing under the enemy : they that oppofe themfelves and who do not acknowledge the trmh^ are in the^ xim. ii. fnare of the devils and led captive by him at his 25-, 26. pleafnre, 3. How great a wickednefs mufl: theirs be who would hinder the faith of Jefus in the world ! I have fhewn you under the former head that it has in it the fpirit of Satan; and though fome people may think it no great matter that preachers are retrained from inlifting upon the heads of pure revelation, yet the impiety that this leads to is the greateft that we are capable of. When the fpirit of grace comes, who is to convince the world of fin, he fets his particular mark upon this, that they be- Joh. xvi. lieve not in Chrijl; as if tliere was fomething in that 9' viler than all immorality. The ApoPcle calls him- felf the chief of Jtnners ; not that he was fcandalous in his converfation, lewd and filthy in his behavi- our ; but a blafphemer^ a perfecutor and injuriousy iTim.'u which were all the fruits of his ignorance and unbe- 13. lief No wonder then that they who let themfelves againfl: the Deity of Chrift have fuch low thoughts of the holy Spirit who is charg'd to exalt him. But one ferious touch of his hand is enough to divide the clouds of darknefs, as well as to break a courfe of impiety. 'The my fiery that in other ^^^/Eph.iii. f^ was not made known to the fons of men, is now re- vealed to the holy ^poflles and Prophets by the Spirit. 4. What need have we to be very earnefl: for that faith which is of the operation of God ? No man can fay that Jefns is Lord, bm by the holy Ghofi, » ^<^^ xii. We have Hv'd to fee that no liberties of vvorfhip 3« P p a ~ ' can 580 The My fiery (?/ Godliness, s E R|M. can fecure the Gofpel we profefs from the contempt XXXIX. Qf m^n» Beivare therefore left my man fpoil joh Q^^y^^ thro* philofephy and vain deceit y after the rndiments of the Tvorldy after the commandments of men^ and not after Chrijl. Pray for that Spirit who will lead us into all truth. His teftimony will be a victo- ry over others, and a fecurity to your felves. There 1 Joh. ii. are fome that would feduce you, but the anointing 16, 27. which ye have received of him abides in yon; it teaches. yoH all things-) and is true, and is no lie ; and as it has taught yon, ye fljall abide in him. Endeavour to go out in his ftrength. There is a wifdom and a rpirit which none of your adverfaries will be able to gainfay or refift. Defire that he will open yonr underflandings, that ye may know the Scriptures^ that the word of God may dwell richly in you ^ that Eph.iv. you may not be as children tofs'd to and fro with 14. ij'. every wind of dollrine by the craft of men^ who lie 1 ^' in wait to deceive ; but grow up unto him in all things who is the head of the body even Chriji Jefus, 5. See that this end is anfwered upon your Col.i. 28. fouls. We preach Chrift Jefus^ ivarning every man, and teaching every man^ that we may prefent every w^n perfect in him. But how vain will it be upon your account to have it faid, that this foundation which is laid in Sion, is to you a flone of fium- bling-i and rock^ of ojfence i We may lay, as Chrift did, notwithflanding all the evidence that's given to the glory of his perfon, and the nature of his Matt. M.5. defign, Elejfed is he whoever is not offended in him. This faith which I am recommending to you goes deeper than a bare affent to the dodrines of the Golpel. If you are no more than profelytes or difputants after you have been teachers of others, your felves may be caft away. But fhew by a good converfation that this is a docflrine according 10 godlinefs : let your duty be an argument that you take it, not as a vain things but as your life. That God hel'ievd on m the World. j 8 1 That you feel it in experience, and deliver it out s P R M. in pradice, holding forth the irord of life ; and that XXX' X. whatever your poor minifters meet with here, in ^lO^T^ the day of Chrifi Jeftts we flodl rejoice together, that ',5'^ ,-^ 7ve have not run in vain, nor labour d in vain. Tea-, if life be offered upon the facrifice and fervice of your faith} we will rejoice with you all, 6. Be fure that in believing on him you regard all his perfections. There's no equivalent to his Deity. If he is a God, this cannot be denied with any poffible reparation. The Socinians faid that he was a man, only more enrich'd with a di- vine power than any other. The Brians allow 'd his pre-exiftence, but yet made him a creature, by faying, there was a time when he was not. The bladder is now a little more blown, but the finer it is the thinner it is. They tell us of an eter- nal emanation to which he owes his being. This is a word contrived on purpofe to confound us between beginning and no beginning, a creature and no creature, as I may fhew you at large from the next and laft head ot our religion, that he was received into glory. V SER. ^S'l Received up into GLORYt Nov. 8. 17 ip. SERMON XL. rc® '"""W^. I Tim. III. 16. Received up into Glory, S E RM.ilffi ,^S^ H E S E words give us the lafl: part of our religion ; concerning the whole of which we may fay, Great without concroverfie, is the myftery of godli-^ nefs. The Perfon fpoke of has his name continued quite thro* the ftory; that as it is God who was manifeft in the flefh, juftified in the fpirit, feen of Angels, preach'd unto the Gentiles, and believ'd on in the world, fo he is no other than God, Tvho is received up into glory. This branch is plac'd in a good light, and re^ ceives a proper advantage from what was faid be- fore. He was mmifefi in the flejh, with all the fimpliclty and contempt of human nature, as a root out of a dry grofindy 'with no form or comelinefs in ^ him : Receivd up into Glory. 583 him: but it's otherwife in the next world, for there S E R M. he appears in glory. Or, you may take the feve- ^^^ ral parts of the text in this relation to one another : ^^--OO^ that tho' Chrift was to be low and delpis'd, yet there were honours of two forts defign'd for him. Firfi, Some on earth, where he hjtijiifiedin the Spi- riti approved, admir'd, and ador'd by his own peo- ple : to which purpofe he is preach' d to the Gen- tiUsy that he might widen his kingdom, and carry it beyond the limits that for feveral ages had been fet to the true religion. The fuccefs of this is a- greeable to the defign , for he is believd on in the world \ the entrance of the Gofpel was not in vain. The Spirit who had the cuftody of a Redeemer's honour, and was to jnfltfie him, did his office, Firfly by giving the Gofpel, and, then, by attend- ing n. This was a better balance to all the troubles that he met with, than any external pomp could have been, *Twas more glorious in iifelf, and more defirable to him, to have converts bowing to his authority, than princes waiting at his gate. When Satan offer*d him the kingdoms of the world, and the glory of 'em, it was too little. He has more fatisfadion from the travail of his fouly in one fin- ner that repents, than in all the monarchies and empires of the univerfe. 'Twas in this fenfe that he is fpoke of, as one lifting up the head, after he p£ ex. 7. had drnnk^ of the brook^ that ran in the way. Not that he was to have an outward greatnefs ; but the rod of his firength he fends out of Sion, and his way of ruling among enemies is by making 'em a willing vcr. 2, 5. people in the day of his power. That's one fort of honour defign'd for him, with regard to which the kingdom was to be the Lord's, and he the governor a- xxii. 2S. mong the nations. But then, the myftery of god- linefs tells us things of another nature ; that as he was manifeft and juftified, preach'd and believ'd on^ fo, ' I* P 4 Secondly f 584 Received up into Glory. S E R M. Secondly f Our thoughts are call'd after him idto X^' the place whither he is gone. It was before ob- ^^-^''^^^^ ferv'd that he is feen of Angels, the objed of their care as he is a man, of their wonder as he is a Me- diator, and of their adoration as he is the God of their nature as well as the friend of ours. Now, as there were three branches of the Chriftian dodrine that relate to his advancement upon earth in a reli- gious empire j fo there are two that your meditati- ons may apply to heaven ; that which I have now mention'd, his being feen of Angels, and this that clofes up the whole account, that he was received into glory. You know the method in which I have conhder'd all the other parts of this fubjed, and I fee no reafon to change it in the laft. I fhall therefore 1. Open to you the meaning of this fentencc, that Chrift was received into glory, 2. Make good this charader that runs thro' the whole text, and iliew you that this, as well as the reil', belongs to him as God. 5. Let you fee that this is one of thofe myfieries that the natural man receives not ; but the Spirit of truth fets it home with a mighty and ufeful e- vidence upon the hearts of believers. And that, 4. From this principle we are led into the godli- nefs that Chriftianity is to promote in this world, on purpofe to work us up for a better. I. I begin with the firfl: of thefe, and that is to open the meaning of the fentence; or, how we are to underfland it, that our Saviour was received into glory. Here are two words made ufe of, which muft be confider'd apart. (i,) The ^/orj that he went into. (2.) The manner of his being received thither. (i.) We read o{ z glory that he is now in, who was once mianifeft in the ilefh ; and that agrees to the whole flream of the Bible, both in the old and new Receivd up into Glory. jgy new Tcftamenr. Thefe two things are always the S E R M, dodrine that God reveal'd concerning a Re- ^L. deemer. v.xOP^ Firflt That he fliould be very mean and mifera- ble, the feed of the ivofnariy and therefore born in for- row ; the reproach of men, jthe abhorrence of his own nation ; punifh'd and forfaken by the God that fent him ; accus'd and tortur'd, under the curfe of his own law, as a worm, and no man, crawling upon the earth, trampled on without any care or pity. Such an unhappy life, fuch a wretched death, was all along defcrib'd as the lot appointed for him, by the determinate cottnfel a^id fore-k^ow- A£lsu.2^'^ ledge of God. Secondly^ There was alfo another character under which he is fpoke of from the beginning of the promife. He is flain from the foundation of the world, and as early was he triumphant, to bruije the ferpe fit's head: notwithftanding that ^/V z///^^^Ifa. Hi. i-f. 7i^as marr'd more than any man-, and his form more than the fons of men s yet he is a conqueror, he leads Pf. Ixviii. captivity captive. And thefe are not to be dafh'd a- '^* gainft one another, as fo many contradidions, but there is a harmony, a confidence in the whole il:o- ry. His poverty is not to be pleaded againfl his fulnefs, but was the way to it, and the ground of it. His pain and vexation were things from which he pafs'd over to the joy that was fet before him. The powers of darknefs, to which he was fubjed, had but their hour. After a little while, it was his turn to divide the portion with the greats and the fpoil^^^Sni.ii, "ivith the flrong. Now, the glory of our Saviour is mention'd in the Scripture with a great variety, to fuit the different apprehenfions that the holy Spirit has given us of him. I.) Confider him as a man^ and then his glory is the advancement of that nature which he took into union with himfelf, to the right hand of the Wi«jefty on high. z.) Confider jS^ Recewd up into Glory. S E R M. 2.) Confider him as 2i Mediator, as one who par- XL. took of both the natures for which he was con- ^-'""^^^ cern'd, and his glory comes under another view. Thus Angels, principalities and powers are made fubjeft to him. I .) He has a glory antecedent and fuperior to each of thefe; what he calls a glory with the Father y the ]oh. xvH, fame that he had before the world 7vas^ This is un- $* deriv'd and independent, what he has in himfelf, and in a tranfcendent communion with the other two perfons of the Divine Nature. The Scripture has given us all thefe in a plain diftinftion: for, as there are many places that make it evident the glory of the Son is inferior to that of the Father, there is between *em the diftanceof 3 creature from a God; fo there are others that we cannot underlland but of an equal glory between the Father and Son, without changing the fenfe of the words, and making *em fignifie that in di- vinity, which they never did, and never could do in any thing elfe. I .) I begin with that glory of our bleffed Savi- our, which he was receiv'd into as man. Indeed I ought to make an apology for this, becaufe as the character of Deity is convey'd thro* all the branch-? es of the myftery of godlinefs ; as he is God who was manifeft in the fleih, and is now receiv'd up into glory, fo it is plain he fpeaks of that whicn is infinitely fuperior to the account we have of him as man. * The words belonging to him as God, fhould be confider'd fo as to keep that al- ways in view. I take the objedion to be pertinent enough, but I humbly hope it may be over-rul'd by this an- fwer : That tho* it's very true the holy Spirit in my text fpeaks all along of a God^ yet it is of him as appearing in our nature, and managing the great- efl concern with it* The firfl branch of this my- S ftery Recewd up tnio Glory, 587 ftery led us to confider him not only as a God,S ER M. but as mamfeji in the flejh. And tho* the glory ^L. that I am now going to enlarge upon which is gi- ^^^''^^T^ ven to the human nature is no proof of a Divini- ty, yet he received it into fellow fliip with that which 'ivas. He who is a God, as he had a body prepay d for him in which he died; fo That he has taken with him, and by an unfpeakable union has deriv'd un- to it a glory. This glory of the human nature, which our bleffed Saviour is pleas'd to mention, will comprehend the following particulars, and may be confider'd as oppos'd to the humiliation that he fufFer'd by. You know, i^S That his body was weak and frail, fubjeA to the fame infir- mities with ourielves, but now it is perfeEi, 2^^y, He here bare our burdens, and funk under his own, but now he is fully at refi and quiet. 3^^', He was upon earth rejeded and exposed to fhame, but now this Nature is admir'd with the greateft repn- tation, 4'^^^y, His foul was fubjed to the /^^rj and forrows of life, but now he is above all thofe im- preflions. 5'^^^y, He wanted as we do the fupplies of food and reft, but now he is independent on e- very thing of that nature. (5^^^)', He was earthy, being made of a woman, but now his body is faid to be gloriom. 7'^^^)', He here fubmitted to death, but now he lives for ever. S'^^^^y, He was moving to and again, and had not where to lay his head, but now he is fix d. p^'^'y. He was in this world as a fervant, he fits in the fame nature in the other as 3i judge. lo^^^^y, His union with the Deity was but little feen upon earth, to what it will be in heaven. You obferve that all thele particulars, ex- cept the two laft, may be confider'd in him not only as our head and friend, but our original and pattern, that it will be with us as it is with him. I. One J 8 8 Receivd up Into Glory, S E R M. 1. One article of glory that Chrift is received XL. ' into as man, or rather that into which He as God ^--'^'^^^"^^ took our nature, was the perfedion of that nature. Atts \\\ jj[g i5 fi^^ IjqIj Child Jefasy he is made better than e-^ ^h 3o» Ygj- j^dam was both in foul and body; and that's more than can be faid of him here upon earth. For tho* he had no fin, nor was he tainted with the lead impurity, yet there was a great deal of difference between him and our firft parents, when they came frefli out of the hand of God. Chrift was as holy as they, but not fo ftrong and lively. His human nature had the Divine Image in all the fpiritual characters that belong to it ; but there was a greatnefs, a health m Adam's body, and an happi^ nefs in his foul, which our Saviour had not ; and the reafon is plain. The firft Adam was created by God to have a heaven upon earth : his paradife was to be a ftate of glory below ; and therefore he was fram'd and wrought up in fuch a way as to be capable of re- ceiving all the delights of the place ; and that could not be without a full ftrength of body, and the utmoft perfedion of mind. But the fecond -r^^^;;^ was fent down from a heaven above, not to find one below. This earth was rather a hll to him, becaufe there he endur'd what they do, the wrath of God, the curfe of the law, the wages of fin. 'Tis faid by way of dignity, that man was made Heb. ii. ^ ^^^^^^ ^^^^^ ^^'^^^ ^^^ Angels^ as a creature cro7vnd 7. with glory and honour ; but when Jefits was made a ver. 9. little lovjer than the Angelsy it was for the fuffering of death, ver. 17. Upon this account it behov'd him in all things ta. he made like unto his brethren. Without that he could never have been a faithful highpriefl to God, or a merciful one to us. He was to feel our infir- mities, that he might be able to deliver thofe thaf are tempted. And Si^ th^ children 7Vere partakers offiefij and Receivd up hito Glory. 589 dLnd bloody he likewife himfdf tooJ^part of the ptmcy i, f . S E R M. in the way that they had it; a weak body, a con- ^^• traded foul ; the one hable to hunger, pain, and ^-^^'V^-' death, the other to forrow, miftake, and fear, any farther than it was guided by a nature that is hght, and in which there is no darknefs at all : for we read of him, that he grew in wifdom as well as fia^ Luke ii. ture: he was found in fafljion as a man, he came ^^ ^J^'- the likenefs offtnfuljiepj. ^ Rom.'viii'. But now he has this nature in perfection, as j. good as it was when God made it after his own image, and in his own likenefs. There was fome- thing in the human nature in Adam, that bore a refemblance of the Divine. He was made in the Jimilitude of God. Whatever this was, our Saviour, who was pleas'd to be without it upon earth, pof- feffes it all in heaven. There is a glory both in his foul and body, which Paradife never knew. All the fpiritual faculties, all the outward members are fill'd and fafhion'd, fo as to make him the firfi- Col. i. i jr. born of every creature. He is fairer than the fins ^/Pfal.xlvr.i: men. That was not true upon earth ; for his ^7- fage was marred more than any man, and his form more than the fins of men ; but now ^y^c^ is foptrd vcr. ^. into his lips, and God, even his God, has anointed him with the oyl of gladnefs above every creature. The human nature of Chrift may be called the beginning of the creation of God : not that it was made firfl, but as it is made the beft of any thing. Our firfl: parents were crown'd with glory and honour, and made a little lower than the Angels. Thfir conftitution was agreeable to their ftation ; as tlicy were fet over the lower world, they were fram'd but a little worfe than the higher. Bur this nature in its firft edition, is not equal to what heaven difcovers in the fecond : There is a nittural body, j Cor. xr. and there is a fpiritnal body : the firfl Adam w*is a 4+, 4>-» living fiul^ the lafi Adam was made a qiiickcmng V^' 47- 5 Jp^^'^' 5 po Recelvd up into Glory. S E R M.fpirit. The firfl man is of the earthy earthy ; the fe^ ^L.. cond man is the Lord from heaven » ^^""^^^'^ There were but three bodies that the hand of God is faid to form ; all the reft he leaves to the courfe of nature. The firft was Adam^s^ wrought out of the earth, the fecond £^'^'$, which was taken out of man ; and thefe being the Divine workmanfhip were perfe(5l in their kind, and carry*d in 'em the full glory of the nature. Angels might fee what fort of creatures they were ; but there's a third that exceeds in both, and that's our bleffed Lord's. He Hcb. X. ^. fpeaks of it to the Father with joy, A body haft thoti prepared me, Tho* he was made of a wo- man, yet God himfelf had the working of the ma* terials, the preparation was all Divine. 'Twas by the overflmdowing of the holy Ghofi, by the coming Luke i. down of the pov;er of the highefi ^ and therefore up- IS- on this account, that holy thing which was born of the virgin, Ihould be call'd the Son of God, This was the mafterpiece of the creation, the nobleft work of God's hand. It is faid o£ Adam, Gen. 11!. Q^f pjr ^^^ ground thou waft ta/^ny duft thou art, Ecdcf.xii. -^"^ it will be true of us all, that the duji pall re- '^' tarn to the earth, as it vjas ; but there was a holy Pfal. xvi. One who (hould never fee corrt^tion, 'Tis true, >0' this glory was much hid during the time of his life : He was far from being feen to an advantage here. When his face did once fhine as the fun. Mat. xvii. it was a transfignration ; and therefore he is taken ^' up, where he appears to be made [o?nfich better than ^ •*•'*" the Angel Sy as a man, as he has by the inheritance that belong'd to him as a God obtain d a more ex* ccllet^t name than they, Phil. iii. In this he is our pattern. When he fiflnons otir z\. vile bodiesy it is unto his glorious Body. We can make no judgment of it here. The beloved dif- ciple was aftonifh'd at what he faw ; tho' it's plain the vifion was adapted to his capacity, and con- fin'd Received up into Glory. ypi fin'd on purpofc to make it familiar ; but he tells S E R M. us, that hii head and his hairs were 7i?hite like woolly ^^^ as white as [now ^ and his eyes were as aflame ^/T^V^? r^TI*^ and his feet like unto fine brafs^ as if they hurnd in 46^ ly.* a furnace^ and his voice as the found of many waters : and he had in his hand feven fiarsy and out of hii mouth went a fjjarp two-ed^d fword, and his counte- nance was as the fun finning in his firength : and when I faw him I fell at his feet as dead. This is faid by one who had lb often lean'd on his bofom, and fpokc into his ear ; and he laid his right hand u^on me, fayingy Fear not, I am the firfi and the lajf. Sauly as he went to Damajcusy at midday faw a light from Acts xxvf. heaven above the brightnefs of the fun; that is, he faw 13. Chrifi Jefus the Lord. In him we have the origi- i Cor. ix. nal of our happinefs ; for thus, in our degree, it *• fhall be with us. When we come to the meafure of a perfect man, it is into the fulnefs of the flaturs if Chrifi Jefus. 2. The glory of the human nature in our Re- deemer takes into it a full reft and quietnefs. Here he bare our burdens, and carried our forrows : nay, there were feveral things that fhew*d the imper- fection of this nature. He was far from having the ftrength of Samfon, Tho* he is faid to have the government upon his fjjoulders, yet this cannot be un- derftood of him as a man ; for when they only laid upon him his crofs, he was not able to bear it. He fainted in the day of adverfity, which lhew*d his ftrength to be fmall. He fubmitted in his private capacity to a toilfome bufinefs, as we read of his father's being a carpenter^ fo the Scripture has told us he was fubjeU- to him. When he went about after his baptifm, tho' his being anointed with the holy Ghoft gave him power in a fpiiirual fenfe, yet he complain 'd of wearinefs when he fac down at the well of Samaria. It's obferv'd thac the multitude throng'd him, that he was tir'd with long J 9 z Receivd up into Glory. S E RM.Iong exhortations and faftings ; and he crofs'd the ^^- fea of Tiberias, on purpofe that he might have lei- ^'^'"^'f^ lure to eat. He once taught 'em out of a ihip, the multitude beir:g on ihore, left he ITiould fufFer any inconvenience by the croud ^ and a great deal more we read of, to fliew us that he had both the quahty and the afflidions of human nature : that as he v/as man born of a womartj fo like all others> Jobxiv. 1. he was but of few days, and full of trouble. We have his own fentiments of the load that was appointed to him in the lamentations of the Pfal.xxii. Pfalmift: I am -pour' d out like water ^ all my bones i4> ^S' are out of joint t my heart is like wax, it is melted in the midji of my bowelsy my ftrength is dried tip like a potfjerd, my tongue cleaves to my jaws, and thou hafl brought me to the dufi of death. This is not the Jam. i. 1 3. language of the Divine Nature; that cannot be tempted with evil; but thefe things prove that he was the man Chrift Jefus; and therefore in the ftory of his life, the title that feems to be themoft beloved, is that of the Son of man; as if he was de- termin'd to rivet this dodrine into the minds of his people, that as being near of kin to us, he had the right of redemption in him. He made him- felf of no reputation^ and took upon him the form of a fervanty and was made in the Hkenefs of men. But now, all thefe incumbrances to the human lia. Ivii. 2. nature are over. It is faid of his people, 71^9' refi in their beds, they enter into peace, each one walking Rev. xiv. /« his uprightnefs. Blejfed are the dead who die in the ' 4» Lord, for they reft from their labours. There the pri-' Job iii. Joners hear not the voice of the opprejjor, there the wicked *7» *°- cea/e from troubling, and there the weary are at refi; '\]cb.iv.g. there is a re(i that remains for the people of God', and into this Chrift has led us the way. For tho* ma- ny thoufands got to heaven before his refurredi- on, yet his was the firft body that went thither out Heb.xi.j.of the grave. Enoch was tranfiated that he Jhould not Receivd up hito Glory. 593 mt fee death ; but Chrift is rifen from the dead, a»dS E R M. become the firfl-frnits of them that jlcpt. For David, ^^• as the Apoftle obferves, is not yet ajcendtd into hca^^^'^f^'^^^^^ ven. You will fee of what part this muft be un- j, derflood by the argument that he brings for it , \Gls, ii. That he ts loth dead and buried, and his fepnlchre is 34- lutth HS unto this day. But Chrifl is enter d into his i Per. iv.' refl-i and has ceas'd from his own worl<^, as God did ^' from his. The great God fpeaks oftentimes after the man- ner of men, and he was pleas'd to give us this ac- count of the creation, that when he appointed the fabbath day, he refted and was refreflied. With al- Gen. ii. jf lufion to this, our Saviour's mediation upon earth was compar'd to a creation : He that fat upon the throne faidy Behold^ I make all things new \ and *tis reprefented as a work of toil, but heaven is to him a fabbath. When he bow'd down his head upon the crofs, he faid. It is finif/d. He has gone thro' the work that was given him to do, as a faithful fervant to him that appointed him. God fpeaks otherwife both to Mofes and Joflma^ than he did to Chrift. He faith to the former, Thon f)alt not bring this people over Jordani he was to leave thede- iign incomplete. And he fpeaks with fuch a li- mitation to fofmay The dajs draw near that thou muft dicy and yet there remains very much land to be poJ]}fs'd. But this could never be faid of our blef- fed Lord, who glorified God on earthy and finiffd ]oh.xvii. the work^that vjas giv:n him to do. 4- The Apoftle cbferves that there was a certain plan by which his enemies proceeded with him. This was laid in God's decree, and reveal'd in his book ; but as they could not enter into the one, fo they were ftrangers to the true fenfe of the o- then And yet it's fciid, that When he fulfilled all\0:sKni* things that were written of him, they took^ him down ^9- from the tree, and laid him in a fepukhre. There's y o L. II. (Q,q now J 5?4 R-ecew'd up Into G l o r Y- S E R M. now an end of thofey?ro«?^ crying^ and tears that ht ^/^"f ^ff^Y'd in the days of his fief J. There's no more o- l^^^f^ hedience by the things that he fufferd. He is faid 8, p. ' now to be made perfe^, not only in the conftituti- on, but in the iituarion of his nature. He is plac'd above all his fears and troubles, and has no burden but that which his people fhall enjoy with him, a far more exceeding and eternal TVeight of glory. He Joh. xvii. faith to the Father, / am no more in the worlds bnt ^^' I come unto thee. 3. The glory of Chrift's human nature is diftin- guifh'd from, and oppos'd unto that fhame and re- Ifa. liii. i> proach which he fu&r'dby : He was dejpis' d and re^ ^' jeEledofmen ; they hid their faces from him^ and efleem*d him not. Sometimes this was owing to the meannefs of his Perfon : They faw no form or comelinefs in him, that theyfhould dejire him ; and fometimes to the vilenefs vcr. 4. of his charader. We did efteem him^ firicken^ fmitten Pfal.xxii. of God^ and allied. Ashe faith. They that faw me 7» ^* laugh me to fcorn : they fijoot out the lip y they f Jake the heady faying. He trufied in the Lordy that he would deliver him, let him deliver him^ feeing he delighted in Tcr. 12, ^y^^ ^^^ again, he cries out. Many hulls have ^^* compafs*d mcy firong bulls of Bafljan have befet me round about y they gaped upon me with their mouths like a ravening and a roaring lion. Every title of great- nefs that he took upon him became their jeft. They banter*d him with a purple robcy put a reed into his hand, a crown of thorns upon his head, bow'd the knee before him, faying. Hail King of the t(zA.6,y,Jews. He gave his cheeks to them that plucked off* the hairy he hid not his face from Jhame and fpit ting. But he knew this would not be always : he fub- mitted to it, like one that waits for the r.iorning, and in the words of the prophet faith, he ihould not be confounded, becaufe the great God was near to juflifie himy and therefore he fet his face like a jiinti and fioM mt be apamed. N0W5 Received up into Glory. y p j Now, it is plain, that when he look'd iiponS E R M» this change of condition, heexpe(5ted it in another ^^• World. He died under all the fcandal that a per- '"^^-^"V^^^ Ton could have upon him ; accurfed by the cere- monial lav/, for it is written, Cnrfed is every one Gal. iii. that is hangd on a tree: loaded with reproach and 13- darknefs by the very people that had once own'd his miracles, he fav'd others, himfelF he cannot fave ; blafphem'd by the prieRs, infulted by the rabble, neglecled by his foUov/ers, who ftood afar off, griev'd and confounded with the fight of what they did not underftand. But out of all thefe clouds he rofe into glory ; and tho* his name was then cover'd with darknefs, yet now he has a name dhove every name. The P^JJ- i'- 9* title of Jeffis of JVaz,areth King of the Jews was ^°* **' writ upon his crofs in letters of Hehrewy Greel^ and Latin, to diftribute his infamy all over the world ; but in this name of Jefus every k^ee JJjall howt and every tongue confcfs that Jefus is Lord to the glory of God the Father, However fcandalous and filthy the highprieft's garments might appear when they were ftain'd with the blood of facrifices, yet this was no blemirh to him, when he went into the holieft of all. And thus is our great high priefl: glorious in his apparel ; He has trod the 7i>inepre/s of the wrath Ifa. Ixiii. of Almighty God : Having hy himjeif pttrgd aivay 1,3. cur fins, he for ever fat down at the right hand^^^'^- 3* of the Majefly on high. Q,^ a SERMON 'jp^ Received up into Glory. N07. ?;." SERMON XLI. S E R M. 4. ^^^^^^ H E R E 's another glory that our ^^^- S^^T^ ^^^^ Lord, as the Son of man, is ^"'^^y^ ^ILLJ& "°^ poflefs'd of, by which he is ^^^^^S diftinguifli*d from what he was upon earths and that is the plea^ ftire and fatisfadion that will fill his foul for ever. Even this part oFhis human nature came under the weight of humiliation. He was liable to forrows and fears, being in all points tempted as we are^ fin only excepted. He was touch'd with the feelingof om infirmities, and compajs'd about ivith infirmity^ as if he determin'd in making good the blefling of Abraham^ to revive the experience of Abraham ; for it is obferv'd of the old patriarch, when he en- tered into covenant with God, that^ horror of great darknefs fell upon him : and fo it was with him, who is called the fin of Abraham. In the tranfadion between the Father and him, tho* it was upon a counfel of peace that had been agreed on before, yet he recoils, he flinches, and cries out. If it be poffible^ let this ctip pafs from me. In that agony there was not only a prefTure and force upon his body, to make his fweat hke drops of blood ; but he complains that the main weight Luke xxii. lay more within, for his fitd 7vas exceeding firrow^ 44.. fnl unto death. At the entrance upon the folemni- Mat.xxvi.ty, it is faid, that ^^ began to be forrowffil, and ve* 37» 38. rj he^ji not in the fame fenfe that the word is 2. - ^^,j Hcb. iv. 14. V. 2. pen. XV 12. Received up into Glory. y pr us*d of the difciples, that thej were heavywith Jkep,S E R m; but his mind and afFedions were born down : T%e ^^^• arrows of the uilmighty fluck^ within him, the poifon whereof drunk^Hp his jpirits ; and no wonder that he complain'd oF a load, when God laid upon him the Ifa. liij. 5' iniquity of us all. This was all along defign'd to be the chief part of his fufFerings ,• and therefore we read not only that it pleased the Father to hruife him, but to put him to grief . And, as if it was not enough that he (hould be a facrifice in the body of his flejjj thro' death, he alfo made his foul an offering for fin* 'Twas from an adverfity that fell upon this part, that he bewail'd his cafe upon the crofs. My Gody pfa. xxii,' my Gody why hafl thou forfaken me? That cannot be i. underftood of a nature, which as he fays was liill in heaven. There's no conceiving of an anger or a diftance between the Father and Son as they are one ; nor does the alflidion he there complains of relate merely to his body; for the violence of his death was no argument that God forfook him. We know that he did not forfake the Martyrs; they were not left of God ; and fo, Chrifl might be hung upon the crofs, torn with nails, and pufh'd with fpears, hated, derided and kill'd, and yet all this while God be with ^/washe was with them. Bur the Father's forfaking him is to be under- ftood of a cloud upon his foal, not unlike that which the damned feel; for he is faid to be made a curfe to redeem them that were under the curfe. Gal. ifl.; When he faith. Thou wilt not leave my foulin helU *^* it intimates the narure of his torments, that he trod the wine-prefs of the fiercenefs of the wrath ofAlmigh^ ty God, This lignifies a great deal more than his body was capable of enduring,- but as he was par- taker of our flefh and blood, he likewife receiv'd fuch a foul as we have : His foul was an oferingfor m. liii. Jin'y he Jhall fee the travail of his foul i he poured out 10, 11; his fouimto deaths 10.4$ This, ^*»^ ypS Received up into Glory. S E R M. This, by the way, fhews us what wretched work ^L^- the new fcheme makes of ourrehgion, and of him ^^^^-^^^thac eRablifli'd it. Their notion is, that \oy(^ the Word was a created fpirir, but flir above the Angels ; and that this fpiric was made to animate the human body ; and as we are compounded of foul and flefli, fo the manChrift Jefus has nothing of ours about him but the extcrnsl part ; that the foul v/hich mov'd his body was not like ours, but a fupernatural Spirit that had fo glorious a being before ; fo that, you fee, having denied his proper Deity^ and fuppos'd him no more than a fpirit, in* ferior to the great God, they will do the fame by his humanity, not allowing him to be a proper man. He fhall have nothing of God but the name, and nothing of man but the flefh. Are thefe the difcoveries of our polite age? Is it by fuch talk as this, that we are to trample up- on the names and works of thofe who have fei v*d their feveral generations according to the will of God, and whofe praifes, till now, were in all the churches of Chrift ? Is it thus that we improve upon the hoary heads that have been found in the way of righteotifnefs f Are people refolv'd to make clear work with our religion, and come among the doc- trines that belong to it as roaring lionsy feeking what they may devour ? Shall we have a Saviour that's neither God nor man? Can they deny the reality of the two natures at once ? We were told long ^Joh. 7, ago, that many deceivers are entered into the 7Vorld, ^' who confefs not that Jefus Chrifl is come in the flefh ^ This is a deceiver and an Antichrif; ; hut looJ^ ye to yourfelveSy that we loje not thofe things that we have wrought. It is apparent from all the language of Scripture, that he had a foul inferior to what they will allow, capable of forrow from what it felt, and of fears from what it dreaded ; to which the Almighty Rece'ivd up into Glory. ypp Almighty was a terror, and which became an of-s E R M. fering for fin. Now, XLT. The glory that this foul was receiv'd into is '^■^^V^^ ihat of eternal quietnefs. There's no pain to make it grieve, no danger to make it uneafy. He enter-W^.^Xuil ed into his refi, in the view of which, he endnrd the crofsy anddejpis'd theJJjame ; for I would obferve to you, that Chrilt Jefus as man was the greatefl: believer that ever liv'd. We have a noble inftance of his faith, that he committed himfelf to him ^vho iPet.ii, judges righteoujly. The Apoftle Peter who brings 23. over the words of the Pfalmift to him gives us this eminent example, David /peaks concerning him^xct/u.^f^, I forefaw the Lord always before my face ^ for he is on 26,27, my right hand, that I fjonld not be moved, David* s ^^» fpeaking concerning him may be underftood two ways, Firji, of David's own experience, that his fupport under all troubles was having this Lord be^ fore him; or, Secondly, that David fpeaks in his name, and fo it muft be applied to Chrift, that the Lord was before his face; ^^ and therefore, faith he, *' did my heart rejoice, and my tongue was glad, my *' fi^i^ f-^^^^ ^^ft ^^ ^^P^^ ^^caufe, though my foul *' muft be thrown into fomething like a hell, yet <' thou wilt not leave it there, no more than my " body is to be left in the grave, for thou wilt «« not frjfer thy holy One to fee corruption : Thou hafl « mad» known to me the ways of life, thou fhalt make <* me full of joy with thy countenance. This varies a little from the paffage as we have it in the Pfalms. The Apoftle does not keep to what fome call plain words of Scripture, for there it is, Thou wilt jhew me the path of life, in thy pre- p^^j ^^-^ fence is fulnefs of joy, and at thy right hand are plea- ult. fures for evermore. But the meaning is this, that the foul of Chrift, which had fo much bitternefs appointed to it, was to be refrefh*d as thofe of his people will be. He rejoiced as believers do, in^ i^oo . RecerSd up into Glory. S E R M. hofe of the glory of God, This was the joy Jet before XLl. Jr,i„^^^ Tir^oy.uixiVYi x^^^t ^y*"S ^^^^' sgairift him. ^^"^"^^1^ The ways of life were made known to him. It was to this nature tliat the Angel appeared in the ^"^^^^'"' garden to ftrengthen him. How can that palTage be ^^' reconcil'd to the beloved nofions of our day? In what (tnk could an Angel ftrengthen him? Not in his body, for giving itrength to that would be eafing it of its load ,• but inftead of any abatement immediately after the Angel had done this, His fweat Tvas great drops of blood falling to the ground. And if he had no other foul than that fpirit which was fo much above the Angels, how would an Angel ftrengthen that, for without cor.troverfy the lefs is blejfed of the better. As to his body he re^ ceived no ftrength, and as to his foul he needed none. But if you confider him poffeft, as he really was, of a fpirit liable to be overwhelm'd with grief, and tortur'd with fear, made a little lower than the AngelSi one of them might come down and do a friendly part to an inferior creature, as his human nature certainly was. 5. The glory that he was received into as man comprehends an independence upon all thofe fup- plies that are needful here below. He wanted, as we do, the recruits of reft and food. Meats are for the belly., and the belly for meats. Our hea- venly Father knows that we have need of thefe things. The Angels who appear'd in the old Tef- tament, and put on a human form, feem'd tc eat and drink. Abraham made a dinner tor thjfe that came to him in the plain of Mamre. Lot enter^ terta'med Angels unawares, 'Tis eafy to conceive, that they could have feveral ways of conveying food out of the fight of men, and making a ihew of doing what they really did not. For we are not to fuppofe that they, who in that world neither sat nor drink^ would come down into this upon any Recewd up into Glory. 6oz any fuch errand. Only they appeared to do thuss E R M: to elhblifh and comfort the faith of thofe they XLT. convers'd with. V^OTV^ But our Lord's body was of another kind, and could not fubfift without the common ways that we are forc'd to take. It is reckoned in Mofes an extraordinary thing, that hefhould be in the mount with God forty days and forty night Sy and neither e-^^Ogut. ix; nor drinks 'Tis the fame in Elias, who fafled fo i8. long, 7/7/ he came to Horeh, the mount of God, Thefe things are indeed miraculous, that the human na- ture fhould be fo fupported by unufual favours. And thus we are to conceive of our Lord's being in the wildernefs, and yet it is faid, that he after- •wards hnngred. His defires for meat (as we read he 'would have eat) were fo ftrong, that upon this Satan raifes a temptation. If thou be the Son of God, Matt.iV.j: command this fione that it be made bread. He fat down for mere wearinefs at the well of Samaria^]fi\i. iv.ji and beg'd a cup of cold water from the woman who came thither to draw. But Now, this body is received into glory. As he is God, and has a power of fubduing all things to himfelf, fo he is the author of that change that fhall pafs upon us ; as man he is the pattern or example of it. You have both thefe in one verfe. He fl J all change our vile bodies and fafl:wn 'em like Phil HI unto his glorious body -i according to the power whereby he is able to fubdue even all things to himfelf. Our tranf- lation flattens the fenfe and fulnefs of the original. It is faid, we look for a Saviour Chrift Jefus the Lord, 6? [jLiTacyY\ixarijii) who fhall transform, give a new appearance to our bodies; and what we ren- der vile body is cwjuia rn? TaTTiivwo-iwr yf/acov, the body of that frailcy that now belongs to us. Our vanity, meannefs and diforders are feen in the bo- dies that we carry about with us. But zhcQ lli.ill be crj/jt^o^qja, conformed to, caft into the fame mould ZI4 ^01 Receivd up into Glory. S E R M. mould with, crcojixa tv}*? c^o^rif oLMXHi the body of XLI. his glory, that which he wears in the flate of his ^^^V^^jreward and perfection. It is indeed the fame that he had below, but it moves and appears in quite another manner ; no lon- ger wanting either food or reft. We are now main- tain'd with the bread that perifhes. It does fo in our ufing it, to put us in mind of what I obferv'd before, That meats are for the belly and the belly for meats, and GodJJ)all defiroy both it and them, Thefe are bo- dies of our vanity ; but the body that our Lord has received into his glory is the fample of what we fhall be at the refurred:ion. I do not know that ever men of polite notions and generous principles have yet confider'd the fub- fiftence that the body of Chrift has at prefent, or thofe that his people Ihall have when they rife a- gain; but it is eafy to guefs what they will fay. About the year 1(^55, one Mr. Biddle publifhed a Catechifm, wherein the anfwers were all plain words of Scripture, and in the preface to which he makes a terrible outcry about laying afide the form of found Tvordsy thofe that the holy Ghoft teaches, and bringing in terms of man's devifing : but by his queftions, he leads on the fenfe of the anfwer, and accordingly, when he puts the cafe, whether the great God has not a bodily fhape as we have; whe- ther he is not confin'd to a place, and liable to the turbulent paflions of grief and anger ; his anfwers are out of thefe Texts, where we read of the eyesy the ears, the hands and feet of the Lord; that his throne is in the heavens, that he grieves at his heart and re- pents, his wrath kindles, and his fpiric is dif- quieted. If they will do thus by him, whofe dwelling is not mthfejhy it's no wonder if they make grofs work with their expofitions of thofe Scriptures that relate to the bodies of Chrift and his people,, thai: were Recewd up into Glory^ 6o'^ were once really maintain'd with food ; and the S E R M, probability lies but too open, how they would un- ^^^• derftand o\xx fitting with him at his table^ drinkmg the ^-^OPV new wine in our Father's kingdom y eating of the tree of life in the midft of the paradife of God : Nay, I may add that gracious promife that relates to this world, Behold, I fiand at the door, and k^ock^; If a^^^y 1,'j »v man hear my voice, I will come and fnp with himy 20. and he with me, Thefe are all of them words that the holy Ghoft teaches, no other than Scripture- language; and the holy Ghoft teaches how toun- dcrftand them; for to the pure all things are pure; we compare fpirirual things with fpiritual, not fpi- ricual things with carnal ; But to the unbelieving'Xit. i. ixi nothing is pure. Their minds that fhould receive what God teaches, and their confiience that fhould obey what he commands, are both defiled. There is a carnality and filthinefs in all their conceptions ; but we know that the departed faints hunger ^o^^yy^- more, nor thirfl any more^ neither jhall the fun fmite i^; *em, nor any heat, 6. Our Lord is faid to have a glorious body. We once bore the image of the firft ^da?n, who was of the earth earthy ; he was made of a woman ; Gal. iv. 4, he came in the likenefs of finful fiefijy tho' not in the Rom. viii* pollution of it. But now we are exprefly told, 4. that he has a glorious body ; what the words mean Phil. iii. we fhall not be able to tell till we fee what the ^^• thing is. We mvSkfee him as he is; that at prefent i joh.iii. we cannot do ; for as it does not appear what v/c 2. fijall be, it as little appears what he is. He tells MofeSy His face fioall not be feen, no man can fee him Exodus and live. There is a glory even in his body, that xxxiii.zo.' our eyes are not able to bear. When he was tranf- figured before his difciples. His face did finne ^-f Matt. xvfrV the fun, and his raiment was white as the light. His 4. raiment then was doubtlefs the fame poor cloathin^ that he took into the mountain with him. He 2 had i^o 4 Receive! up into Glory. S E R M. had none of thofe foft and fumptuous garments that XLT. are fit for king's houfes, and yet even then he was Jr'^j^O^^/or/Wi in his appareL What could this be owing a. xiii.i.^^^ ^^^ efpecially the brightnefs that his body ap- peared with ? Methinks he came into this world as Mofes did out of the mount, putting a veil upon his face that his enemies fhould fee no comelinefs, that his friends might behold a vifage marr'd more than any tnans'y but now he was out of their company who could bear none of his true countenance. In the mountain he will be more unlimited, and for a little time look like himfelf, to fuit his acquaintance who met him from heaven, and to aftonilh thofe whom he took up with him from the earth. Mofes and I,uk. ix. Elias appeared in glory ^ and tailed vjith him. They 3'» made a thoufand times a greater figure than he dici among men ; but upon the occalion of meeting with them, he will take off the veil, that Peter^ James and John, who were his companions from below, might have a little sketch of what he lliall be above. It is faid, Tloe fajhion of his countenance was altered. Though they knew him to be the fame perfon, yet the luftre of his face was new to them, and his raiment -white and glittering-i as if it had been full of an inward glory, and prepared to fend out the rays of what it contain'd. Human nature could not bear this, it fo wafled the fpi- rits of Peter and his company, that they were hea^ vy 7mth feep. It was living too faft. The attrac- tion, the drain of fuch a vifion was too great for thefe houfes of clay ; and they juft awake again to fee his glory , and the two men that ji^ere with him. And yet. This was nothing comparable to the body that he has in heaven. *Tis now rewarded for all the meannefs that it fubmitted to, the foame andfpitting that it fuffered by. The martyr Stephen^ when he faw Recewd up into Glory. (Jo y faw the heavens open'd, and Jefus {landing at the S E R m; right hand of God, is faid, to lool^fledfaftly thither, ^^^!^ll. He valued no noife of people, no rattUngof ftones. ^^J^JfjV He might be joyfully untouch'd with all the thun- ^^, der of death and the roar of devils, when he look'd ftedfaftly to heaven, as if his foul was to go out through thofe eyes at which this glory came in, and immediately pafs from feeing to taking, feeding and poffeffing for ever. Such a viflon would have kiird him without the execution of ftoning ; hu- man nature might die away in that happy gaze, as if his foul was not driven out by the wrath of this world, but lick'd up by the ftrength of ano- ther; exhal'd, allur*d,and fuck'd away by the throne of the Lamb. What a body was this ! what a gJory is it re- ceived into ! it outfhines the fun in all its bright- nefs. Sanl's eyes were fcorch*d with what he faw, a fort of fcales grew upon them which held three days and three nights. He could not fee for the glo-i^, ji ry of the light. When our Lord comes to fit on a great white throne^ from his face the heaven and the^cv. xx." earth will fee away, and there fioall be fonnd noplace '^* for *em. Well may it be faid that it does not appear what we fhall be,, when we are told that like unto this glorious body ours are to be falhion'd in all things. Hence we read of a fpiritual body, Philofophy r Cor. xv: would call this a contradicSlion, but it is oppos'd 4'4- to a natural bodjy that which he had by nature, and that with which he liv'd in it. All the other defcriptions of the refurredion are to help us a lit- tle, though they ftill leave us fhort of knowing what a fpiritual body means ; but we are told that it is rais'd in pojvery capable of doing all the work of heaven ; in glory, fill'd and adorn'd with all the delights of heaven; it*s rais'd in incorruption, as ic was put into the grave to moulder and return back again 6o^ Receivd up into Glory. S E R M. again to dull, fo it is rais'd to die no more, but ^^^- to be a pillar in the temple of God. Tha: leads ^^•"'^^i^^ me to the next head. 7. The man Chiift Jefus is receiv'd into the glory of an immortal life. He came down hither to Heb^ix.z;. ^;^^ yv'^ apfoimedfor all ?nen once to die^ apd fo it was appointed for him; death had pafs'd upon him, as it nas done upon all that have finned ; lor though he knew no fin, yet being made fin for us, he became obedient to deaths even the death of the crop. He looks upon this as a truft committed to him, Joh.x. 1^,1 have power to lay down my life, and I have power to take it again ; this commandment have I received of my Father. And indeed by this he lubmitted to all the meannefs of our nature. 'Tis by dying that God fiains the pride of all glory, and brings into contempt all the honourable of the earth. When ty- rants and mighty men have flourifh'd long enough, he looks on every one that's proud-, and brings him lowy and treads down the ivicked in their places ; he hides 'em in the dufl together ^ and binds their faces in fecret* This our Lord lubmitted to, but His refurredion did two things; firfl, it clos'd up all the defign of one death, and, fecondly, it was Rom. vi. a fecurity againft the return of another. Chrift be^ 9» 10' ing rais'd from the dead, dies no more', death hath no more dominion over him : For in that he died, he died unto fin once ; but in that he lives, he lives unto God» There arc two things that may be confidered in our blefled Lord, his perfon and his office ; as a man he could but die onc'% but as a prieft he muft have done it often, if he had not been more than a man ; and upon this the Apoftle gives us a great Heb. ix. argument, Hoat he floould not offer himfelf often, as *^* the highpriefi enters into the holy place once every year; for then he mufi often have fuffered fince the founda^ tion of the world. Well, why does he not I Not merely becaufe he died, for that the creatures which were Received up into Glory. 607 •were typical of him did in vaft multitudes, and a S E R m; continual fucceflion. i^si^ Had he been only a man, his facrifice could have ^*-^'»^^ had no more than a yearly virtue. But now once in the end of the world, he has aff eared to put away Jiriy to fend it all a going by the facrifice of himfelf He was once offered to bear the Jin of many ^ and that ver. i8. once was enough ; fo that now to them that look foT him-i he flmll appear the fecond time without Jin unto Jalvation, He obferves again in the following chapter, that we are fanEiified thro* the offering of they:. lo, iij body of Jsfiis once for all: Every prieji Jiands daily i*» minijiring and offering oftentimes the fame facrifice Sy which can never take away fin ; but this man after he had offer' done facrifice for Jin, for ever fat down at the right hand of God; from henceforth expelling that his enemies Jhould be made his footflooU for by one offering he has for ever perfected them that are fanEiified. Thus does Chrift tell the beloved Apoflle, /Revr.i. i8: was deady but I am alive, and I live for evermore. He is to come down here again. His body is to live where it was before. He (hall come and every "f^"^* 'o* eye (hall fee him^ and they that pierced him^ and all kindreds and nations JJjall wail becauje of him. This fame Jefus, fay the two Angels that ftood in white, JJmU in like manner come down from heaven^ as you k£k.. i.ul have feen him go into heaven. He is to be revealed » ThefH i,' from heaven with his mighty Angels in faming fire* 7> 8. But it is not to live here again. This earth thac was the place of his fuffering Ihall feel his power ; for when he fends out his voice, the earth jlMllgive up his dead. There is a fecond death that comes af- ter the fecond refurre^ion, that is, when foul and body ihall be thrown together into the lake that Rev. xx. burns with fire and brimfione ; as there is a firft re- 'i*- furrcdion that comes before the firft death. This is what God's people have, and the other is what they ^o 8 Receivd up tnto Glory. S E R M.they Ihall be delivered from. Bkffcd and holy is he 5^LI. ^Ijq Ij^^ p^^f. j^ ffjg ji^i^ refHrre^iiony over them the ^'^^^^^^'^^ fecond death Jhall have no power. Now in this we are conformed to Chrift Jefus. In our firft refurredion, we are rifen together with Rom. vi. 1^1^^ ji^at li^g ^j fjj^j^^j^ ^^^ ^^-^y^ y^ ^fjg ^i^^^ ^j: ^^^ ^* ^' Father^ fo we jhonld walk^ in newnefi of life. This is called a being -planted together in the likenefs of his refarreSiion. Well, they that are fo, over them the fecond death ihall have no power. The firft in- ^ deed ihall, as it had over him, but the great dan- ger is from the fecond : There*s but a fmall ac- count made of them that kill the body, becaufe af- ter that, there* s no more that they can do : But there is a great deal more, infinitely more that we may fuiFer. Now it is the happinefs of believers that death comes but once to them, as it did to him. 8. The glory of the human nature in Chrift Jefus fignifies the eternal fettlement that he en- tered into. Here he had no continuing city, he Luk.ix. was a ftranger and pilgrim upon earth. The Son of S9* man had not where to lay his head, but went about doing good in Jerujalem, in Galileey and Samaria^ wandring to ancl again. Thus he expreifes his own xHi. SJ.Vlife, / mti/l walk^to dayy and to morrowy and the day Heb. i. 4. following. But now he has fat down for ever at the right hand of the Majefly on highy no more to toil and travel. This was the reward that the Father appointed Pfal.cx. i.fQ \{i^^ xhff Lordfaid unto my Lord, Jit thoH at my right handy till I make thine enemies thy footftool. Sic thou there, not only as a dignity that he ihould be poffeft of, but what he fhall never be driven from. He is /or ever fat down there; 'tis an eter- nal dignity. He had before prepared his throne in .. the heaven, and thither he takes his body. Hii ^^14^"' f^°f^^ ^^^ before the throne day and night. He that "*" fits Received up Into Glory,, ^09 fits upon the throne and the Lamb are obje(5ls of S E R M. their praife and adoration for ever and ever. l3v>s-> And this was a proper reward for the hurry that ^"^ he fubmitted to here , in his duty he was going about from place to place, for which he fometimes gives this reafon, / muji preach the kiyigdom of God Luk. iv. to other cities alfo^ for therefore I am fent^ and he +3> 44« f reached in the Jjnagogues of Galilee. Thus it was in his fufferings, he is led from prifon and judgment ; firft to the high prieft, and then to Filate^ then to Herody and then back to ViUte again ; then out to the people, and at laft to the crofs, driven, hal'd, and compeird with force. As he faith, I am poorv.zl dx. and needy y and my heart is -wonnded within me, I ii> ^3» am gone like the fjadoii^ that declines ^ I am tojfed to and fro as the locuji. But Now it is fix'd : He is among things above, there Jefusjits at the right hand of God. *Tis from hea- Col. iii. u ven that we wait for a Saviour Chrift ]t{\is the ^ ^ Lord. The heavens have received him till the time o/^^<^. »"•''! the reJiitHtion of all things. The appearance he made ro Stephen and to Saul was not by coming down, but by looking down ; and in this he is a pattern to us. Him that overcomes^ 71^ ill I make a pillar in the temple '^^^^ '»'• fif my God, and he fjjall go no more out. This is the **' portion of our fouls, and there's the fame provifion for our bodies. When the dead in Chrift are ri- fen, then they that are alive and remain, pall be » TiiefTiv, caught up together 7mh thetn in the clouds to meet the * ' *7» Lord in the air ; and fo pall we be ever with the Lord* R f SERMON 6 1 o Received up into Glory. Dec. 2( 1719. SERMON XLII. 27, 28, 29, 30. S E R M. XLII. H E glory that the human nature of Chrill: is now received into comprehends in it the greatnefs and the office of a judge. This was all along de(ign*d for him as the re- Job. V. 21. ward of his humiliation. The Father judges no man, but has committed all judgment to the Son. He has given him authority to execute judgment^ hecaufe he is the Son of man. When he had told them this, he open'd the way of his entrance upon the charge. Marvel not at this^ for the hour is coming in which all that are in the graves (loall hear his voice and come forth \ they that have done good to the refurreUion of lifcy and they that have done evil to the refurreEiion of damnation. This he fpeaks as a perfon deputed to the work, for which reafon he adds, I of my felf can do nothing-^ as I hear^ I judge , becaufe I feek^not my 6wn wilU hut the will of the Father who has fent me. Thefe and feveral other Scriptures make it plain, that he is to appear upon the throne in our nature^ and therefore mull be coniidered in that tranfadi- j Cor. rv. on as a fervanr. For -when all things are put under ^7» ^S. Ijts feet, then Jhall the Son himfelf alfo be fubjeEl to him that put all things under him, that God may be all in all. He muft give back the kingdom to God tven the Father* But Recelvd up into Glory. 6ii But though his coming to judgment lliall beS E R M. with honour to him as a mayt» yet it fuppofes that ■^^l^^ he has a nature infinitely above it ; for we are ex- ^•'^'V^*^ prefly told, that God is judge of alh in which ac- count he is diftinguifh'd from Jeftts the Mediator Wth. xii. of the new covenant: And in the ^o^^ Pfilm, when i^- the Lord fpeaks and calls the earth, from the ri/?»^pral, 1. j, ef the fun to the going do7vn thereof *tis to proclaim this as an incommunicable glory, that God is judge himfelf; and indeed the charaders of him who Jui in the throne judging right are too great for our na- ture. *Tis not as man that Chrift c^ti fearch the heart s^ und try the reins; 'tis not aS man, that he makei the dead to hear his voice, and caufes thofe that hear to live; 'tis not from any excellency in this lower nature, that he opens the hooks, and tries all mankind R-ev- 5f3f. by what is written there, bringing iniquity to re- ^^' membrance. This is the prerogative of Deity, / Am Gody and there is none befides me declaring the end from the beginningt and from antient times the things that are not yet done. And as this perfe(flion is ne- ceflary to a judges fo the office that our Lord ap- pears in fuppofes him to be more than man, nay, more than a creature, in order to his difcharge of it. When he told the highprieft that he was ehrift the Son of God, he fpeaks of \\\s fitting at Mm. ^x^fu the right hand of power , and coming in the clouds of 6?t 64, heaveny which they accounted no lefs than hlafphemy, ^^' This in another place he calls coming in the glory <>/«-ojvi. 27; his Father with the Angels, to reward every man ac- cording to his work' Upon his'faying, Te JImU fee the Son of man fit on the right hand of the power of Cody they ask, Art thou then the Son of Godf con-Luk. xxii^ eluding, that this could never be the dignity of a ^^' 7°' creatures But then it may be faid, that he fliews himfelf in the very nature that he took upon him, Jf1mi 6 1 1 Received up into Glory. S E R M.^tf comes y every eye fljallfee him^ and they that pierced XLII. IjIjj^^ j^e is |.Q QQi^Q with the marks of their injury, ^•'^^^'^^^ and all natiom and kindreds of the earth Jh all wail be* caufe of him. How different is this from the ftation allotted to him on earth ? He came not hither to judge the world, he was far from pretending to any fuch charader during his life among us. He profeffes Luke xii. himfelf not to be made a jndge and divider over us* '/• Inftead of that, he took upon him the form of a fervant both to God and man. He was a fervant of rulers. His enemies ufed him at their pleafure, as one whom man defftfesy and nations ahhor^ carried as a Lamb to the llaughter, and as a fheep before the (hearers is dumb, fo he open'd not his mouth. He was fubjed to his parents ; nayi when he be- came mafter of a family, though they that call'd him by that name faid well, yet he was among 'em AS one that ferves. You find him wafhing their feet, which was the greatefl: and loweft ad of refped: in thofe countries; not only as a pattern of humi- lity, but as an inftance of humiliation. 'Tis part of the obedience that he was fent into the world Joh. xiii. for. Thus the Evangelifl: puts it, Jefhs knowing 3' 4* that the Father had given all things into his hands, and that he was come from God^ and went to God; knowing this he conforms himfelf to it, and how's that ? He rifcs up from fnpper, and laid ajide his gar-- ments^ and took^ a towel and girded himfelf. There was a myRery in this aftion which the Spirit of grace and truth would afterwards explain to them; W^jat I do, faith he to P^f^r, thou knowefl not now^ htit thou fjalt knoiv afterwards. He was to be con- vinc'd with all other believers, that the defign of Chrifl in taking upon him our nature was to fink him as low as that nature could fall, not only for the fuffering of death at laft, but to be a fort of univerfal fervant. We ought therefore S noc Recetvd up into Glory, (J i 3 not to pleafe our felves, for even Chrifi ^leafed mtS E R M* himfelf, as it is •written, the reproaches of them that ^^^^• reproached thee fell on me. Under this contemp: ^^^^^f^ did he go thro' the life that was appointed for him. 2,3.' But He has the full reverfe to all this meannefs in being receiv'd up into glory. He is now no lon- ger the fervant of rulers, of difciples, or of de- mies. Every tongue muft confefs that Jefus is Lor^phil.ii. 10. to the glory of God the Father, The very nature that appeared as a Plant om of a dry ground, fhriverdjlfa. liii. i> wither'd and defil'd, is now to be plac'd on a throne. He does not lay afide his humanity till the work of judgment is over, and put on ftate by hiding it ; no, but in the very flelli and blood with which he liv'd fo meanly fhall we behold r/?^ John xvii. glory that the Father has given him. He is as much 24" found in falliion as a man upon the judgment feat as he was upon the crofs. All nations are to be col- Matt. xxr. leded and crouded before him; and he is fo far 3^' 4^ from being afhamed of his converfation among us, "^^^ that the trial of that day all along fuppofes it. / Tvas hungry -i and ye gave me no meat \ I v^as thirfty^ and ye gave me no drinl^ The meaning, as he him- felf explains it, is, that his people were fo us'd in a wicked world ; but however, his putting it into thefe terms is a memorial that he was among us, and liable to the fame ufage. Nay, in this quality fhall he judge the very de- vils ; they are to ftand and tremble before a nature lower than their own : As in that nature he fub- / dued 'em, and took from them the power of deaths ^ fo in that nature he will condemn and Liy upoa them the punifliment of death. Herod and Pontius Pilate tofs'd him from one to another. His name and his people fince that time have been the jefl o£-^ings ; but when his wrath is kindled, they a- bove all others are to per ifjj from ths 7VAy. What- Pfal. if. 10: ' R r 3 ever 6 1 4 Recew-d up into Glory. S E RM.ever his title was formerly, 'tis now theBleJfedj and XLII. Qyjij potematCy the King of kings, and Lord of lords, SjT^^^ 'Tis part of his royalty. As a Prophet he is the I J., fait hf Pit TvitnefSi as a Prieft the firft begotten front the 'Rev.ls-,6.deady and as a King the prince of the kings of the LzQk.i,i6. earth. Thus he was reveal'd to Ez^ekiel. uphove the firmament there 7vas the likenefs of a throne, and Hp" on the likenefs of the throne was the Ukenefs as the ap^ pearance of a man above upon it. 10. The union with the divine nature, which is the greateft glory that the human could have, is better known, reveal'd and admired above, Matt.i.2 3.His name Immanuel fignifies God ivith us, and that not meerly in a gracious prelence ; for in that fenfe God was always with his people, known in their palaces for a refuge. But the words are to be un- dcpflood of an union between two natures, that he iliould be with us as one of our felves, like unto his brethren, and yet be God, truly, eiTentially and eternally fo. The people who knew him here Job. !. 14 had thedifcovery of this. They faw his glory as the glory of the only begotten of the Father, They did not merely take him for an extraordinary perfon, for that the very Jews did. There was no conteft between them and their enemies, whether he was not the beft teacher, and the moft accomplifh'd prophet that ever arofe in I/rael; infomuch, that they who denied his being the Son of God could not but ask the queftion. When Chrift comeSy 7i^ill he do more miracles than this man has donef Nay, their wild and roving way of talking about him, though it was very wrong, yet fhew'd the prodigious opinion they had of him. Saith he to Peter, Whom do men fay, that I the Son of man am ? By that they underftood his queftion to be, not whom do x\\t Pharifees, the perverfe and harden'd enemies of his kingdom, fay he was; for then they would have anfwer'd, feme fay, thou'rt . ' a deceivers Received up Into Glory. tf i 5 a deceiver, others that thou haft a devil, and artS E R M. mad, and feveral that thou doft by Bedz^ehnb the XLII. frince of the devils caft out devils. But, it's plain, ^-^^^^^^^ they take his queftion in another view, and there- fore give fuch an account of his reputation in the world, as we may be amaz'd at : Some fay thonrt "John the Baptift, who but about half a year ago was beheaded, others thou'rt Efaks, others Jere-^ Tniasy or as one of the prophets. This extravagant way of guelFing lliew'd their wonder as well as their ignorance. If they had not difcover'd in him foraething which they thought no mortal ever had, they would not have imagin'd a thing which the Scripture never fpoke of, but was indeed the dream of platonic philofophy, that after a man died, he was to live again. 'Twas a foolilh imagination ; but they could not any other way account for the wifdom and authority with which he taught. And yet, tho* they fuppos'd him more than a man, they fell fhort of what he really was. Therefore he puts the queftion again ; Btit whom fay ye that I am ? Peter anfwersy ThonWt the Chrifi the Son of the living God, This good confeffion does not only regard his office but his nature. So that if holinefs, wif- dom, and all his other capacities for the work he comes about, could have given him the title of the Son of God, I do not fee but the Jews might have been brought to it. If they had thought, as fome do now, that the name fignified no more than a derivative Deity, they that fuppos*d that he was a perfon rais'd from the dead wanted but a very lit-? tie of the truth. But it is apparent what Peter means by the Son of Gody was fomething which they had not the leaft apprehenfion of; as he faith, Bkjfed art thofi Simon Barjona, fiefh and blood has not reveal* d this unto thee, bnt my Father which is in heaven, Flefli anci blood had reveal'd it to the Jews that be was R r ^ aa 6 r 6 Received up Into Glory. S E R M. an extraordinary perfon : 7hej knew that Jefm Qf XLIL ]Sfaz.areth 7vas a man approved of God among 'em by A£hii22 y^^'^-^' ^^^ miracles^ and wonders which God did by him in the midfi of them. His being appro v'd of God, 2nd God's working by him, which is all that Tome would have to be the doftrine of Chriftianity, you fee was the dodrine of fudaifm. But his being united to God, that he and the Father were one, was always the great offence. We are told by fome interpreters now, that the onenefs he claims to have with the Father was no other than that of confent. If that's all he meant by it, xhtjews would have allow'd it. A little of this critical learning among 'em then would have prevented their taking up ftones to throw at him : fo that the perfons who deny the Divine Nature might have come in feafonably to have fav'd the human. But this dodrine w^sthat rock t^pon which he luould bfiild his church : and tho' the gates of hell have open'd againft it in every age, they have ne- ver been able to prevail. Now, this union between the two natures was fo glorious, that even as man he is call'd the Son of God, Several things relating to this lower nature are brought in as reafons of the title. Thus his laukei.jj-. miraculous conception is dignified: The holy Ghoji JJmU come upon thee, and the power of the highejijhall over/Jjadow thee, and therefore that holy Thing that foall be born of thee, fhall be call'd the Son of God^ The commifTion which he receiv'd at his baptifm Joh. x.36.is another ground of the title : Say ye of him whom the father has fanBifed and fent into the world, thoH blafphemeft, becaufe I [aid unto you, I am the Son of Rom. \.^.Godf His refurredion declard him to be the Son of God with power ; and with refped to this, as the Afts xiii. Apoftle obferves, the Father faith, Thou art my Son» 35* this day have I begotten ths(* This Recewd up into G l o r yJ 617 This was all along the confeffion of his people :S E R M» To -whom pall we go but to thee, for thoti haft the X^II. words of eternal life. It cannot only mean that he ^O^"^ proclaim'd it, and diredcd to it ; for every preacher ^8, 6o«, in that fenfe has the words of eternal life; but he * '*' has 'em in a way fuitable to a God : We believe and are fure, that thon art that Chrifty the Son of th^ living God. This faith increas'd by the light with which he fed it. Thus at the clofe of his life, he tells 'em, The Father loves jou^ becaufe ye have loved kvI 27. tnCy and believe that J came oat from God, His dif- 29, 30^' ciples fay to him, Loy now thou fpeakefl plainly, and fpeakefi no proverb. By this we are fnre that thoti hnowefl all things, and needefi not that any man floould ask^ thee. By this we believe that then camcft forth from God. To this faith of theirs does Chrifl himfelf give a teftimony in his lafl: prayer: 71?^ have known ^^\\^'j ^Zn that all things whatfoever thoa haft given me are of thee, for I have given unto them the 7Vords that thott gaveft msy and they have received 'em, and have known furely that 1 came out from theey and they have be^ liev'd that thou didft fend me. And this he menti- ons as the grand diftindion between them and Or thers : O righteous Father, the world has not k^own thee, but I have known thee, and theft have known that thou didft find me. There's no believing with- out this. This hypoftatical union between God ?nd man, this myilical union between Chrift and his people, are the great heads both of truth and wonder : / in them, and thou in me. And yet it is but little, even of this that we are let into now, in comparifon of what we Ihall come to fee hereafter: In that day, faith Chrift, ye ftoall ver. ip^ k^ow that I am in the Father, and the Father in me^ and I in you. Tho' they knew it then, and wit- nefs'd a good confeffion to it, yet there was more pf this U^ht fown for the righteoHS, Jc was not yet come 6 1 8 Receivd up mto Glory. S E R M. come up, as it fhall do in the time of harvefl with XLll. perfed evidence and full pleafure. When the men ^"'■^'^^*-^ that blafpheme this union fhall dread t'ie wrath of the Lamb, then fhall grace and nature in God*s people be equal to one another. There will be no grace but what's become nature, and no nature that's any thing elfe but grace. There's to be no knowing in parr, but intire daylight fhall reveal the my ftery, and blefs the faculty. There we fliall fee what we now fubfcribe, that a Child born is the mighty God, and a Son given is the everlafimg ^Father, Thus have I gone thro* thofe glories that belong to the human nature of our dear Lord, what are given to him as a man ; but you may remember I told you the Scripture informs us of other glories, thofe that he enjoys as Mediator between God and man, and fuch as he had with the Father before the world 7vas, 'Thefe are to have a diftind: meditati- Joh. i. 5" 1 . on, as he faid to ISfathaniel, Ton fl^all fee greater things than thefe ^ the heavens opend, and Angels of God afcending and defending upon the Son of man. All that I have fpoke of, thus far, relates to the man Chrifi yeftiS', in which he has put a dignity upon our nature, and is equally the friend and the fam- -, ... pie of our happinefs, the firfi-born among- many bre- ^ thren. But the others are peculiar to himiell- ; they are glories that he will not give to another. In thefe we are to regard him not as an example, buc as a head. I fhall proceed to confider *em in their order. z. Chriftas Mediator manages the great con- cern that hy between God and man. Our notion of a Mediator is that he tranfadls for two parties, and that he may be capable of doing it with the greateft equality, he muft have his charader one of thefe ways, cither by negation or by participa-? tion. 3 Fir§^ Recewd up into Glory. 6i^ Firft, there may be a mediator, or middle per- s E R m; fon m a way of negatiort^ i, e. he has no (hare in X^^^- either of the natures. Such a one we might have ^^OPs^ had in any of the Angels, who is neither God nor man. This is reckoned a good charad:er in any umpire or referree upon earth. We think it a qua- lification that the Judge or perfon who determines between us hath no intereft in either party, but is purely indifferent, equally unfway'd, and undeter- min'd on both fides. Now this would have done, if the mediator was to be at no expence. An An- gel might have tranfacled between God and us, if there was no more than carrying meflages ; but ic cannot be expefted that a creature who has nothing to do with either party fhould die by the command of the one, and for the gmlt of the other. As an Angel had not a greatnefs to deal with God, fo it would never be thought that he fhould have the tendernefs to die for man ; though he might be im- partial, yet he was infufficient. The divine na- ture required more than he could do, and the hu- man nature wanted more than he could give. Therefore, Secondlji A mediator may be as well fitted for his work by participation, /. e, having a fhare in both natures^ This does as much qualify him for an equity in his proceedings, as if he had a con- cern in neither. If he is both God and man, he is as likely to move with an evennefs between the two parties, as if he was neither. Had he been only God, our nature would have wanted a repre- fentative ; had he been only man, the divine na- ture had wanted an equal, and therefore thefe two are united : from whence we may conclude, Firft^ that the whole tranfadion will be fteddy , fair and uniform ; and. Secondly^ that the whole ma- nagement will be zealous, hearty and continued. Chrift has ^ double intereft in the mediation j he 6 to Reeeivd up into Glory. S E R M.has that of a God; he is to fee to it, that his XLII. own eternal nature is not injur'd, obfcur'd, or neg^ le-OT^Jeded; and then the nature he took upogi him is alfo his own, and he muft fecure that from being loft, condemned and ruined. Now the glory belonging to him as Mediator you may conceive of in thcfe particulars, the ftu-» pendious union of the two natures, a feparation to the work that is all his own, a difchajge of the duty, an acquittance given him by the Father, the confirmation of this union for us, the wonder of the Angels and Saints as it is in heaven, and the continuance of the mediation there, I. One glory of our dear Lord as Mediator, is the ftupendious union of the two natures by which he was capable of it. This is a fubjed that I have bu^ newly parted with under the former head, where I confider'd the evidence that would be given to it as a great branch of that glory that is put upon the human nature. Nothing higher, better, or more comprehenfive can be faid of the body and foul that were prepared for him, than that tkey are united to a God. Father, Son and holy Ghoft, are all reprefent- cd as carrying on the work of falvation, bringing many fons and daughters to glory ; and the honour that rifes out of this defign, the fongs and praifes that are filled with it, do equally regard them all. It may be faid of each peribn, that he is the onlf wife God our Saviour, Our happinefs is fometimes afcribed to one, and fometimes to another, as if each one of the three had been the fole agent. Thus pph. i. 3.it is the God and Father of our Lordjefm Chrifl^who. has bleffed hs with fpiritual hlejfmgs in heavenly things in Chrifi Jefus : And yet our praifes are direded Rc7.i.^,6.fo him, who has loved us, and wa/hed us from our fins in his own blood : And again, it may be faid 7it. iii.j-. without any diminution, that w( are fkv^d by th& W^Jhinjg^, Received up Into Glory. 6^t WA^nng of regeneration^ and renewing of the holy S E R M«' Ghofi. We have them all mentioned together, the XLII. foreknowledge of God the FMher, the Jan5iification of^^^Cf^ the Spirit unto obedience^ and the Jprinkiing of the hlood of Jefus Chrifi. However, there is fomething in the charader of Chrift Jefus as Mediator peculiar to himfelf. We fay that he was God ancl man, both creator and creature. He is the only perfon in the divine na- ture who was united to the human, and he is the only part of the creation that was united to God. The do(5trine of three perfons in the Deity is fo plainly reveal'd in Scripture, that becaufe peo- ple could not flatly deny it, they have tugg'd in vain at an explication, and profeffing themfelves to be wife have become fools. The Sabellians ima- gined there was no other way to fecure the unity of the Godhead, and yet keep up a Trinity but this, that we are to conceive of no more than one perfon under three forts of names. When we look upon God as a Creator, we call him Father ; as a Redeemer, he is the Son, and as a Sanflifier the holy Ghoft. This delufion made the antients call *em Patripaffiansy becaufe they aiTerted that the Father fufFered as truly as the Son. Thus do men lofe their hold when they get out of their depth. Sa^ hellius was convinc'd there could be but one God, and yet he knew that the divine attributes were plainly afcrib*d to him who came in the flefh, fo that his error confifted in denying the diftindion of perfons. But it*s plain from the whole language of the Bible, that Chrift fuftain d thofe characfters which the Father and the holy Ghoft did not ; neither of thefe appeared in our nature, was made of a 'woman^ or made under the law. So that Hcre*s the firft glory that belongs to him, who ji'as born as a Son^ and given as a Child^ that his Ifa. ix. 6, name 6ii Receivd up into Glory. 3 E R M.name iliould be called Wonderful: Wonderful in- XLII. (leed ! His human nature is the beginning of the creation ^^'^'^y^'^ of God, not becaufe it was made firft, but as it is diftinguifhed from the whole univerfe^ Though it is a creature, yet there is fomething faid of ir, that can be true of no other ; and fo tho* our praifes are direded to the divine nature, and not to the man Chrift Jefusj we regard the Father and the holy Spirit as much as him in all our devotions ; yet there is fomething ftupendious in his perfon, befides the greatnefs of a God. We are to con- template that union in him which there is in no one C0I.H.9. elfe; for in him dwells all the fulnefs of the Godhead bodily, 2. The confequence to this is his feparation la the work that he came abouti Though faving the ele(5l was a general concern, and the three in heaven bear record to it, yet there was a part that he took in this defign peculiar to himfelf. In ordaining him before the world unto our glory-, the counfel of peace was between them both. We are redeemed by the Father and the Spirit as well as the Son. Our God is the God offalvation, and to God the Lordy to each per- fon belong the ijfues from death. But it cannot be faid of any befides the Son, that he took part of our flefh and blood, that he died for us. He trod the Tvineprefs alone. Thus was he fet apart to a work that none in the creation could do, and that none but himfelf in the Deity had done. The virtue, the merit, the fuccefs of his deaths were all deriv'd from that nature which he has e- qually with the Father and the holy Ghoft; but the torment, the fuffering, the aflual expence was I Pet.i. all pcrfonal. *Tis the prechus blood of Chrifl by 19. 20. which we are redeem'd, who was made manifefi in thefe lafl times. We may not fay that the Fathe? was born, or that the Spirit wa^ crucified, 1 am Recewd up into Glory. 6i'^ I am fenfible a thoufand queftions may be ask'd S E R M. lipon this fubjed, which the wifdom of men and ^L^^- Angels will be unable to manage ; but are we there- ^•■''^^f^ fore to be driven out of it \ Does it ceafe to be a trmh, becaufe it is a wonder f No, whatever con- troverfy there has been and will be in the manner of talking about it, yet ivithom controvert great is the my fiery of godlinejs, that God was mamfefi in the flefh. God above us is to be underftood of a na- ture, but God with us is the defcription given of a perfon. This is the my fiery that we are call'd - .. ^, to the acknowledgment of. The myftery of Gody and ' "* '* cfthe Father, and of Chrifiy in whom arc hid all the treajkres of 7i;ifdom and knowledge. SERMON XLIILlr, 719 20. N O T H E R. glory belonging to Chrift as the Mediator between God and man arifes from his dif- charge of the duty devolv'd up- on him. He received our nature into an union with his own for the fake of do- ing that which was left with him alone. There's none in heaven but he that undertook it, and none upon earth was able to fucceed him in it. For there is one God and one Mediator between God andi Tim. \u man, the man Chrifl ^ejus^ who gave himfelf a ran*- S* ^* fbm for all, to be teftified in due time. This (J 2 4 Receivd up into G l o r y* S E R M. This was no lefs important in it felf, than ex^ XLIII. penfive to him. He came upon earth to tranfad ^•^'^^'''^^ with God the things that appertained to the recon« cihation of his people* This world having been the ftage of rebellion muft be the place of an atone- ment. He came to bear our fins, to carry ourbur^ dens, The Lord laid on him the iniquity of us alii fuch a weight as no creature could be able to ma-* nagCk Every believer finks under the preffure of his own guilt; when iniquities go over his head^ they are a burden too heavy for him to bear. How then would he be capable to anfwer for all the fins of all the ele<5i: in all the places and ages of the world ? Thoufands of thoufands are got to glory, and vaft numbers are yet to follow* Every one of thefe could fay with David, Jnmimerable evils have compajfed me about, fo that J am not able to lift up my head» Now there muft be a full compenfation made to the juftice of God for the whole number of their abominations. And who was able to pay fuch a debt \ What merit could be equal to this heap of colleded guilt ? If the juftice of God is to be fa- tisfied not only for every perfon, but for every particular crime, we muft all be concluded under Jin. Ronik V. When we were without jirength in due time Chrifi ^' ®* died for the ungodly y when we were yet Jtnners Chrifi died for us» Whatever was the meaning o^John^s vifion, v/hen Rev. V. I . he fail? in the right hand of him that Jits on the throm a book, written within, and on the backjide, feal'd with [even feals, it gave him an inward concern ; whether this was the book of the decrees, call'd in feme places the book of life, which was to be of no avail till it was open'd and unfeaFd ; or whether it was the book of trial by which the world is to be judged, and taking off the feals was to anfwer the charge recorded there, I cannot pretend to deter- mine Received up into Glory. 625 mine the fenfe of this awful emblem: But it isS R R M. plain, the happinefs of good people was a thing in ^LHI. the nearefl: connexion to the opening of that book; ^^-'''V^^ that if the book was always lliur, there could be no accefs for them, no fecurity of the covenanr* no entrance into the joys of the iHngdom ; and yet here feems to be a bar in the way of that defign ; For a flrong Angel proclaim' d with a lofsd voke^ Jay- ver. il ingj who is worthy to open the booki ^»>^d to loofe the feals thereof? You may argue from this, Firfly that the defigri of love was at a ftand ; that the feals upon this book hinder'd the mercy of God from taking its com- pafs,- till thefe were loofed nothing could be donei Secoudljy You farther fee, that it was an univerfal concern, what the whole creation muft be attentive to; a flrong Angel with a loud voice delivers out the proclamation : and, Thirdly, *tis alfo evident from the nature of his cry, that whoever undertook this great affair, he mufl go through it in a way of merit. The queftion is, who is worthy to do it? This includes both a dignity of perfon, v/ho is great enough to attempt it ? and a value of o- bedience, who can do adions good enough to de- fer ve it ? Some people make but a fmall matter of redemp- tion, as if it was no more than what a creature might perform; but the Apoftle tells us, that dd^us no man, no perfon in heaven, or on earth, or ver, 3^ under the earth, was able to open the b'ook^ neither to look^thereon. This fhews that the defjgn was too glorious and dazzhng for them ; for if they could not behold it, much lefs were they able to unfeal iti Upon this, faith the good man, I wept much. He ver. ^. thought it was heavy tidings ; it render'd the whole creation infignificant to him, becaufe r:o man was fofind worthy to open and read the book^ neither to look, thereon. Thofe in heaven, Abraham, Ifaac^ and Ja- Vol. II, Sf sob^ 6i6 Received up into Glory. S E R M.co^, MofeSi Davidy Samuel and the prophets, the ^LIII. Jpirits of jfifi men made ferfeH:, had as much holi- ^^^'^^'''^^ nefs and capacity as their natures could hold, and yet the book confounded them as well as their bre- thren who were ftill in houfes of clay. Think of this, if any of you run into the vanity of pray- ing to the Saints; there's fomething needful to your falvation, which all the faints in heaven dare not fo much as attempt. But vcr. 5". Whilfl: the Apoftle was all in tears, one of the elders faith to him, weep not ; for behold the Lion of the tribe of yndah, the root of David has prevailed to open the hook^ and to loofe the fevenfeals thereof Thele titles, the Lion of the tribe of Jtidahy and the root o^Davidy plainly refer to his incarnation. He was of the feed of Davidy according to the flefJjy he came of the fruit of his loins; but if that was all, why fhould not any of the Angels have done it as well as he \ For it*s certain, when he took upon him our nature, he was made lower than the Angels » He no farther belong'd to the tribe of Judah than as a man, and nothing that he receiv'd from any relations could make him equal to that affair. Sup- poling, as fome tell us, that as the Son of David he had a claim to the throne, yet what is that to the opening of a book in heaven, and the great ne- gotiations there ? Therefore you will find there is Ibmething in the wording of thefe titles that fhews . him to be above the tribe of Jttdahy and the fa- mily of David* Our tranflation indeed tells us he is the Lion of the tribe of Judahy but that's flat and falls be- low the majefty of the Greeh^ for there it is 6 Xecov 6 oiV ljt tJ? (puX/i? 'IsV<^., the Lion who is of the tribe of Judah, And then again, when he is cal- led the root of Davidy it expreffes a great deal more than the relation ; for if that was all, we may rather fay that David was the root of him; but 5 ^^^ Receivd up into Glory. 617 this name fliews us that he communicated to Z)(i-S E R M. vid ^% well as received from him. Though D/jW XLIII. lived fo many ages ago, he deriv'd from a perfou '^-'"V^-' who came after him. Hence he has both thofe titles together, which feem to contradid one ano- ther, he is the root and the offspring of David -^ but they are to be underftood in the way that our Lord's queftion to the Pharifees was to be anfwer- ed : Tljat if David in the Jpirit caWd him Lord, how is he then his fon\ Well, It is (aid of him here, that he has prevailed to open the book^ and to loofe the feals thereof. Compare thefe two accounts together; the enquiry was a- bout one who fhould be worthy to do it, the reporc is of one that h^s prevailed to do it : which flicws, as I faid before, that there muft be a dignity of perfon in him that undertook it. You fee, it's reckoned a great vidory, a mighty fuccefs, that he has gone through with it : It luppofes that an oppofition would be made, againft which he has prevail'd. This twifling and joining of the cha- raders tells us, that in fo awful an affair Chrifl: is confider'd both in his majefty and in his merit : as one that prevails to do a thing that was very hard and difficult, he is call'd a Lion ; and yet the next view that the Apoflle takes of him is as a Lamb, As a Lion he would be in all the poftures of triumph, but as^ Lamb in the midfl of the throne^ vcr; c, he is like one that has been flain. The facrifice of a Lamb fuppofes death, '^miery, and the lowed con- ^ >^**^7 dition that can be; the vidory of a Lionfuppo- fes quite the contrary ; and therefore what is faid of him in one charader looks as if it came to raze out all the other ; but here they are confident, to be an eternal monument in heaven, that the fuc- cefs of our Redeemer was owing both to thegreat- nefs of his arm and the mifery of his life. As he fuftain'd a charader that none other did either S f 2 " ia 6i$ Rec/w'dup into Glory. S E R M. in heaven or in earth, fo he went through the de-^ XLIII. f^gn for which he was confecrated. He was made ^'^^^^''"^ a Highpriefi for the atonement of his people, he was a Captain of falvation for their dependence; and he has done what was expeded from him in both relations, tho' the one was an extreme to the other. Nothing could be viler and meaner than what he fubmitted to as a Prieft, and nothing nobler and greater than what he tranfaded as a King. 4. He is farther glorified as a Mediator, in that the Father has given him an acquittance, and de- clared that he did all that was appointed to him. This he was affur'd of beforehand, and therefore at the long diftance of a prophecy he faith of himi Ila. xlii. I . Behold my fervant whom I upholds mine ele5i in whom my foul delight eth. And again, he faith. Thou art xlix. 3 . 7ny fervant, O Ifiael, in ivhom I will he glorified* He gives him the name of Ifiael which he had given to Jacobs on account of his having power with God and man and prevailing. So he faith in liii. II. another place, By his Iqiowledge Jloali my righteous fervant jufiify many, for he foall bear their iniquitieSo And with the fame confidence of being accepted does Chrift himfelf ipeak, I pall be glorious in the eyes of the Lord, and my God jhall be my ftrength. His rewards are-put upon his integrity and obedi- Pfa^. xlv. Q^QQ^ ThoH loveft right eon fiefs', and hatefi wickednefi, ^* ' therefore God even thy God has anointed thee with the oil of gladnefs above thy fellows. This refers to the reputation that he was received up inro ; u4ll thy aarments fmell of myrrh, and aloes, and caffia, out of ths ivory palaces ivherebj they have made thee glad. It v/as upon this tlrat he depended in his whole Joh.x.iy. couife of duty, ^s the leather I-^nows me, fo I know the Father, I lay down my life for the fijeep ', as if he had faid, " This fnrrender of my life does not only « proceed from a love to the fneep, but it is the '' effect of a bargain with the Father , we know ♦'one Recewd up into Glory. 6i<) ^« one another ; I know what he has commanded, S E R M. " and he will know what I have deferv'd. XLT1I<^ This was the joy fet before himy when he endu- ^^^^J^ji*^ red the crofs. It is faid, that he then defpis'd the fiame. The fhame of the crofs was very great, not only as a fcandalous (ore of death, Curfed is e- very one 7vho is hangd on a tree; but as by that means his enemies infulted him, and feem'd to do it with reafon, He trufted in God that he would de- liver him^ let him deliver him, feeing he delighted in him. Then did they efieem him ftrickfn, fmitten of God, and affacled. But all that reproach he did not value, as he faith in the propheiy, Tloe Lord GodlCx I. 7^ 'ivill help me, therefore I fljall not be confounded, there- S> 9* fore have I fet my face like a flint, and I knoiv that I flmll not be afjjamed: He is near that juftifies me^ ivho will contend with me f who is mine advcrfary ? let him come near unto me : behold, the Lord will help mCy who is he that JJmU condemn me ? What exprelTions are here} He fecms to chal- lenge his enemies, and dare them to come near, tho' they crouded about his crofs. He talks of God's being near, though he complain'd of his forfaking him : But all this was true, for he defpis'd the fliame of the crofs, becaufe of a joy fet before him ; that is, as it (lands in the prophecy, God would juftify him, he would plead his reproach. They inlinua- ted that God had forfaken him, but that would foon appear to be falfe. He us'd to fay, He that job. viii. fent me is with me, the Father has not left me alone -^ ^^» becaufe I always do the things thatpleaje him. But now when he came to die, he feems to want that di- vine prefence ; for how fhall we know that what he did was pleafing to the Father I Well, that he had an evidence of two ways : Firfl, In the agony of his dying ; he found, he felt a divine approbation then ,* tho' the human na- ture was to fuffer under a thicker darknefs than S f 3 that ($ 3 o Received up mto Glory. S E R M-that which cover'd the earth, I mean a fufpence •XLIII. f^f ^|^£ ij'oj^i- Qf' God's countenance, yet ftill as ^■^'"*^^'^^ Mediator he had a teftimony given him then ; and all that whole period of his fuffering was fill'd with the Fathcr*s witncfsto him. When Judas wenc Joh. xin. Qm; j-Q Qpp|^ ^|-jg tragedy, N^iv^ faith he, is the Son ^ ** of man glorified-, and God is glorified in him. The former of thefe expredions ihews what he hady the later what he did^ that in the fame moment he received his approbation and difcharg'd his duty. This he faid as foon as ever that wretch had left 'em,' and as the time of his death approach'd, fo the joys of his foul increas'd. When he is upon ivii. I. the brink of the pit, he cries out, Father, the hoar is come, glorifj thy Son, that thj Son alfo may glorify thee. There never was any moment of his life m which the Father had not glorified the Son : He had all along the glory of the only begotten of the Fa- ther ; and fo conftantly did the Son glorify the Father, that in him, faith the Father, I am always well f leafed. But now the hour was come for thefe mutual glorifications, thefe exchanges of love and duty to be more abundant. In the hour of his death, as the Son v/ent farther in his obedience to the Father, f > he received a greater teftimony up- on his foul from him. *Tis true, this is what finners did not fee. The fpear could not reach thefe inward joys, they lay deeper than the place where that weat. But it's what the devils felt; though men were' unbelievers, the) believed and trembled. For in his crofs he CoVn. i^.trifimph'd over principalities and powers, he made <% fJoew of them openly in the air. And though man- kind law nothing in his cafe but a grofs and wretch- ed death, yet by that he ftihdmd him that had the power of death, that is, the devil, Tiius the ac^ quittance that the Father h.^d given him, the divine approbation that he received in his fufferings were plainly Received up wto Glory. 6^1 plainly feen to the powers of darknefs. JThey cri-S E R M. ed our, before the centurion faid it. Truly this was ^L'^^- the Son of God, But befides this, the acquittance ^"-^^^^^'^ mull be legible even to us. There is a way for men to know, that what he did and fuffer'd was approved of; and that is plain from another telli- mony that God gave him, and every way prepa- red for our convidion, and that is. Secondly^ His refurredion. This difcharged him from all farther atonements, and open'd the way to his throne. Hence he is faid not only to be de^ livered for our offences ho is he that condemns f It is Chrifi that di^ ed, or rather is rifen again. There were to be two glories fucceeding his trou- ble and death ; one was, that as a Highprielt he fhould go into the hoJieft of all, to plead the virtue of his blood ,• and the other, that as a Judge he was to render a reward to his enemies, and a recompcnce to thofe that hate him. Now his refurredion is an argument of both thefe; for when he rofe again, it was to enter into heaven itfelf there to app£ar in the H^h.h.i 4fl prefence of God for us, be admitted nearer the mer- cy-feat than any creature can pretend to. When the highprieft went into the holy of holies, he did that v/hich no perfon upon the face of the earth befides himfelf was appointed to do. He went thither aloney and that but o;?^^ a year, Chrifi is alone in this honour, but in this he differs from the man who was typical of him, that he does not its turn back again s He ever lives to make interceJ/ionUeh. vlk S f 4 for ^S' S^i Received up into Glory. S E Pv hi. for us, Whilft he hy in the grave this honour XLfll. ^y^5 ^j^ferr'd; nay, whilft he conversed with his , ^'•''^"^^''^'^dirciphs thole forty days after his palTion, he had Joh. XX. not afcended to his Father ; but he informed his bre- ^7' thren, that he woM afcend to his Father and their Father :> to his God and their God, Thus the Father own'd him as a Friefi by his refurredion. Tlie other honour delign'd for him, and to be difcover'd this way was that of a Judge, The A- 4tr. xvii. poftle tells i\\t Athenians^ God has appointed a day in 3 1 . "which he -will j^dge the zuorld in right eoufnejs^ bj that man ivhom he has ordained^ "whereof he has given, af- furance to all meny in that he has raifsd him from the dead. His refurredion proclaniis the character ,• by that it appears that he has the power of life and death ; the power of the death that he fulFered, and Rcv.i J 8. the life that he refum'd. / am he who was dead^ and is alive, and I live for evermore-^ and I have the keys of eternity and of death, '^ As I have gone " through this pafTage, I now controul it.'* Thus you confider the great Mediator as one approv'd of God. 'Twas this that he himfelf valued above his chiefeft joy; and this he had not only to the fa- tisfaftion of his own foul, but to the confiifionof devils, and the convidion of men. 5. Another glory of a Mediator is that the uni« on between the two natures is now confirmed for ever. He was not a partaker of our flefh and blood merely toferve a turn, to live with it, and die in ir, and then liy it alide as a garment that is moth-eaten i no, but though from eternity he was not man, yet to eternity he iliall be fo. I believe a more compre- iienfive defcription was never given of him fince the foundation of the v/orld, than you have in the afftmblies fnorter catechifm, in anfwer to the twen- ty liril queftion. " Who is the Redeemer of God's *' eleft \ The only Redeemer of God's eled is ^« the Lord Jefus ChriH^ who being the eternal ^ u Soq. Recewd up into Glory- 6^-^ ^' Son of God, became man, and fo was and conti-s E R M." *' nues to be God and man in two diftincl na- XLIII, ♦^ tures, and one pcrfon for ever." I'm apt to^.^^'N^ think, a plainer and more copious fentence is not ealily to be met with : every word is both open and full; there's not an expreffion that is either difficult or fuperfluous. And therefore I'll ven- ture to fay, that the men who call this a polite age, perhaps in compliment to their own dear felves may fooner reproach this work than equal it. Here you're told, Firfiy What this Redeemer of God's ckd: was antecedent to his defign, no lefs than the etemalSon ofGod^ Secondly, you read that he became man\ the Scripture has given us abundant evidence of both thefe. Thirdly^ That \\^was fo quite thro' his life 2 nay, FoHrthlj^ That he continnes to he God and mm y as much in heaven as upon earth, and yet this with- out any confufion : for, Fifthlj^ It is in tivo diftinEb natures \ the divine never mingles with the human, nor does the human rife into the divine. And, Sixthljy He is but one Perfon in both thefe natures ; the natures are diftinfl;, but not divided. And, Seventhly y Thus he will continue for ever. That as by this union he did his work, and fuffer'd his pains, (o in thM he will poffefs his glory. We read oftentimes of Angels appearing to 'em under the old Teftament. Whatever thofe bodies were, perhaps only a Httle thicken'd air, yet it's probable they were laid afide when the expedition was over. But as the body of Chrift was more folid and pe- netrable than theirs, fo he will always preferve it. Hence we read of the fulnefs of the God- head dwelling in him bodily':, and that becanfe ^^Hcb. vii, continues for ever-, he has an unchangeable frieft- 2+« hood. 6, In this union he receives the praifes and won- ders of rh^ Saints and Angels, They are to behold hii ^34 Recewd up Into Glory. S E R M. his glory, not only that of his reward, but that of XLIII. his perfon. There's not any of thefe myfteries V-^OP^thac the world do laugh at, which the believer does not wonder at. TheChriftianand infidel are both amaz'd that the Son of God lliould become man : that, as God he is a Son without beginning, and as man he is a Son without begetting; in nei^ ther of thefe can any one declare his generation. Here's the difference between him that believes and an infidel. The defpifers they behold and wonder ; but it is to periflj. This is foolifl^nefs to them, they hate the light, they ridicule it, and cry out, not with humility, but with fcorn, Hoiv can thefe things be f The fame queftion may be put by better people, and fo it is but with a better fpirit. I^ph. iii. 8, Thefe are unfearchahle riches ofChrift : in them we '°* find the manifold Tvifdom of God^ •uToK\)i:oho\(^, ac^^ia a wifdom that's roU'd up, and has laid its deiign in folds, which mufl: be hid till they come to be open'd. This is among the reafons why a believer groans earnefilj, deftringto be uncloath'd, be-; caufe when he is fo, then this wifdom which he pries into will be unfolded. This, which is the contempt of finners, will be the entertainment of Saints. The myftery of God, and of the Father, and of Chrifl, is now acknowledg'd ; but then as it will be more feen, fo it will be better lov'd. Unbelievers are then to gnafli their teeth in pain ns now they do it in fcorn. Their indignation ac the truth will grow upon them, and become their torment as it is here their crime. They all hated to hear that Chrift was God, and then they muft hate to feel it. Whilfl they who have kept his name iTiall fee his face, and as thro' faith they have believ'd the promifes, fo at the end of that faith they fnall go to mherit them. Receivd up into Glory. tf ^ y Angels themfclves, who at the time of his births E R M. caU'd him a S.^viQHr Chrifl Jefus the Lord, behold ^^^"^• him in both natures. They lov'd him whilfl: he '"•^"'^'^^ lay in the manger ; there was amultimde of the hea-^ venh hofl to fing his fraifes then. And yet at that time the human nature was imperfed, and the di- vine obfcure. But now he has the complete glo^ ry that can be given to a man, and the full mani- feflation that will be the delight of a God. The man Chrifl: Jefus is the higheft creature above all things ; the God Chrill: Jefus is before all things, and by him do all things conjifl ; and in his whole Perfon he is in all things to have the fre-eminence^ Here is in him a nature that cannot be ador'd with- out idolatry, and yet there is another, upon the account of which, we read of the fame praifes gi- ven to him that Jits upon the throne^ and to the Lamb for ever. 7. Another glory belonging to Chrifl: as Medi- ator is the continuance of the mediation; that he, having reconcil'd us to God, fliould ever live to introduce us. Our approach to the Divine Na- ture mufl be thro* him who took upon him the human. This indeed being the experience of hea- ven, it is but little that we know of it. But from the Scripture I obferve thefe two things, Firfiy That this mufl be in a more familiar way than it is at prefent. The mediation is not with that diftance and compafs : In that day, faith Chrift, ye fMllask^me nothing \ Ferily, verily, I fay unto yon, ]oh. xvi. whatever ye ask^the Father in my name, he will give ^^* ^^' it^oH. And I fay not unto you, that I iv ill pray the ^^* Father for you, for the Father himfelf loveth you, he" caufe ye have loved me, and have believed that I came forth from God, And yet, Secondly, That there is to be an eternal media- tion feems to be the plain language of the Bible, Whatever nearnefs we have to the Divine Majefty, tho" 67,6 Receivd up into Glory. S E R M. tho' it will be unfpeakably more than we can pretend XLlli. to now, yet it all comes this way. Thus we read ^^^^"^^^^^^"^ o^ the Martyrs that came out of great tribulation, Jlev. vii. that they 7vaj]) d their rohes^ and made 'em 7vhite in M' iJ' the blood of the Lamb. Therefore, upon the acr -'?- count of that purification, they are before the throne of God day and night, and ferve him in his tempky and he that Jits upon the throne JImU divell among 'em„ But yet it's added, that the Lamb in the midfl of the throne JJjall feed *em, and lead *em to living foun^ tains of waters y and God [ImII 7vipe away all tears from, their eyes* As he does upon our firll arrival pre- fent us unblameable and nnreprovable in his jlghty fo all our acceptance is ftill in the beloved. We may well therefore defire to be found in his right eoufnefi here, for we lliall be found in no other to eterni- ty. Thus when we read of a happinefs that's to be had in the Divine prefence, the care of a Re- deemer is join'd with ir. There's no temple a» ::;^i. 22, bove, for the Lord God Almighty ^ and the Lamb are 13- the temple of it. The city has no need of the fun, nei-^ ther of the moon to fiine in it ; for the glory of the Lord does lighten it^ and the Lamb is the light ^hereof. SERMON God received wto glory. 6^7 SERMON XLIV.';; H E R E 's another glory which by s E R M, the Scriptures we are taught to XLIV. contemplate in our great Redeem- ^'■^^'^'^^ er; and that is, what he had inde- pendent on his mediation, and an- tecedent to it : The Lord pojfefs'd him in the hegtn^ Prov. viii; ni^g of his -way, before his works of old : he was fet a^* »5' up from everlafling, from the beginning, or ever the earth was. This, I conceive, is what he fpeaksof in that moving prayer, Father^ glorifie me with ^^Joh.xvii. own felf with the glory that I had with thee before the i"* world was. There are three things which may be bbferv'd in the language he there ufes. Ftrfiy That he is a diftind Perfon from the Fa- ther. The Evangelift tells us, The word was with God, and here he himfelf fpeaks of his being glo- rified with the Father, and refers to a glory that he had with him before the world was. This remark is deftrudive of Sabelliamjm, Thus he faith in a- nother place. It is written in your law, that the tejlimony of two men is true : I am one that bear wit- i^^ ^ji,-^ fiefs of 'my felf ^ and the Father that fent me bears wit- 18. ttefs of me. Secondly^ You may alfo take notice, that he had a pre-exiilence not only before his coming in the world, but before the very creation of the world. Tho* he prays to be received into the rewards of a fervice done in the fulnefs of time^ yetheplain- 5 ly 6^^ GoiD receh'd mto Glory. S E R M. ly affirms that he had not only a being, but a ^o* XL^V. Yy before the world, was. This lays flat the whole ^'^'^f'^ fabrick of Sociniamfm, And, Thirdly^ It is alfo evident from thefewords^ that he had a glory independent on any concern about the redemption of his people. He enjoy'd it be- fore the world was^ and defires to have it again. I do not find that this v^ill be difputed by thofe who are enemies to the prefect truth. They will allow Chriftjefus every thing but his Deity; and therefore, as if they would make a more honoura- ble compofition than the Sociniam did> they tell us, that he was before all worlds, that he had a glory above 'em i nay, that he was appointed by the Fa- ther to makjs 'em, that he is the great deputed a- gent in the creation, and the chief minifter of ftate in providence. Now this glory that he had with the Father before the world was muPc be confi- der'd in one of thefe three explications. Either i^S It relates to him as the Supreme Creature, the firft and beft work of Omnipotence ; and this he prays to be reftor'd to as what he had been kept out of for fome time ; fo that his petition is no more than to go back again, to fit at the head of Angels and Saints, being made fo much better than they J that his feat had been empty at the King's table ; he had obfcur'd the pre-eminence that was given him by creation ; he wanted to be gone out of a world, where heliv*d below the fons of men, and into another, where his throne was fee above the Jiars of God, Or, 2^'y, This glory that he had with the Father mud be underftood of the relative charader which he there afTum'd. He confider'd himfelf as ordain d before the world to the happinefs of his people. Prov. viii. He then rejoyc'd in the habitable farts of the earthy 31. and his delights were amongfl the Jons of men. Thus Rev.xiii. he is call'd the Lamb Jlain from the fonndat ion of tht 8. 7i^orJd, God recewd into Glory. 6^p world. And upon the credit of that obligations E R M. which he put himfelf under, a provifion was made X^^^- for the eleft as fbon as they finn'd, and ahappinefs^''"^^'''^'*'^ was ready for *em as foon as they died. And there- fore in this fenie defiring the glory that he had with the Father is a petition for the brightning up of his title : that being always known to be a Me- diator between God and man, he might now be receiv'd as having anfwer'd his truft. This to me is a more plaufible expofition than the otiier, and flands fairer to be the fenfe of the words. But yet, 5*^% I am of opinion, that the glorj which he fpeaks of muft be that which he had in himself with the Father^ and which is to be confider'd apart from all relations to his people. He applies to the Father, not as the giver of it, but as a partner in it. 'Tis true, every one of the Saints above have a glory with the Father; but methinks there's fome- thing in the words impatient of being drawn down to a low and common fenfe. We are faid to be glorified in God, Chrift was glorified with him ; and that argues no more dependence in the Son, than it does in the Father. He here fpeaks of that which went before any fervice or duty. Tho* he pleads for it, after he had finifli'd the work that was given him to do, yet he efteems it above all the charaders of a reward. If he had been only a creature, and from the higheft dignity had come down into the form of a fervant, he muft have demanded more than he once enjoy'd. For, fuppofing an Angel had gone thro* the toil and forrow that he took upon him, it had been no reward to that Angel, that he went back again into his place. There would be no propor- tion between his fuffering of death, and making him what he was before ; for the rule of recompence was, He JJjall dri^iksf the hroof^ in the way^ and there- pfal. ex, fore ulc* 6^0 God receivd Into glory. S E R U.fore fiall he lift up the head. Indeed as a manj> ^^^^- Chrift Jefus is highly exalted, crown d with glory )r0^j^ and honour for the fuff'ering of death. JO. ' But this is not the glory that he beg'd for; this glory he had not before the world was ; *twas all new to him. It begun upon his return to heaven ; his body was never there till after the refurredion. When he is faid to come down from heaven, it is not to be underftood of the human natureo And therefore, tho* he begs that this may be glorified, yet it*s not the thing that he defigns in that part of the prayer that's now under our meditation. This had no glory y becaufe it had no being before the ivorld Gal.Iv.4. was; *Twas not till the fulnefs of time earner that God fint forth his Son made of a womany made under the law. And, if he only pleads to go back into that pre-* eminence that he as the befl: creature had above all the reft, I do not fee where the reward lies; he could be no higher than he was. Every thing was put under his feet after the refurredion as man^ and fo was every thing before as a fuperangelical fpirir. So that here*s a moft grateful obedience to the Father, that has no retribution made to it. But, If you will underftand this glory that he has with the Father^ of fomething that declares him f- qual to the Father^ the petition is unincumbered, and ftands clear of all the force and danger that o- ther interpretations have thrown it under. Indeed there is one objedion againft it, and that is this, that if he begs for a glory that belongs to the Divine Nature, he begs for that which he had *heady. And to this the anfwer is eafie enough, that he does fo. And there will be no abfurdity in that, if you do but confider that he delivers this prayer in the hearing of his difciples, and there- fore only fpeaks in a fupplication, what he had be- fore God recetvd into Glory. 6^i fore told *em in a doftrine. The great inftru6li- S E R MJ on he had given *em was, that he is in the Father^ ^^IT*^ and. the Father in him: and the main revelation of ^^^^^ another world is, In that day ye JJmU know that I am Joh. xiv, in the Father ^ and the Father in me. This was a "^^^ bold afTertion, and what ought to be iupported with equal proof. Now, to convince *em that it was all true, he demands that from the Father, which he had proclaim'd to his difciples. He fpeaks of a glory that he had with him; and this was indeed uninterrupted, he had it at the time that he defir'd it ; but he ufes that Petition for the eftabhfhment of their faith. 'Twas the fame that he did at Laz,arus\ grave: / thank^thee, xi. 422 that ThoH haft heard me^ and I know that thou hear- eft me always ; but becatife of thefe that fland by I faid ity that they may believe that thou hajl fent me* And fo h^fays here, / come unto thee, and thefe things ]Q\i.x^Vi, J fpeak^in the worlds that they may have my joy ful- ij' fiWdin themfelves. If the glory that he had with the Father was only the rank that he poiTefl: in the creation, this was no reward. It cannot be faid, that by reftoring him to That God did highly ex- alt him, and give him a name above every name; becaufe that he might demand, not from his fer- vice, but from his nature. But here he fpeaks of a glory that he had with the Father, as that which could never be exceeded, amended, or enlarged. This is what I am now call'd to lay before you. His glory as a man is the fimple of your happi- . nefs ; his glory as a Mediator is the means of it ; but his glory as a God is ih(^ fountain out of which It is fupplied, I give to themy faith he, eternal life, Joh.x.i^i and they ftjall never periftjy neither /hall any man plucky them out of my hand. This is infinitely above the other two. 71?^^ were very dazling, and threv/ an aftonifhment into all our pleai'ures ; but in this we are fwallow'd up. We cannot by fearching find Vol, IL * T t " oii< 6^1 God recewd into Glory. S E RM.out God, we cannot find out the Almighty unto XLlv. perfection. When we follow a Redeemer, as he ap- ^"'^"^'^^ pears in the fafhion of a many and the form of afer-^ vanty there's a limitation upon his charader, 'tis finite and bounded. But when we read that ths Word was ivith God, and the Word was Gody we are lotl iti a nature that has all depth and glory. And yet, thus we are to confider him, who was made of a woman, and made under the law. There are l^^hAiu^. uhfe^archahle riches in Chrtji. He is not only the €» leB of God, and preciousy but one exalted above all bkiling and praiie. We do not worfnip him as a man; in that na- ture he*s only the head of the family, the firji-born ar^ong many brethren. Nay, wedonot worlhip him as Mediator ; for tho* that fuppofes him to be God, yet under that notion, 'tis by him that we ap- I Pet. T. proach to the Father. He was fore-ordain d before a o, 2 1 . fi^g fotindatien of the world, but was manifeft in thefe laft times for yon, who., by him do believe in God, that rais'd him from the dead, and gave him glory, that your faith and hope may be in God, But yet, A worlhip, without any rule of abatement, is given to him, and appointed for him. He is the obje(5l as well as the pattern, and the medium of Heb. i. 6. ^m- faith, and love, and reverence: Let all the An- gels of God worfbip him, faith the Apoftle ; WorJJjip ?f. xcvii. /?/;;?, all ye Gods, faith the Pfalmifl. We do noc 7' aifert this upon the foundation of fynods and coun- cils, but in the plain light of revelation. God himfelf has told us fo ; and that, not by obfcure and uncertain confcqucnces, but in palpable decla- rations. He that runs may read 'em. And if this iCor.lv. Gofpel is hid, it is h':d to them that are lofi, in which 3' 4- the God of this world has blinded the eyes of them that believe not, left the light of the glorioHS Gofpel ofChrift, who is the i?nagcofGod, fl;ould Jljine into *em» I wiJl God receivd mto Glory. (^43 i will fhew you, that the glory of Chrifl is S E R M." fpoke of in the Bible as the glory of the great XLIV. God ; in the fame terms, with the fame force and '^■^^'^'^^ fulnefs. The Father fpeaks of the Son, juft as he does of himfelf; and tho* Tome vain men will pretend to bound the fenfe of the words, yet we have no fuch diftindion between a fupreme and fubordinate God in all the Scriptures. I'll fliev/ you fome things that the Divine Nature has al- ways claim'd as its own glory, and under every one of thefe heads you fliall Tec, that it's thus we are to conceive of the great Redeemer; not as a Redeemer, but in his antecedent Being. And be- fore I enter into the particulars, I would on- ly give you this note upon the glory of God, that it's taken in a twofold fenfe. Firfl^ For that perfedion which he has in him- felf, and which he had eternally before there were any to own it. God had a glory, when there were no Angels nor Saints to give ir. His hap- pinefs lay in the contemplations of his wifdom : The full obje(5l: to an infinite mind was an infi- nite nature. *Tis a raw and impious notion that fome people have publiili'd of late, that the name of God is a relative word, and he is only call'd fo with refpecl to what he has made. A vile undi-^ gefted fancy, and abominable both to all revelation, and all the lii^ht of nature. Before the mountains were brought forth, or ever thou hadfl: formi'd the earth or the world, from cverkfling to everlafiir.g Pfal. xc^ Thopt art God. But 'tis no wonder, that people ^» are given up to a reprobate mind, that they who deny the Godhead of Chrifl: fhould be left to de- bafe the Godhead in general. So true is the ob- fervation, He that honours not the Sony hononrs not joh» v.^ the Father 'who has fent him. Therefore what the sar^ Scripture calls the glory of God is not always to be underftood of the tribute and praifes that his T t ^ creatures ($44 God receivd into Glory. s E R M. creatures give him, but the felicity and fulnefs of XLIV. Yiis own nature. That which he had before there ^^"^'^^''^ were any to tell him fo, and that which he will have, if the whole creation was expung*d and re- duc'd to nothing. By the glory of God there- W. viii. i.fore, I underftand his perfedion : O Lordy our Lord, how excellent is thy name in all the earth ! 7vh9 haji fet thy glory above the heavens ! And yet. Secondly^ Sometimes this glory of God that we find in Scripture is to be expounded of thofe ac- knowledgments that are made from the works of his hands, or thofe difcoveries that arife from what Pf. civ. 2 1, he has done: The glory of the Lord pall endure for ever, the Lord floall re Joyce in all his works. Thus xix. I. we read that the heavens declare his glory ^ and the xxix. 9. Saints in his temple behold his glory. This is done very different ways : the one is the argument, the provocation, and ground of his praifes ; the other are the people who look upon what he has wrought, viii. 3. and pay him the tribute of it. They sonjtder his heavens the work, of his finger s^ the moon and the flar^ that he has ordained. Now, this glory that he has either from his works or his people gives nothing to him. It's only their admiring or fhewing what he is in him- . felf, by what he has declared to them. So that^ fhewing his glory is but founding forth the glory that was in him before. And here, When we fpeak of the glory of the Lord, it is to be underftood of that which is peculiar to him- fclf. We are told of ^ glory that he will not give to another. The naming of That which none but a God can have, is properly afcribing him glory. This is talking of his wondrous works, and mak- ing mention that his name is exalted. There are feveral things which by the Scripture we are taught to believe no creature can fhare in; God has daim'd 'cm as fo many prerogatives; That God recetvd mto Glory, cJ^j That he is ^ Spirit^ that he is infinite in knowledge, S> E R M that his power is almighty, that his truth endures ^Liv. for ever, that he is holy and good^ that he is eternal, ^-"^'V^'^ that he is the Supreme age^t in nature and grace, and that he has a right to the homage of all his creatures. Thefe are (o many royalties of the Di- vine Nature, which I fhall conHder in this order ; and there are three things that I would affirm of *em all. i^S *Tis very true, the charaders I have now mentioned are beftow'd on creatures: they may be fpirits, may have great knowledge, power, truth, and fomeof 'em will be eternal : they are employed in the works of nature and grace, and a tribute of worfhip is given to 'em. This agrees to the lan- guage of Scripture j but that ought by no means to take off the force of an argument, becaufe tho' thefe words in a lower fenfe may be underftood fo as to imply nothing of Deity, yet 2^^y, 'Tis by thefe very terms that God has gi- ven us an account of himlelf. And when he fpcaks of his own as a glory diflind from the whole cre- ation, 'tis upon the head of fpiritualiry, know- ledge, power, truth, holinefs, and eternity. And therefore, if there is not a meaning that thefe words have which is incommunicable to a creature, the accounts given us of a God are ftruck out of the Bible. But certainly there muft be fomething true of him, which is true of no other. Now, 3-^^y, I will fhew you, under every one of thefe particulars, that what the great God claims to him- felf is given to Chrifl: Jefus : not as man, for fo he would have rcfus'd it, but as One who is over all Godhlejfcd for ever. And in doing this my buHnefs is more adoration than argument ; not h much to convince you of a truth, as to lead you into a tamper of duty. T t 3 I. One 6^6 God recew'd mto Glor^\ S E R M, I. One glory of the Divine Nature is its fpiri- XLIV. duality : Thou canft not fee my face, faith God to ^^^^^^^ Mofes ; for there is m man pall fee me and live. xxxiii. And yet we are told of this good man, that ivith a. him God /pake mouth to mouth-, even apparently, and Num. ^ii'f^ot in dark^Jpeeches, and the Jimilitude of the Lord did he behold. This our Saviour tells the poor woman Joh. fy. of Samaria, God is a Spirit-, and they that worflnp him 24. muft worpip him in Jpirit and truth. Of this in- deed we have very narrow conceptions, not being able to explain the fpirit that is within our- feives j but however, we muft remove from it all that is grofs and corporeal. And tho' God has told us of his eyes, and ears, and hands, and feer, yet we are by no means to conceive fo heavily of him, as if he was altogether fuch a one as ourfelves ; for he has not eyes of fleffjy nor does he fee as m^n fees. I think there's a fatality upon all thofe v/ho de- ny the Divinity of our blefled Lord, that they are changing the glory of the incorruptible God into fomething that's beneath him. In the lafl: age th.e moil: notorious enemy to the Deity of Chrifl re- prefentcd the fpirit uality of the Divine Nature as a metaphyfical notion ; and in oppofirion to it, very crudely tells us, that you read of God's re- membring, and forgetting, and repenting, and com- ing down from heaven ; a plain inftance that to Tit.i. i^.them 72^'ho are unbelieving nothing is pure ^ but their mind and confcience are defied. And now in our days. One that purfues the fam.e argument with a vehemence, as if he thought himfclf born to do his utmoPc againft the Godhead of Chrifi:, telis us, that we are not to trouble our heads with God's omniprefence, immenfity, and inviubility. But, does he call thofe av5t:s of faith that regard the Divine perfe(5lions, a troubling of 0ur h^ads? It is indeed receiving a notion that's above God yeceivd hiio Qlor^j. 6^7 above us, but it's far from being any trouble up-S E R M. on the heart of a good man to think that he ap- X^'^- proaches to one who is every where prelent. Blej^ NeCT^"^ fed he his glorious namey iifhtch is exalted above all hlejjlng and praife. They may boaft of the protef- tant principle as long as they will, but fuch talk as this prepares us to be thrown into the fink of popery, and the vileft of all their abominations, which is making to themfelves the Ukcnefs pf the great God, When he fpeaks of himfelf it is thus, Do not I fill heaven and earthy faith the Lord f Ara I a God afar ojf^ and not a God near at hand ^ Can any hide himfelf from my prefence f David w^s (o fenfible of it, that he cries out, IVhit her /ball/ go from thy pre-? f^^>m fence, or flee from thy Spirit? Thefe are invif hie things ^xxxix 7. of himy even his eternal poiver and Godhead, Chrift "^*''^°* is the image of the invifhle God, The very heathen Col. i. i/- could fay. He is not far from any one of us. And tho* the Apoftle blames the rough idolatry they had run into, yet he mentions a principle agreeable to the voice of nature, That -we ought not to eftecm the h(^. xvii. Godhead lil^e unto gold or fiver graven hy art or man s 24. device. Thus faith the -^polile James, God is ;;or J^in.i. 1 3. tempted with evil ; lb that ^ho' we read of tempting the holy One of Ifrael, and his being grieved iviih our iniquities, yet you muft not underihnd thefe paflages in a way inconfiflent with his eternal liappinefs. And though there are threatnings and rewards in which he fhev/s his refentmenc and his pleafure, yet we are taught thus to fpeak of God, That a man cannot he profitable to him , it is no pleafure to the Almighty that thou art righteous, and no gain to him if thou makefl thy n'ays pcrfc^L Thus are we then to conceive of the great God, as a Spirit eteinally abov:e all the paffions and con- fufions that come into our nature. Such a bring that the fpirits of juft men made perfecl, and the T t 4 very ^4^ God recetvd tnto Qlory. S E R M.very Angels themfelves cover their faces in his XLIV. preience. The heavens are not clean in his fight. 5^^0r^ Now enquire whether this does not agree to what is faidof Chriftjefus in the holy Scriptures. That as a man thele charaders do not belong to him is plain enough : He bids them handle and fee himy becaufe a fpirit had not fiejh and hones as they faiv him to have. So that it would be in vain to fearch out any of thefe glories for the human nature. He could not be truly a man, if he was only a fpirit. But had he not a being that was invjfible? Does not the Scripture fpealc of him under thefe ado- Job xix. rations ? The Redeemer is one whom Job calls by %S* 2t6. the name of God. I think there are two pafTages that muft be iinderftood of him, unlefs we violate all the laws of connexion. The one is i Tim. '\.i6. For this caufe I obtain d mercy y that in me firfl: Chrifi Jsfius might fi)ew forth all long'fufferingy for a pattern to them that fjould helieve on him to life everlafling. Plere Chrift Jefus is confidered, firfty as the Author of his regenerati- on, and, fecondljf as fhewing all long-fufFering. 'Tis the name of the Lord that he proclaimed, long- fujfering and gracious. Thirdly^ he is reprefented as the objed ot faith ; people in all ages are to believe In him \ and fourthly^ the fountain of happinefs, for they believe on him to everlafling life. Now when he had declar'd Chrift Jefus fo much his friend for what is paft, and what is to come, 'tis the faireft way of expounding, to fuppofe that the next words purfue the fame fubjed, and that he does not ftart from one perfon to another. Nov^ faith he, to the King eternal, immortal-, invifible, the only wife God be glory for ever and ever. Amen^ That Chrift as Mediator was not eternal, and that he will not in that charader be immortal, is plain enough, for he muft give up the kingdom to the Father, and 'tis equally true, that he is not invi« ■ ~ ' " ~ ^ ■ fible,- God recewd Into Glory. 64^ fible; but as the adverfaries of his divinity do howS E R M. grant that he had a nature above that which might XLIV. be I'een, which was born and did die, fo thefe words '^■^OTV may be underftood of that, thefe pafTages can be- long to none but the perfon whom he had fpoke of before ; and is it too much to have it faid of one, who fhew'd all long-fufFering, and who is believed on to eternal life, that he is the King eter- nal? Are not the titles proportion'd to the ac- count ? What is faid of him is but equal to what is done by him : 'Tis he whom Adojes fiWj as thcHcbxi nl glorious invijtble. The other pafTage is in the fame epifule, Chap, vi. 15, id. He had charged Timothy to keep the commandment to the coming of J-efiis Chrifl^ ivhich (i. e. which coming) in his own times he /Jjail fjjew, "who is the blejfed and only potentate^ the King of kmrrs^ and Lord of lords, ivho only has immortality^ and dwells in that light which no man can approach untOy whom no man has feen nor can fee, to whom be glory and power everlafiing. Amen, Thefe are faid to be Vc/^ror y.cL\oc\ his own times, though we know that the Father has put the times and fealbns in his own power. The thing that is to be fhewn at the appearing of Chrifl is fomething that the world would not believe ; therefore he tells us, there are times of l"hewing it. And what is that he dif- covers \ A perlbn who is the bleffed and only po- tentate, the King of kings, and Lord of lords. This is plainly aflirm'd of Chrift, as his publick and difplay*d charadter. He has on his vefiure andRev. xix. his thigh a name written, the King of kings, and ^^' Lord of lords. Why Hiould we think a tirle too much for him in one place, which can be un- derftood^of no one elfe in another? That the F:- ther is the King of kings, and Lord of lords, was an uncontefted dodrine, there was no need of mi- king that appear j but that which in his own tn^ e he 6^0 God recew^dmto Glory. s E R M. he would Ihew was the very thing that men deni- XLlv. ed him. V^OTV-^ If it fhould be faid, he might have this as a man> it is true enougii, for he is to rule in the ve- ry nature that fuffer'd : But then from that ac- count he pafTes on to another, that muft be un- derftood of a divine nature, that he only has immor- talitVy and dwells in that light to which none can ap- proach, ivhom no man has fan nor can fa. This is ftill affirm'd, without any tranfition to another per- fon, of him who is the bleffed and only potent3te> Rev. i. S' who elfewhere is call'd the Prince of the kings of the earth. That he was feen upon earth is not to be denied, but you find here's an invifible part ; and thus he fpeaics of himfelf, even in the days of his flefh, as alone equal to a mutual contemplation with the Joli.vi. 46. Father, Not that any man has feen the Father y fave he that is of God, he has fan the Father. He fpeaks here of a privilege that no creature ever had, he was alone in it. Now what but an infinite na- ture could behold an infinite nature^ The eye muft be equal to the objed. The feeing of God is too much for any but Chrift ; and, which complears the argument, the feeing of Chrift was too much Matt. xi. for any but God. No many faith he, l^ows who 27. the Son is but the Father, and 7i^ho the Father is but the Son, and he 10 whom the Son will reveal him. 'Tis plain, thefe words are to be taken in an emi- nent fenfe, for feveral knew the Son, and it's here fuppos'd that many knew the Father, to whom the Son reveal'd him ; but that cannot be the meaning, there was Ibmething in his wonderful perfon, which requir'd an infinite mind to comprehend. None knew him but the Father. To this glory of the divine nature does he give a teftimony to Philip, whole defire was deHver*d ia Toll. xiv. thefe words, Shew m the Fmher^ md it fuffices m. 7,8. -. Jefus God recetvd into Glory. 6^1 Tefus anfwers. If ye had k*iowyi me^ ye Jhould have S E R M. known my Father^ and henceforth ye have k^own him X^IV. and feen him. He does not in this contradid what ^"^ he had faid before, that no man has. jeen God at any time^ but he declares himielf fo united to the Fa- ther, that he who had feen him had feen the Father, Not merely in the eifeds of his grace and power ; Believcfl thou not, faith he, that I am in the Father, and the Father in me ; the words that I fpeaJ^ I fp^^k. not of my felf but the Father that is in me^ he does the wori^. SERMON XLV.i, an. ;i, 19-20. N O T H E R charader that the ' great God has taken to himfelf, which yet the Scripture numbers among rhe glories of Jefus Ciiriffc is, that he is infinite in knowledge. O the depth of the riches both of the wifdom and kfow- p> ^^ xi. ledge of God! how unfearchable are his jndgfnents^and -yx, 34, his ways paji finding ont ! For 7vho has known the 3>'' 3^- mind of the Lord, or who has been his counjellor ? Or who has firft given to him^ and it fijall be recompenfed to him again ? For of him^ and to him, and through him are all things, to w'hom be glory for ever. Armn, This obfervation the holy Spirit has carried quire through the lively oracles ; and it became him to fill his own book with thefe accounts of a divine wifdom that will diftinguifli him from every other author. For he fpeaks of an infinite nature as no one E! 6^1 God received into Gloryl S E R M. elfe can do, becaufe hefiarches all thmgs^ yea the deep /^^' things of God, Who hasdireEledthe Spirit of the Lor dy ^"J^jT^ or who has taught him f Thus we read that he made Ifa. xl. 1 3 . ^^^ earth by his wifdom^ and ftretcWd out the heavens by his Hnderflanding. He is admir'd in the works of his hands, becaufe in Tvifdom he made Um all. We are taught to conceive of this attribute with Pf.cxlvii. the loweft veneration and wonder. Great is our ^' Lord, and of great poTver^ yea, his tinder ft anding is infinite. Thus we read of him as a Creator, and )R>ora. xvi. in the work of redemption we are to fay, To God 3.7, only wife, be glory for ever. With this reverence and godly fear do his peo- )le approach to him. Job had gone fo far in giving lis opinion about the wonders of nature and provi- dence, that the Almighty tells him out of the Job whirlwind. He was darkning counfel by words with- xxx?iii. 2. ofit wifdom. This laid him under the rebuke of his own confcience, and made him cry out, I know XLiu 2, 3 . ^jj^f. ^^^^ ^^^j^ ^^ every thing, and no counfel can be withholden from thee. I have utter' d things that J underfiood not, things too wonderful for me, that I knew not. Here's a confelTion both of his own emptinefs and the divine knowledge. And to this agrees the language of all good people ever fince men began to call upon the name of the Lord. For as there never was any religion without the duty of prayer, fo it is always fuppos'd that we go to one who is able to hear us. This perfeflion of the Divine Nature is what we can neither deny nor multiply. It muft be ovvn'd in the great God, and cannot be Rom. viii. given to any creature. For he that fearches the hearts, '7- k!?ows what's the mind of the fpirit, when he makes intercejfion in the faints according to the will of God, We frequently meet with one example of Omnifci- Jer. xvii. ence, that it*s he who fearches the heart, and tries the 10. reins of the children of men, Peter fpeaks of this as Rom, XV. a divine title, God who k^ows the hearts, bare them 2- witnefs, .No\/ God received into glory. 6^i Now the queftion is, whether we do not read S E R m: of this very perfedion in our great Redeemer with- ^L^- out any abatement oF language ? Are not the fame ^*-^^^i^^^ things, with an equal fulnels of words, afcrib'd to him that are fpread thro' the Bible as the glory of the Father ? We read of a Lord who •will bring to iCor.iv.j; light the hidden things of darl^ejs, and maf^ manifefi the coHnfels of all hearts : And in another place, that Tve mnfi all appear before the judgment-feat of Chrifl, i Cor. v,' Let us only compare fpiritual things with fpiritu- io« al ; fet the diftant parts of Scripture in the fame light ; look at them together, and obferve if ei- ther the Spirit of God has made any difference, or left it to the humour and pride of men to make any. If there's room for a diftindion between a fupreme and fubordinate God, an original and a de- rivative Omnifcience, in the Bible, we will own, receive, and adore it ; but if there is not, if the charaders of the Father and Son are laid down with equal forms of fpeech, how bold mud u be for perfons of a finite nature to employ their fan- cies in fetting bounds to what is infinite ? The objcdions that are brought againft our Lord's complete knowledge may be allow'd without any damage to his glory as God. 'Tis very true, thac he grevj in vjifdom, which fuppofes an imperfedion, • j^ j- ^^ and that he confefTes, there was an hour "which nei^ ther men, nor Angels^ nor the Son himfelf could telly but only the Father. This agrees to the weaknefs and limitation of the nature that he took upon him, and fliews that he was in all points made HkfhUb.iuf, to his brethren. He himfelf was encompajfed 'with y, ,^ infirmities. But That's the wildefl: way of arguing in the world> to bring in the charaifters of one nature as an ob- je^ftion againft the prerogatives of another, to prove that he is not God, becaufe he is man ; and to con- front what is faid in fome places about his infinite I pcrfedionj 6^4 Gob recein/d into Glory. $ E R M.perfedions by thofe accounts that we have in others ^'^^' of his infirmity and trouble. If this mud pafs for ^x'^^^f^^ reafoning, we may go and dafh the feveral parts of the Bible againft one another. As for example, Suppofe we meet with this argument, as it's well icnown we often do ; he that grew in knowledge, he that knew not the hour or the day of judgment could not be omnifcient; but the Redeemer of the world confefs'd this, and therefore he is not omnif- cient. *Tis an unfair infinuation, the people that run on with fuch talk are throwing a veil over that dilHnflion of natures which was always afErm'd ; and therefore the queftion is not, whether we may not, and muft not confider this Highprieft of our profeffion in a ftate of weaknefsand limitation, that's nev^r denied ; but the whole debate hinges upoa this, whether the Scripture has given us any foun- dation to think and fpeak of him as we do of the jnoft high God \ Are there any pa{r.5ges that afcribe to him an un- bounded wifdom ? Is he ever call'd the fearcher of hearts ? And in particular is he ever reprefented as knowing that day and hour v/hich he tells us, as the Son of nmn^ he did not know ? Let us fairly enquire into this, and jufl: fpeak as we ^^^1 ^'twelve, and one of you is a deviL For faith the hif- torian, yefrs knew fnom the beginning who they were that believed not, and''7vho fljould betray him. Cer- tainly thefe things are not fpoke of that Nature concerning which we read, that he came to the figtree if haply he might find fruit, and was fodif- apDointed, that he curs'd it prefently^ and it wi- ther'd^ God veceivd into Glory. (fyj tlier'd away. We muft not be fo far imposM on as S E R M. to believe, that he who could not tell the growth of ^^^• a tree lliould be able to fee the workings of mens ^»*'^V^ hearts at the diftance of feveral years. There's no- thing in human nature that could make him capa- ble of knowing the thoughts of their hearts when they reafon'd within themfelves, much lefs of fore- feeing an apoftacy fo far off, and calling a man a devil for what he was to do fome years after, at a time that he made the full profelTion of a faint. The Prophets had things reveal'd to 'em on par- ticular occalions, but never did any of them pre- tend to give accounts of mankind beforehand at their own pleafure. They were often deceived as well as others. And the Apoftles who had the difcerning of fpirits could not by that be fecure from falfe brethren who crept in unawares. No perfon ever us'd fuch language as Chrift did upon thefe occaflons. Peter fpeaks to him as a God, tho* he fpake to Peter as a man. Simon, fin of Jonas y loveft thoH me joh. xxt.' more than thefi f The good man does not anfwer to 16, 17. inform him, but makes a profeilion of the contra- ry, Yea Lordy thou knoivefl that I love thee. Had he gone no farther than this, we might have fup- pos'd that he meant no more than that he had given evidence enough in his whole life of an afFed:ion to Chrifl: and his caufe. But you fee he puts it upon fomething elfe. Thou Lord, that knowefl all things y knowefl that I love thee. What could he have faid more of a God \ What's the difference be- tween Job's confeflion, / htow that no counfil can be withholden from t{:>ee, and this of Peter t Our Lord's enemies own'd him to be a teacher come from God, and faw God was with him, but they could not go this length. They took him for a wonderful perfon, but afcribing to him the k^tow- ledge of all things muft have been condemn'd for blafphemy. How 6^6 God receivd into glory, S E R M. How vain is it to confront fuch a pafTage as thh XLV. ^j^-j^ j.]^g compliment of the woman of Tekoah to y^^^^ David, My Lord is wife as an uingel of God to J^oTif 20. ^11 things thai: are done in the earth ^ Is there any comparifon between the flattery of 2 deceitful per- fon, who was hired to be the tool of a hungry courtier, and that of an Apoftle in his converfati- on with one who had been dead and was then alive ? \ fhall not entertain a fufpicion fo rude as to think you need to be told the difference between thefe two cafes ; and only mention it to (hew you how low that caufe muft run, that can ferve it felf by thefe profane and vain bablings. Solomon in his dedication to the temple had as awful thoughts of the divine perfedion as a man could be fill'd with, and in the warmth of his a Chron. devotion ufes thefe words. Thou, even thou only, vi. 30. l^oTvefl the hearts of all the children of men. From whence it appear'd to be his opinion, that as God look'd into the heart, fo none but he could do it. This was an incommunicable glory •, how then are we to conceive of what the great Redeemer faith, Rev.ii.i3.u^// the churches pall k^ow that I am we that fearches the hearts and tries the reins j and I will render to e- very man according to his worJ^, Are all the churches to know that omnifcience is a perfedion transferr*d, a glory that God gives to another f That what Solomon thought he had alone is now an attribute polTcll: in partnerlliip \ The religion of the old Teftament, we fee, took a great deal of care to fpeak of God with language that was us'd of no creature either in heaven or earth ,* and has the Gofpel thrown down this en- clolure? and put the Maker of all things upon a level witii the work of his hands ? *tis faid that Pro.xv. 1 1 . hell and defiruElion are before the Lord ; and of Chrift, Hcb.iv^x^.tliat there is not any creature that is not m^nifefl in his fight, for all things are nal^d and onen to the eyes ef iim with whom 7i>s have to do* But God rece'ivd into Glory. id feafins are 7vhat the Father h^pt in his ^^^' >• 7- own power 'j he would have them conceive oF it as the grand referve of the throne ; and yet are we nor to think and fay the fame of him who will i(^'ic\^ y.a.i^oh in his own times jjjsw who is the hlejfed i Tim. v'u and only potentate /* »^» Is not this frequently call'd the dAy of Chrifi I We read of the day of the Lo?d in which he is to be reveal'd. And the Scripture has m a promifcu- ous way us'd the words, calling it either the day of the Lordy or the day of Chrtfty both of which are to be underftood of that day and hour that the Angels know not; fo that really if we are not to look upon Chrift as this Lord, and the proprietor of this great day, we could have willi'd that the holy Spirit had been more diftinft. Compare but a few paffages together. 2 Thejf. ii. 1,2. He had told them in the former chapter, that Chriil: Jefus was to be reveal d from heaven with his iraghty Angels, He ufes this as a compellation, befeeching them by the comiyig of our Lordjeftts Chrifi y and our gathering together tmto him ; and yet that he underftands one of thefe fentences of his laft coming is plain : for he bids them not be fhaken in mind, nor tronhledj as that the day of Chrifi is at hand. Had he meant a fpiritual day, thofe greater affections of grace, and light, and love that we are waiting for, this could be no mat- ter of trouble to them. But the day of Chrifi hsre 2, ?et.ui, is the fame which Peter calls the day of the Lordy 10. and ihall come as a thief in the night. This is the Uu ' lame 6^Z God recelvd into Glory. S ER M.fame comparifon that our Savionr ufes to one of XLV. ji^g churches in ^Jia, Behold I come as a thief, ^■^^'^ViN^ Now is it not evident, that what one Apoftle ^^* "^*^' calls the day ^of Chrift, and another the day of the Lord, is not to be Underftood of two days ? And a man muft be a great mafter of his own refo- lution, and grown to be evidence proof, if he fays they are fpeaking of two Lords. I'm fenfible fome will indulge themfelves to a fecret boaft, that this does not come up to an argument, that none denies Chrifl: to be this Lord^ but if you look down two verfes farther, you will find that it is call'd the day of GoT>; and the defcription is the very fame, almoil: in a literal repetition, as if the holy Ghoft had done it on purpofe to confound the gainfayers of our day. In the lo^'" verfe we have this account of the day of Ghrift, that the heavens floall pafs away with a great mije, and the elements melt with fervent heat : and no lower down than the 12'^, we are faid to be looking for^ and hajiing to the coming of the day of Cody 7vhcrein the heavens being on fire pall be diffolv*dy and the elements JJjall melt with fervent heat, Theie pafTages are very near together, but we muft not call them a vain repetition ; *tis not in vain to fhew that the day of Chrifl is the day of God^ and to lee us fee, that tho' this day is what none knew, no not the Son himfclf as man, though it is the time that the Father has referved in his own power, yet we are to have fuch a conliderationof Chrift, as to call it his day. And furely the confequence is not ve- ry far fetch'd, that a day within his government ^ Tim. i. muft be a day within his notice. *Tis he in whom XI. we have believedt and are perfnaded that he is able to keep what we have committed to him againfi that DAY. It would have been robbery for him to be equal with God in this glory, if he was not fo in nature. 2. To God recewd into Glory. 6ozver of his might. Abraham-, who is the great example of it upon record, reafons thus. He accounted that v^'hat^i^om, i>, God had profnijed he was able to perform^ becaufe he 21. believed before thai God who raifcs the dead, and calls the things that are not as though they were. I will ^o no farther into the vaft field that the Scripture has given us, as a proof that God will be known by his Almighty power, but ihall at once enter into the argument, that Thefe very things are faid of Chrifl. When iK^Xuii came, faith he, there was m man. Is my hand fljortcn d 4' i"- at all, that it cannot redeem ? Or have I no power to deliver^ Behold., at my rebuke I dry up the fea, I maks the rivers a wildernefs, their fijh fiinks, becaufe there is no WMer^ and dies for thirfl. I gkthe the heavens U u i with 66o God recewd into Glory^. S E R M. with blacknefsy and make fackcloth their covering* ^^Y;. That it is Chrift who fpeaks, you will be convin- ^'^''^"*^ ced by the next words. The Lord God has given me the tongue of the learned-^ that I JJjould know hoii} to Jpeak^ a 7Vord in feafon to him that is wear'j : he 7va!^ns morning by mornings he wakens mine ear to hear as the learned : The Lord God has opend mine ear-i and I was not rebellious^ neither turned away back^ I gave my back^ to the fmiters^ and my cheeks to them that pluckld off' the hairy I hid not my face from fl)ame and flitting. Thus he delivers himfelf in language fuitable to both his natures. The whole glory of omnipo- tence is afcrib'd to him. That we here read of him in a ftate of weaknefs, as feeble and fore broken by the difquietnefs of his heart, cannot be denied. There was no room to call him Almighty, who was griev'd, and tir'd, and fainting, and crucify'd. He was executed in weaknefs as to the body of his flep. But let us enquire fairly, whether he who came of the feed oi David is not over all God bleffed for ever* Though we have the book of the generations of ye- Jus Chrifiy who was the fan of David and the fon of Abraham ; yet let us examine if the Scripture has not kt him in fuch a light, as that none can de- dare his generation. You will fee a chain of argument and adoration in the 40^^^ chapter o^Ifaiah. He begins with thefe words. Comfort ycy comfort ye my people, faith your God, Here he fpeaks, either of the JeJi^Sy or of believers, in every kindred, and tongue, and nation, as his people, and he is their God, The comfort ch.lvii.ip.they have is by his dire6l;ion. / create the fruits of the lips ; peacet peace to him that is nighy and to him that is far offy faith the Lord, and I will heal him. Will they ever own themfelves to be the people of one that is not God \ Or can they hear the thoughts of giving this name to one who is only fubordi- z ^ " nate? God receivd into Glory. 66 1 hate ? no, they had mne in heaven bm him, and noneS E R M» upon earth that they could deliie bolides Jiim. ^L^* And yet, v^OT^^ From this proclamation he paffcs into the great hiftorical article of a believer's comfort, and that is the arrival of the MeflTiah. He defcribes the mi- ni dry of John the Baptifly as the voice of one crying in the wiUernefs; and what does he cry? does he ufe deceitful words that are not to be underftood without a diftindion, feveral hundred years after the prophet was dead ? The thing itfelf that he delivers is this, Prepare je the 'ivayof the Lord, mak^ ftrait in the defart a high 7vay for our God. Is not he, whom he calls our God in this verfe, the fame whom he had mentioned under the title of jour God in the firft I Thus did Zechmah apprehend the birth of his fon. The Angel told him, that ma.nj of the children of Ifrael JJmU he turn to the Lord THEIR God, and he ffjall go before him, i. e, before the Lord their God, in the fpirit and power of Elias, When John was born, the Spirit came upon his father; he "w^sfiWd with the holy Ghofi, and pro- phefied. Thou child fjalt be called the prophet of the HIGHEST, for thou fijalt go before the face of the Lord to prepare his 7vays; who is this that's call'd the highefl? We have the word in another part of the fame chapter, the Angel faid to the Virgin Marj'i The power of the Higheft jljall come upon thee. Now the queftion is, whether the word in one of thefe places fignifies a Perfon that is not the high- eft ? Will it not be as grofs a contradidion as a- ny you ever heard, to talk of a fubordinate fu- preme, of One that is the higheft, and yet has a- nother infinitely above him? Could the holy Spirit find no words when he •was fpeakingofa creature, but fuch as confound our imaginations both of him and of the great God, that we cannot diftinguiib one from ano- U u 3 £her§ 66i God received mto Glory^. S E R M ther ? The fenfe of the word Mofi High in the old XLV. Teflament is fo very plain, that we are in no temp- \^^y^^ ration to fix it upon any but One : and *tis the way to make us think the Gofpel is the fnare that fjall come upon all the earthy if it has not fet the fame bounds to the Divine Nature that the law did to the ark. But, to return to the 40^^ of Ifaiah, The palTage I have already given you refers to the coming of Chrifl:, the entrance upon his own miniftry. From that the Prophet goes on to the work of the Apoftles, and thofe that fhould fuc- ceed 'em in the preaching of the Gofpel: O Zior/^ yer. 9, ffjat hringefl good tjdings, get thee up into the high mountain: O Jerufalem, that hringefl good tjdingSa lift up thy voice with ftrength ; lift it up, be not a- fraid. What is it they are to tell with fo much courage and difFufion i Say to the cities of Jud<^hy Behold your God. This is the third time we have the expreflion. He that comforted Jerufalem is jour God, he whom John the Baptifl prepar'd the way for is our God, and he is mention'd to the cities of Judah as their God, To them firfl:, God having raised up his Sen Jefus, fent him to hlefs them : They were the children of the Prophets, and of the covenant made 7Pith Abraham ; and he is call'd their God. From them this word founded abroad to the ^er. 10. ends of the earth, that this Lor^ God will come with a ftrong hand, his arm JJjall rule for him : behold^ his reward is with him, and his work before him. And lefl any one iliould think that the Prophet had his thoughts got above a Redeemer, when he ufes thefe expreffions, he does without any paufe de- fcend into his more familiar character, that he foall ycr. 1 1 . feed his fiock^ lil^ a JJyepherd, and gather the lambs with his arm» and carry 'em in his fofom, and gently lead thofe that are with youngs Shall we lofe a Saviour out of this verfe, rather than admit him into the other? Will any deny hiiH God receivd into Glory. 66 ^ him to be our Shepherd, that he may not beown'dS E R M. as our God ? Is it not more deferable to keep what ^^^* God has join'd together ? Are we offended that he ^^^^"^^^^ who gathers the lambs with his arm, fiiould have an arm to rule for him ? Shall we take pains to con- trafl his majefty for the fake of his love, and ar- gue that becaule he is a Shepherd, he cannot be a God ? what a wilful thing is unbelief ! *Tis the fame Perfon whom the Prophet goes oa to fpeak of, that he has meafurd the waters in the ver. ti, hollow of his handy and meted oHt the heavens with a '3* Jpan^ comprehended the duft of the earth in a nteajhrey Ti^eighed the motintains in fiales, and the hills in a ba^ lance. It's he who fits upon the circle of the earthy and the inhabitants thereof are as gra^jopperSy that firetches out the heavens as a curtain^ and fpreads *em as a tent to dwell in» Can thefe words [it is H e] be underfloodofany but Him whom he had fpoke of before ? nay, let me add, what the Prophet docs in the next words, and which you may refer to the enemies of his dodrine and Divinity : They fjjall not be planted^ they Jhall not be fown, yea, their flock^ Jhall not take root in the earthy and H e Jljall blow upon them* And, Left any ihould ru(h in upon the argument with the foolifli talk, that he is a God by the donati- on and grant of one that was above him, he con- founds the vain thought with this queftion. To whom will ye liken me^ or floall I be equaly faith the Holy One ? When he had fpoke of him as a preach- er of righteoufnefs, as coming into the deferts of Judahj and there calPd him the Lord our God; when he had confider'd him as declared in the mi- niftry of the Apoftles, as one prefented to the cf- ties of Judah under the title of their God ; when he proclaimed him as the Lord of Providence, coming with his ftrong hand, he fpcaksof him as the great Creator : Lift up your eyes on high> and U u 4 bMi 66^ God recewd mto Glor^, S E R M, heliolA who has created thefe things, and brings out their ^L^- hofls by number^ H E calls them all by names^ by the ^•^^'^^^^^'^ greatncfs of his mighty for that h e /; ftrong in power , not one fails. This is the very thing that the Pfal- miil enters among the perfedions of God, that he Pf. cxlvii. tells the number of the fiars, and calls 'em all by their 4' names. And upon the whole, the Prophet makes this application, U%y faifi thou, O Jacob, and Jpeak;; efi O Ijfrael^ my way ts hid from the Lordy and my judgment paffed over from my Godl Gan this be call'd a tranlition to any other than he had been fpeaking of quite thro' the chapter ? no furely. With what does he encourage their faith in a Redeemer, but the fame argument that the Apoftle ufes many ages after, viz., that our faith is ftrong in the Lord, and in the power of his might f Haft thon not h^own, haft thou not heard, that the everlafting God, the Lord, the Creator of the ends of the earth faint eth not, neither is weary ; there is no fear ch^ ing of his under ftanding? Now lay all thefe things together, fee whether the expofition is forc'd, and judge upon the whole, with what truth we are told, that Chrift is call'd God only by a grant and participation from anbther, that we muft noE look upon him as the Supreme ; that is, in one word, we are no better than heathens who do fer« vice to them that by nature are no gods. They may be caird gods, as he is, and that's all. It will be faid, that they have no pre-eminence conferred upon *em ; but, confider, their crime is not mi- Haking the deputed Deity, but fuppofing there is any at all : for, if he whom either we or they do "worlliip is not a God by nature, the religion that's p^id to him is idolatry. From this Scripture that gives you an account of our Lord's omnipotence in the old Teftament, I fier. \. 8. will Xt^A you to another iifi the new : / am u4lpha Wid Omega^ the begimin^^ dnd ths endjng, faith the God recelvd into Glory. 66 < Lord^ which isy and which was, and which is to come, S E R M. the Almighty. The argument why the title of Al- XLV. mighty Ihould not be underftood of the Son in this V^OO^ verfe, is becaufe it is join'd to thoie charaders that plainly belong to the Father in the fourth : Grace be to joa, and peace from him who was, and 7vho is, and who is to come, and from Jcfus who is the faithful witnefs. But I cannot think this a fair conclufion, becaufe the fame title is undeniably gi- ven to the Son in the eleventh verfe, which has a nearer fituation to the fifth than the fourth has. The Apoftle faith. He heard behind him a great noife as of a trumpet, fajing, I am Alpha and Ome^ gay the firft and the laft. Can we think he fpeaks of the Father as the mod high God, under fuch a defcription as would afterwards be claim'd by a creature ? If one, who is not God, faith of him- felf, / am Alpha and Omega ^ the firfl and the Uflj the beginning and the endin(r, then thefe words which are fuppos'd to be the diltindion of the Deity do not anfwer the end. Chrift is ufually fpoke of throughout the whole book ', it's his revelation that he gave to his fervant John. The Father is never brought in as fpeak- ing; our Lord claims \t to himfelf : He that tefli-ch. xxiL fies thefe things faith. Behold J come quickly. And i^- . who was this< you will find, firft, by what 'he laith of himfelf, ver. 17. I am Alpha and Omega^ the beginning and the ending, the firfl and the lafl. And then, by the reply the church makes to him, Amen, even fo come Lord Jefks, This book repre- fents his government in the world, and therefore we muft not dare to exclude him from thofe prai- fes : Tfe give thee thanks, Lord Cod Almighty y which art, and ivaft, and art to come, becaufe thou hafl taken to thee thy great power, and reign d. Nor are thefe titles to be feparated, Great and marvellous f.re thy workl^ Lord God Almighty, jtifl and true are 41 666 God received up into Glory. all thy TvaySy thou King of Saints. The voices of the multitude in the heaven, and the mighty thun- derings are directed to him under this name, Ths Jjord God omnipotent reigneth. tJt S E R M O N XLVI. J E all along read of the great God, that his truth endures for ever : He is not a man that he fhould lye, nor the fin of man that he JJ:ould repent. The flrength of IJrael 'will SER M. 4' XLVI. Kumb. xxiii. 19. 'j Sam. XV. _ . 1^. not lye or repent, for he is not a man that he fJwuld repent. I need not lead you into a great number of Scriptures that give a teftimony to this perfec- tion in the Supreme Nature. Both the old and new Teftament are crowded with *em ; he that runs may read. What I Ihall fix upon under this head, you will have in thefe two particulars. /'/>/?, That eternal truth conveys to us the notion that we ought to entertain of God. *Tis thus we are to think of him. And Secondly^ That this attribute with equal fulnefs of words, with the fame undi- ftinguiih'd phrafe comes in among the characters pr xlv.4>of Chriftjefus! In his Majefty he rides profperoujly 7. becauje cf truth; he loves righteoujhe/s, and hates wickednefs. His mouth Jhall fpeak^ truth, wickednefl is an abomination to his lips, all the words of his mouth are in righteoufnefs. The former of thefe is what the enemies of our Lord do rather choofe to flick at than the latter ; and Pro. viii. 7,8. God rece'ivd up into Glory. 667 *nd give their argument this turn, that it'spoffibleS E R M. a Perfon may have all that's afHrm'd of Chrift as XLVI. to his truth and integrity, and yet be no more than ^""""^^T^ a creature. They that are with him in heaven, are true and faithfuU and this title ought to compre- hend all the churches upon earth. *Tis the im- perfed:ion and fcandal of our focieties, that men Jpeak^Ites in hjfocrijte ; and it will be a happy, tho* a very fevere reformation, when the remnant oflfiael fiall not do iniqmtjy nor tell lies, nor Juffer a deceit- ful tongue to be found in their mouths. Whether fuch a purifying of the fons of Levi happens in our day or no, yet we hope our next look, and our next remove will be to a place where nothing enters that defiles or "works abomination, or loves and^^v. xxii.' makes a Ije. All the armies that follow the Lamb 27. are called, and faithful, and chofen. The hundred forty and four thoufand that attend him upon Mount Sion are not only diftinguifh'd by his Fa- ther's name in their foreheads, but by fomething that lies more within : They are without guile before xiV. 6^ the throne of God, Thus much then we muft own, that the mere charader of truth is fo far from being peculiar to God, that it ought to belong to every creature, and will be found in the general afTembly and church of the firft born, whofe names are written in heaven. But I do not fee how that's any de- fence againft the argument I am upon ; for tho* truth is one of the communicable perfections, and what God imparts among the works of his own hands, yet it's plain, with an evidence above that of the fun at noon day, that under this head he fpeaks of himfelf. And therefore if the word can fignifie no more than what may be afErm'd of a creature, 'tis wrong plac'd among the names of the Peity, To 66% God received up into Gloryi S E R M. To what purpofe does Mofes leave the yews a XLVI. {-Qj^g ^Qj. |.|^gij. anniverfary devotion, in which he ^"^^^^^^^""'^ introduces the titles of his God with great folem- Dm.xxxii. nity ? Give ear, O heavens, and I wilt Jpeak, and 1, 2. hear, O earthy the words of my mouth, hecanfe I will puhliJJj the name of the Lord, afirihe ye greatnefs to €tir God, Would not any one expecl, after fuch an alarm to heaven and earth, that what he calls the name of the Lord is to be underftood of fomething above all the (hares that man can have in it ? and yet he faith no more than what maybe affirm'd of every Saint in heaven, according to the methods of interpretation that are us'd when any thing is Vcr. 4,; faid of Chrift : He is a roch^ and his worhjs perfelfj for all his ways are judgment, a God of truth, and without iniquity, jufi and right is he. It is evident that the charader of truth in which he afcribes greatnefs to the Lord muft be number'd among the perfections of the Divine Nature. Jer. X. 10. We readof him elfewhere, that he is the true God, and the everlafiing King, Nebuchadnez^z^ar, when he iffu'd his proclamation, that all nations fhould ho- nour the King of heaven, gives this reafon for it, Dan. iv. becaufe all hts works are truth, and his ways jtidg- 37- ment. Thus was he ador'd in the faith of his people. Abraham therefore believed, but it was Rom. iv. before him who quickens the dead, and calls the things '7» ^S, that are not, as tho' they were. And againft hope, he ^^» ^°* believed in hope, judging him faithful who had pro- mi fed. This v/as giving glory to God, which is a name that the adion could never bear, if it did not fignifie a dependence upon him for that which no other has, and a confidence in him that we dare not place upon the beft and higheft of all crea- tures. Now 'tis thus that the Scripture has fpoke o? Chrift Jefus, and left us no directions to read his charader with a draw-back. I need not be afraid t9 God received up into glory. 66^ to fay the fame things of him that I do of theS E R M. Father, when the holy Spirit has done fo before ^^^1. me. If I find the names given with an equahty, ^^-'^^'V I mil ft endeavour to prefer ve it, however incon- ceivable it may be to a corrupt and a contraded mind. Thus When Chrift tells us, he is the jmjy the ^^^^^j joh.xiv.(?' and the lifcy I cannot but imagine, though in thofe words he declares himfelf to be a Mediator, yet there is fomething in them that carries our thoughts a great deal farther. He is the way, becaufe no man comes to the Father but by him ; that name plainly figni- fies his office. But how is he the trmh f Not merely as grace and truth came by him ; not becaufe he pub- lilhed it to the world, for then all faithful minifters may be call'd the truth. Certainly as calling our felves the truth and the life, becaufe wemakea decla- ration of both would be too much for us, fo fuch an interpretation of the words is too little for him. If he is not equal to the Father, would it not have been better, more modeft in him, and more fecure for his people, had he not us*d a word with fo much freedom, by which the great God has fo often revealed himfelf ? Is it not an unhappy fnare to his difciples, and all the ages of his people, to tell them, that as they believe in God^ he would , ^ ^j^, . . have them alfo believe in him; and immediately after fuch an exhortation, fpeak of himfelf as the Scripture has always fpoke of God ? As he had claim'd an ec^al faith he lays hold on an equal title. The diftindion that wc make in the fenfe of thefe expreflions can never be fafe unlefs we had an eafy diredion to it in A^ words them- felves. / How well did he keep his diftance in that pray- er. Father^ let this cup pafs from me, yet not as l willy but as thou wilt \ Any one may fee that he is there to be confider^ as an inferior to the Father; and what 6yt Got) recei'vdup into Glory. S E R M. what a fmall matter in other places would have pre- XLVI. vented any perfons faying that they are equal ? Could ''■^"^^^"^ he not have hinted to his difciples, that he call'd for no more than a fubordinate faith to a fubordi- nate God ? That though he bid them believe in him as they believ'd in God, yet he meanc it on- ly in a lower way I And though he is the truth and the lifcy yet he is not the fountain of life I Did not he know how mankind are apt to wor- fhip and glorify the creature as they do the Crea- tor ; and is it likely he would have given the di- redions fo loofe and unguarded as he has done, and inftead of opening the difference between himfelf and the moft High, leave the matter more entangled and Joh-x»v.7,obfcure ? Jfye had known me, iaith he^ yeJJjould have ^* ^^' known mj Father alfi^ and henceforth je have both known him and feen him. He that has feen me has feen the Father ; / am in the Father and the Father in me. Who could imagine that the Scripture had the leafl: defign to encourage the thoughts of a diftindi- on in nature between the Father and the Son, when every divine title is given to them in common I What ? have we never a peculiar name for our God in all his book \ Has he no words that belong to himfelf^ Is there an infinite difference between him and the Mediator with refpe^fl to his being and perfedion, and has the holy Spirit found out no expreffions to fhew it ? *Tis his work to glorify Chrifl, and how does he do it, but in the way that Job. xvi. our Lord has informed us of \ He pall take of mine }M^S* and fhew it unto y OH. What*s that? All that the Father has are mine^ therefore^ with refereiice to that fulnefs of the Eyif yj / f<^dy he pall take of mine andJJjew it untoj^u. I can eafily accommodate that title to Chrift in Rev. i. 5". his lower nature, that he is the faithful witnefs ; but methinks it founds a great deal more in orher pla- ^i "»• 7» ces. Ihefe things faith hf that is hoh/^ and he that "" "•■ ~ " ' is God recewd up into Glory. 67 1 %i truey he that has the key of David, who opens and^ E R M. none can jlmt, and JJjtits when none can open. So a- XLVI. gain, Thefe things faith the Amen, the faithful ^«^,)^;^f"^(7^ true witnefs. Can we ^o any higher in ^peal^ingp^'j^xxvi. of him whofe mercj is above the heavens, and his y. trnth reaches to the clouds f When we fay. Who is a flrong Lord like unto thee i^lxxxix. 8. or to thy faithfulnefs round about thee ? Would not any one think it was an adoration, that it could not be given to a creature without falrtiood and blaf- phemy? And yet this is the fong of the Lamb, Jufi and true are all thy ways, thou King of Saints, Rev. xv. % . He that fits upon the white horfe is called /^/r^////xvi. 11,13. and true, in righteoufnefs does he judge and make war Who is this I He is clothed with a veflure dipped in blood, and his name is caWd the Word of God. We read of a falvation in Chrifi Jefus, and then it's ad- ded, If we deny him, he will alfo deny us ; he abides 2 Tim. ii. faithful he cannot deny himfelf, *Tis juft the fame 'J. that is faid of God, that he cannot lie. Tit. i. 2, The religion of the heathen taught the dodrine of a fupreme and fubordinate God better than ours does. The titles they gave, the devotions they of-* fer'd were plainly diftinguiQi'd. They fpake one way of him whom they reckoned to be Pater ho- minumq', deumq\ Father of men and of gods, and with more diminution of their inferior deities. But our Bible is a mere heap of confufion accord- ing to the Arian argument. We have an account of the fupreme God, who, they fay, is no oth^r than the perfon of the Father. We are alfo led to confider che Son as infinitely below him, and yet there is not one title, attribute, or glory mention- ed of the former, but what is equally given to the later. Were ever people fo unhappy as Chriilians are ? We mud make a diftindion, and yet the book we go by has not taught u$ how to exprefs it* Thus the Son of God is come and has given us an ^ joj, y^ ttnderjlanding z«. 6^1 God receivd up into glory. S E R yi-'Underfianding that ive may l^ow him that is true. XLVI. Yet he faith the fame of himfelf that he does of \>yH^^ the Father , for ive are in him that is trus^ even in his Son Jejiis Chrifty this is the trUe God, and this is eternal life, 5. Holinefs ^nd goodnefs are other attributes of the Divine Nature, and proper characters under which we are to conceive of a God. The objec- tion that this is liable to is the fame with what we have clear'd off under the former head ; the fame anfwer will do, that tho' thefe are qualifications found among creatures, yet there is a fenfe that limits them to the Divine Nature. The great God is fo holy and good as no other ft Sam. ii. being ever was, or ever will be. There is none holy 2. as the Lordy for there is none befides thee. We de- lighted in that name, the holy One of Ifrael, Thon art Pfal.xxii. holyy faith Chrift himfelf, O thou that inhabiteji the 3. fraifes of Jfrael. In the days of his flelh he re- -^aitt. xix.nounc'd this title as a man, Wjy callefl thoti me good ? ^ \7* there* s none good but one, that is God. Ceriainly there was no harm in calling him good majiery 'tis a name that we may lawfully ufe to any ferious perfon, efpecially one who teaches the way of God in truth : but our Lord would tell the young man, that goodnefs was a divine attribute, and is among the titles that belong to God. Now examine whether the Scripture has fet any bounds to this in the account that we have of Chrift Jefus. *Tis a dodrine that the devils own'd, / J^ow thee who thopi arty the holy One of God. This is above tho fcorn of a prophane wit, for as the Apoftle fays, If thon believe/} there is one God, thou dofi welly the devils alfo believe and tremble. But Luk,i.3y.t>efides, it is what the Angel faid. That holy thing that fl^all be born of thee jjjall be called the Son of God, This is more than could be faid of John the Bap- ?{/?, though he was to be fWd with the holy Ghofi from God received tip into glory. C77, from his mother s ivomb. But antecedent to Chrlfl'sS E R M. iandification as a man, he is call'd the holy things XLVJ, becaufe the holy Ghofl: t/ould overlliadow his mo- ^'^'^ ther, and the power of the highelr come upon her, which are words that confound us ; they ftrike our minds with an awe, for they are all the de- fcription we fhall ever have of a tiling we iliall ne- ver know. Thus do they fpeak of him, Againji thy j{^^;^^^ji holy chad jfeff^s have they tal^n coHrifel, and let 30. Jigrjs and 7vonders he dorn^ in the name of thy holy child Certainly this account fignifies a great deal more than the purity of the human nature; for it was not that that the people of Ifrael appeared again fi:, but his pretenfions to the divine. It was not th^ in the name of which he defir'd Hgns and won- ders to be wrought. Ananias tells SauU I'he GodhSi'i xxii. of onr fathers has chcfen thee, that thofi fiouldeft l^ow H* his will, and fee that ytiji One, and hear the voice of his month, 'Tis the fame title that Peter had us'd before to the Jews, Ye denied the holy One, and ch. iii. 14, the Jnfl, anddcfired, a murderer to he granted to yon. You may indeed pull down thefe majedick names, and make them fignify no more than they would have done, had they been given to a creature. But will not a common reader be am?.z'd when you tell him, that the holy Spirit ^\\o fpeaki here as he us'd to do of a God, does nor mean one ? Let us enquire mto the adorations of heaven, ^ Behold, there ivas a throne fet in heaven, and one fatR^v. iv. 2? on the throne ', he that fat was to look, f^pon like a jaf- fer, and a fardine ftone. Let any one now tell me, whether it is moft proper to underhand this of a God manifefl: in the flelli, or o^ the Father whom no man has feen or can fee ^ You read afterwards of four heajis, which might have been tranfiated more de- cently as it is in the prophecy ofE^eklel, four living creatures. It is faid of them, that they rej} not day ^^^ c^ P^ ' " ^ Xx " mr io,\ I. (?74 God recelvd up into Glory. S E R y\. nor night, fajing^ holy, holy, holy. Lord God Almighty '^ XLVI. j^IjIqIj was, and is, and is to come; and they give ^'•^^'^y^^ thanks to him 7vho Jits on the throne, and lives for ever and ever, faying', thou art worthy, Lord^ to receive glory -, and honour, and power ; for thou hafl created all things ^ and for thy fleafnre they are, and were created. Is there any thing in this, which the Scripture has not in other places given to Jefus Chrift? We often read of him, that he was, he is, and he is to come ; and tho' fome will tell us, that it is too much to call him Lord God Almighty, yet Thomas could fay, My Lord, and my God. And we know, that xxi. f, he fits upon the throne, and makes all things new. And CoL i. i6'he has created all things. By him were all things 17. created, that are in heaven, and that are in earth, vi^ jihle and invifible, whether they be thrones, dominions, principalities or poivers ; all things are created by him, and for him ', and he is before all things, and by him all things conjiji. And Whether we have any ground to fay, that the Angels give him the repeated adorations of holy, ho- ly, holy, let us enquire into the Scriptures. The moft remarkable place, where we meet with that a- bounding manner of praife, cannot be underjflood of any other befides him. It is Ifa, vi. i. The Lord fat upon a throne high and lifted up, and his train fdl'd the temple. Above it flood the Seraphims, and one cried unto another, faying, holy, holy, holy, is the Lord of hofts, the whole earth is full of his glory. His traia iilling the temple, and the whole earth being full of his glory, are plain intimations to whom thefe titles belong. When the prophet faw the King, the Lord of hofis, we think it moft likely that he meant that King who fhould be born 10 David i nor was the retinue and pomp with which he appeared too much for the Mejfiah, for he had Angels always to attend him, both out of heaven and into it ; both at his birth when he took our nature on, and at his afcenfioa when he took it up. But God recei'vd lip mtoQloy, 67^ But we are not left to guefs and fuppofe, andS ER M. beg our way into :i\-\ interpretation. I'he holy ^'-^^• GhoH: himielf is our cxpofiror ; the Evangchd" y^/;;^ ^-'""yN^ tells us, The fe things ^a'ld Efdias when he faiv his glory \Q\i^xU, and /pake of him. Saw whofe glory ? His whom 41. the Pharifees would not confels though they did believe him, left they JJjould be put out of the fyna- gogue. Excommunication was to them more dread- ful than infidelity. Was it the Fdther whom they were thus afraid of owning? No certainly, every one knows who it is they would not confefs, and this is the very perfon whom Efaias fpake of; and at the time he did it, he faw his glory ; the Angels appeared to be employ 'd in fuch a manner as they never us*d to any but the great God, crying, holy^ holy^ holy„ Can't they worfliip a God either in earth or in heaven with titles that are incommunicable ? It was a crime in Lucifer to fct his throne as the throne of God, and to be like the mofi high : and will our bleffed Saviour fufFer his people to approach him as if he thought it no robbery to be equal with God, when it certainly muft be the vilefl: of all robberies \ Are we by the direflion of the Scripture to fpeak to him in fuch a manner, that we cannot pofTibly outdo it or go beyond it in our applica- tions to the Father \ Has he not only the fame titles^ but the fame repetitions of them \ How proper would it have been for him to check the Angels as he did the young man in the Gofpcl, " Wi:)y call ye *' me holy, there is none holy as the Lord, for there '' is none befides him? Don't confound your re- *' fpeft to m^e with the language of that religion '* that is only ov/ing to him." Had any fuch cau- tion as this been revealed, it might have intruded two worlds at once. But let Angels and men go on in their old way, honouring the Son even as they honoHr th Father ; and though Tome afuong u^LVII. Saviour, So again, upon this head he expofes the ^^-'^'V^^ folly of idolaters. Remember the former things of oldyxW^,^ for I am God, and there is none elfe ; / an^i God, and there is none like me, declaring the end from the begin- ning^ and from antient times the things that are not jet done, faying, mj cotmfcl fjall ftand, and I will do all mj pleajiire. Here he proclaims an exigence which was alone with himfelf, and he mentions that as the foundation of his independent counfels. 'T would be a fraudulent ufage of this, and the like places, to affauk them in the way that's taken with feveral others, and tell us, that thcfe words in the beginning do not fignify any thing that \ud no beginning; for either the holy Ghofl: has in fuch phrafes given us the eternity of God, or he has not mention'd it at all, and fo has left us nothing about that which is the firft principle in nature. When we read of an eternal purpofe, that he had in himfelf before the world was, 'tis not to be debas'd and plunder'd; we are to look upon it as a relblu- tion taken, not only before our world was made, but laid in the mind of him who had all being within himfelf. Here let us enquire whether this is not a glory that the holy Scripture has given to Chrift Jefus in language that's eafy enough to be underftood. We read of Afelchiz>edek^ as a Type of him, that he had neither beginning of days nor end of life; ^/^r Heb. vii.3 made like the Son of God, abides a prieft cominHally. What the Bible tells us of the Son's eternity is lia» ble to no other objedion than may as well be brought againfb the Father's. Does not the Pfal- mift write of the moft high God? Does he not declare the name of the Lord, of Jehovah, -when pj^i, cif. the people are gathered together and the kingdoms to 11,-27, ferve the Lord ^ He fays, O my God, thy years are X X ^ throHghoiit 6^o God receiving up into Glory. S E R M.throtighoat all generations ; of old thou hafl laid the XLVII. fg^^^ations of the earth, and the heavens are the ivork^ ^'^'^^T^^ QJ f'yjlyiQ hands ; thej JJjall perifl?-, hut thou ffjalt en- dure ; jea all of them JImU wax old as a garment y as a vefltire fljalt thou change them, and they JJjall be changed 5 but thou urt the fame, and thy years have no end. This is with very little alteration of the Meb.i. 10, words applied to Chrift, Thou Lord in the begin- II, iz. Yiim hafl laid the foundations of the earth-, and the heavens are the ^vorh^ of thine hands 'y they fJoall perijh but thou remainef}, and they fhall all ivax old as dtes a garment, and as a vefiure (halt thou fold them up, and theyjhall bechangcdj but thou art the fame, and thy years fhall not faiL John!. 1,2. We read tliat /;; the beginning was the V/ord, and the Word was with God, and the Word was God : The fame was in the beginning 7mth God. The Socinian inrerpretatioii of that pafT^ige was this, that in the beginning of the Gofpel Jefus Chrift was, he was then with God, i, e. employ 'd by him, and he was God by donation and appointment to the office of Mediator. They believed no more of him than J^£lsii.2 2.the perfons did who crucify'd him, that he was a man approved of God by miracles, wonders, and figns, which God did by him in the midft of the JewSy as they themfelves alfo knew. But though the word of the Lord is for ever, yet errors grow old, and the opinions of men who have rofe up againfl: a divine revelation change and vary with the humours of x\2^ts. This expolition '^ is nov/ as much decry'd by thr^fe who will not al- low the Divinity of Chrill, as it is by thofe that maintain it ; and fo it will fare with their opinion as much as it is now in vogue, with a few years gray hairs will appear here and tliere upon it. It will be no longer admir'd than whilft it's a new fcheme, and as time itfelf fliall eat out that charader, {o that which decays and grows old is ready to vanifj aivay, Whilil 4 the God receiving up into Glorj'. 6%\ the truth of God is ftill the fame, like a rock inS E R m: the lea, tho' it's dafh'd with waves of all forts, and XLVII. bruil^'d with winds from all quarters, yet it re- ^^^^^'^^^ mains unmov'd. The oppofition that*s made to it vanes juil: as Satan finds it needful to change hands, but the do(5lrine itfelf is flill the fame that it ever was, and ever will be. We have no other term of communion or ground of Chrirtian concord than every generation of God's people had before us. This was the only unitj of the Spirit^ and the only bond of peace feventeen hun- dred, years ago. That 7i'hich was from the begimwg^ ^ j^j^ j which we have heard-, which we have feen with our ,, 2, 3. ejes^ which we have looJ^d apon^ and our hands have handled of the word of life ; for the life was manifefi and we have feen it and bear witnefs^ and fl:)ew unto you that eternal life, 7vhich was with the Father, and 7vas manifefted to us. What he calls eternal life, is to be underftood of a Perfon, and not of a thing, of one who was manifefiy whom they faw wiili their eyes, whom they look'd upon, and their hands handled, which cannot without a violence upon language be applied to the future glory ; becaufe that is not feen, for it does not appear what we fall be. He here fpeaks of one who was born in time. The life, as he -faith, was manifeft, and we hnve feen it, and bear witnefs ; but then antecedent, to fuch a dif- covery, this eternal life was 7vith the Father, As in his Gofpel he call'd him the word, fo here he calls him the life, and upon the preaching of this doclrine were all iheir focieties founded; as he goes on to tell them, that which we have feen and heard, declare we unto joti, that ye alfo may have fellow fuip ivith tis, A fellow riiip without fuch a declaration is what the beloved difciple knew nothing of; and the reafon is plain, becaufe it was a fellowfljip with the ver. 7. Father and with his Son Jefns Chrift. And it's only if we walk^in the light as he is in the light, that »'f can have fdlowjh/p with one another* The 6^1 God receiving up into Glory. S E R M. The objedion that's brought againft this tefli- XLVJI. xnony is like a fword in a mad man's hand, that ^■''''^^'''*^ cuts his own flefh; it flrikes as much at the error they maintain, as it does at the truth they oppofe. We are told that thefe words in the heginn'mg was the word do not prove the eternity of a perfon any more than the firfl verfe in Genefs proves the eter- nity of the creation, when it's faid. In the begin^ Tiing God created the heaven and the earthy and that the expreffion in both places muft take its fenfe and force from the things that are fpoken of. In one Mofes gives us an account of the world, in the o- ther the Evangelift writes of the Gofpel. This may be pleaded by a Socinian, but it comes ill from the mouth of an ^rian ; for thefe do own that the Son of God had an exiftence before all worlds, and they bring this very Scripture to prove it. Now if the words do refer to a being that he had before his incarnation, tliey may with as much propriety fignify the fame that they do when ap- plied to a God ; and if his being with God may be underftood of a Perfon that is limited and de- riv'd, I cannot fee why an Atheift may not take the fame liberty with the Phrafe when it is fpoke of the Father, that others do when it gives us an account of the Son , for we are ex- prefly told, that all things were made by him-, and withoHt him was not any thing made that was made ; in him was life, and the life was the light of men, Confider what the Apoftle tells us, Jefus Chrifl Hcb. xiii. is the fame y eft er day ^ to day, and for ever. Compare ^- this with what we are told of the Father of lights^ ]zmA.iy.flj^j jjjitlj \)iyyj, tloere is no variablenefs, nor JJjadow of turning. We are direded to be as clear and fix'd as poffible in this article by the following words. Be not carried about with divers and ftrange doBrines* 'Tis the fame exprelTion that another writer ufes, 4. when God recemng tip Into Glory. 6% 7 when he defcribes thore who are departed from the s E R M. faith, they are cloptds withont -watery carried about of xlvii* ' ivinds. Thefe dodrines that arc divers from one ^^y^sfs^ another, znd fir ange to the people of God, we are to keep our ground againft; and you will judge what they are by their oppofition to that great truth he had laid down before. J^ff*s Chrifl is the fame yefler day y to dap and for ever. If this is ap- plied to the human nature the propofition '\% falfe, for that fubmitted to great variations, he was dead and is alive ; and if you refer it to his mediation, that alfo is not unchangeable s for there is a time when the Son himfelf ihall be fubjed:, /. e, declared in a moft publick manner to be lb, and fhall then give up the kingdom to the Father^ that Cod may be ally and in alt. The kingdom that the Apoftle there fpeaks of cannot be the famewith what the Angel mentions to the Virgin Mary^ He fijalL rule over thehoufe of Ja- cob for ever and ever^ and of his kingdom there Jhall *' ^^' be no end. In one place the kingdom is to be given up, and in the other, there's to be no end of the kingdom; with refped to the former, Jefus is not the fame yefterday, to day, and for ever; and there- fore if we are not to conceive of him in a cha- racter higher than his mediation, thefe Scriptures cannot be own'd with truth ; for to fay that his being the fame for ever may lignify that he conti- nues for ever fome way or other, is trifling both with words and things ; or to fay, that for ever (ignifies a long time, to the end of the vilible cre- ation, is fuch an infult both upon language and the myftery it belongs to, as proclaims a man to be void of fear ; fuch fooliih and unlearned queftions only gender ftrifes. Suppofe I Ihould fay of the Father of lights, who is without any variablenefs or fhadow of turning, that he is the fame yefterday, to day, and for ever, would not all mankind take the (584 God receiving up into Glory] S E R M. the terms to be equivalent ? or can any excepri- XLVII. QQs be made to the latter, that would not have ^^^'^^^"'^^ the fame force againft the former? When an author tells us, as he that writes againft hlr. TroJJe's arguments does, that Chrift cannot be unchangeable, becaufe he was born, he died, he rofe again, and went to heaven, does not fuch a one virtually fay, this Scripture is to be ras'd out. May we not plead as much againft his being the fame for ever, as againft his being without any variable- nefs? Indeed if there was any pretence for ufing this text as they do that i Job, v. 7. it would have diverted the difpute, and then we muft not have argued about the meanings but the authoritj of a ilngle verfe ; not what it faid, but whence it came, juft as a man who cannot anfwer the charge of an indidment demurs to the jurifdidion of the court. This confronting of copies is much eafier work than anfwering of reafons,- but here's a text in full force, we find it in a chapter that's ungar- bled, and what fhall we do with that ? Nay, to this 1 may add a multitude of other places. Thus Chrift tells us himfelf under the ti- Prov. viii.tle of wifdom, that the Lord pojfefi him in the be- 22, 23, ginning of his ways before his works of old, he was fit '^' up from everlafiingy or ever the earth was ; when there was no depths he was brought forth, I am fen- lible that thefe expreftions di being fit up, and brought forthy will be catch'd at as an abatement to the truth that I am contending for ; but I will leave you to confider what the criticifm would end in, if it was applied to another text that I have alrea- dy given you, which certainly ftands for a decla- ration of God's eternity. That Ifa. xliii. Before me there was no God form' d, neither f jail there be after me, Suppofe we fhould ufe this phrafe, the form- ing of a God, as they do the other, I believe you would tremble at the grofs produce of fuch an ar- gument, Agaia God receiving up into Glory] (?8y Again you read, Oat of Bethlehem Ephratah ^7^5 E R M. JJjall come forth to mcy that is to be a ruler in IfraeL ^^^^I- This is eafily to be underflood of a natural birth, J^^J^^'^T and a fpn-itual kingdom. But then it is laid of him who is thus to be born, that his goings forth have been of old from everlafling. Some late authors are impatient when we diftinguifh between two na- tures in the Perion of Chrifl: Jefus, tho' you often read of him thus, in one and the fame verfe : His coming out of Bethlehem cannot be that going forth that IS mention'd afterwards ; nor would a King that was then future be faid to be of old, and from everlafting. If it is objeded that the word from everlafling does not always fignifie a proper eternity, I believe it may be fooner faid than prov'd. And till I meet with a paflage in Scripture, where that which had a beginning is faid to be from everlajiing, I muft take that opinion to be no more than the ftorm of a terrible one, which, for all its found, is only a blaft againft a wall. I durft no more fet bounds to that exprellion, His goings forth have been from everlaftingy than to the other. From evcrlafting to, everlafling thou art God. I'm not one of thofe that pretend to declare his generation. The Spirit who fearches the deep things of God has given us the ti- tles of Father and Son in the fame language ; and I am fure, that the fpirits who tell us of a difrincli- on between 'em, and will adjufl the value of words, have made no fuch fearches as thefe are. Let us therefore fpeak as thofe who have receiv'd not the fpirit of this worlds bm the Spirit 'which is of Gody i Cor. ii that we may know the things that ^e freely given to us of God. ' 7. The great God takes pleafure to be known as the chief agent in all the works of nature and grace: Of him, and thro' him, and to hi-n are all Kom jtbingSy to whom be glory for ever ^ Amen, Thus the 3^ harmonious IZ. 6^6 God rece'wmg up into Glory. S E R M. harmonious inhabitanrs of heaven are finging to ^y^rsij^^^^ TIjo/^ haji created all things^ and for thy pleafure Rev. iv. ^^^y ^^^ ^^^ '^^^^^ created. And believers upon earth II. can fay, Onr God is the God of falvation^ in his hand Pf.lxviii. are the deep places of the earthy the flrength of the hills xcv. 4, 5", ^^ f^-^ ^ij^ . ^lyg p^ j^ IjIj^ ^^^ ^^ made ity and his * ^* hands have forrnd the dry land, O come^ let us wor- jhip and bow down, and hneel before the Lord our maker -i for he is our Gody and we are the people of his pafiure, and the p^eep of his hand. To fuppofe that the Mod High made the Son to bean agent in the creation, and the Spirit to have the management of our redemption, and that the Divine Nature was not immediately employed in ei- ther, is a fcheme that 1 fhall take in pieces in the next difcourfe, and let you fee that it is difho- nourable to the Father, as well as to the Son and Spirit, and brings in the old Heathen notion of an unadive God, only froth*d up with the nonfenfe of two omnipotent creatures. Such folly as this xnuft never be charg'd upon the holy Scriptures; 'tis indeed talking without book, I'm fure, with- out that book.' At prefent I will confine myfelf to the point that I gave you in laying down the head, that it is the charader of the Deity to be chief a- gent both in nature and grace. God has always mentioned this as his peculiar : The heavens are the work^of his hands y the moon and the ftars he has or-- daind. We can go no higher in our notions of Heb. ii. him, than that it is he for whom are all things^ and ^^' by whom are all things* They are for him as the great end, and by him as the chief caufe. Now, Col. i. 16. It is faid of the Son, that all things are created by him and for him. What's the difference be- tween thefe two texts ? Why muft by him in one place fignifie only an inftrument, and in the other a fupreme agent \ And why muft for him in one Scripture declare a fubordinate, and in the other aa " ultimats God recehnng up into Glory. 6%j ultimate end ? If God had defign'd this diftinfti-S E R M. on for the life of his churches, he could ealily have ^^^^'• given ir. I'm fure, they that talk againft the ufe of human words in divine things, are forc'd to contradid themfelves; for without the barbarous terms of a fubordinate Deity^ a deriv'd, independent, and originated Godhead^ 'tis impofifible to drive in their notion. There murl: be a great noife of axes and hammers in the building of their temple, much lifting up of thofe tools that pollute God's altar, If thefc are not words that man's wifdom teaches, I know not what is, confounding us with philofi* phy and vain deceit -^ after the rudiments of the world, Col. ii. 8, after the traditions of men^ and not after Chrij}, Suppofing we were to have a catechifm in Scripture-language, which that party have fo long demanded, what would they get by it ? Is it not eafie to drive 'em out of thefe beloved meafures \ as for example, if the firfl: queftion is this, what's your opinion of the great God ? you cannot an- fwer better, than that it is He for whom are all things^ and by whom are all things, : or, that he has created all things, and for his pleafure they are and were created. If the next queftion be, who is that Jefus in whom we have redemption in his bloody the forgivenefs of our Jinsf The Scripture has taught us to fay, that it is he by whom all things are created Col i. i6^ that are in heaven^ and that are in earth -^ vifible and ^7» . invifibUy whether they be thrones, or dominions, or prin^ cipalities^ or power Sy all things are created by him and for him ; and he is before all things-^ and, by him all things con/ifi. And does not fuch a text teach us to an- fwer the quelHon we find in another, Hafi rWifa.xl.i3.' not known^ hafi thou not heard^ that the everlafting God, the Creator of the ends of the earth faint eth not^ neither is weary : there is no fearching of his under ^ ftanding ? If you fliould ask again, who is our God \ we cannot anfwer in better ^Yords, than that 688 God receiving up into Glory, S E R M.that our God is the God of falvation : And if yoU XLVII. follow this with another queftion, Who is that ^"^"^""^^^^^ Jefus whom we look to? you may fay, the amhor and finijher of jottr faith, or, the amhor of eternal falvation to as many as obey him, neither was there falvation in any other • Is it by any human decifion, or remote and un- certain confequences, do we depart from exprefs words of Scripture, when we fay that Chrift is equal with God, in the v/orks of nature and grace \ Say we thefe things as men, or faith the Gofpel the fame alfo ? what \ fhall a God be known to be the God of falvation, and fhall a creature Heb. V. 7. be the author of that falvation^ Shall they in hea- ven adore the great God for his having created all things, and fhall the things they admire him for be the work of another? When will vain words have an end, or how long will they darken the counfels of God by words without knowledge f If they tell us that God created thefe things both in nature and in grace by Chrifi as his inftrument, why fhould that inftrument take to himfelf the glory of a chief agent, and fpeak of his own per- formance in royal language, in the fame words that are us'd by the Supreme Efficient? Shall the ax boafi itfilf againft him that hews therewith, or flmll the faw magnifie itfelf againfi him that fhakes it ? Muft there be any room for fuch a complaint in the laying of our falvation ? What care did our blefled . Saviour take to talk like one who came down into a lower nature? When he fpeaks as man, he tells us plainly, that the Son can do nothing of himfelf, but what he fees the Father do. And why fhould not all the account we have of him be thus guarded ? for, when he faith, My Father works hitherto, and I work^: that he gives eternal life, that we know that eternal life is the gift of God : that he is the author of faiths tho' faith is the opera^ tion God received up into Glory] (5 8 9 tlonofGod: that he is the FimJJjcr of it, tho* he that^ E R M. has -ivr ought m for the fe If- fame thmg is God: that ^^^}\ ht gives life, and gives it wore abundantly ^x\\(S it iSiQh'^TTo God who works in us both to will and to do. Howphtl. ii. IS it poflible that thefe Scriptures iliould be macch'd 13. to one another, without fuppoling an equahty be- tween the Father and the Son \ There's one God and^?^- iv- ^• Father of ail, who is above all, and thro' all, and in us all. And yet Chrifc is over alU God blcjfed for GiLW. 10, ever, and Chrtfi lives in us, Chrifl is in us as our hope of glory. We mult deny thefe things to be peculiar to the Deity, tho' they are always reprefented fo, if One, who by nature is no God, can be capable of doing 'em. There's no need to fay with David, ^fnong^ifjxxxvl the gods there's none like unto thee, O Lord, neither 8. are there any works lik£ t^^to thy worlds. For, here's one like to. him, with a nature infinitely below him, and there are works like his works. The ve- ry greateft and beft works that ever God has done. Creation, Providence, and Redemption are afcrib'd to one who is not his equal. So that tho' God does not give his glory to another, yet according to the new fcheme we muft give that glory to ano- ther. VVe are told of the God of all grace, who has i Pet. vj caWd us to his eternal glory by Chrift Jefus, that he ^°* will make us perfe^l, ftabltjh, ftrengthen, and fettle us. Now this is no more than that the grace ofourLordllom.xvu "Jefus Chrifi JJjould be with us, for he is of power to -4- fiabliflj us. 8. The laft thing that 1 fhall obferve in the cha- racter of a God is, that he has a right to the ho- mage of all his creatures. All things are made/cr him that were made by him, and elpeciallyin that bufinefs that is call'd religion, *ris all d ir eif.d to him. Thou JJjalt 71'orfJjip the Lord thy God, a,:'^ him\h:.:v', only fhalt thou ferve. The laws of devotion he »0' has diftributed among Angels and Saints. When Vol. II. " Y y ^ " thtfc 6qo God received tip Into Glory. S E R M.thefe come into the fame place, they fhall with the XLVil. greatert perfedion of rheir natures be employ 'd in ^"^""^y^^ the fame work K.\d tho' we do not ad as we fhall do in h:.aven, yet wc have bur one objed: of our reverence and godly fear. There's none in heaven whom we have but him, and none upon earth Deu.vi. 4.whom wedefire b. fides him. Hear, O J/raeL faith he in the opening of his law, the Lord our God is one Lord, He puts this in the front of his com- mandments, 7l?o« (Imlt have r.o other gods before me : thoH fl^lt mt bow down :hjfelf unto 'em, nor ferve Um-i for I the Lord thj God am 4 jealous God, Now, The greater that Deity is, that we m?ke to our- felves, the more it engages his jealcufie. We can- not better accounc for it, to worfhip an Angel than an ox that eateth grafs ; but the former will be more refented by a jealous God, than the lat- ter. And if the Son and Spirit are but creatures, our adoration of them is ftiil more provoking to the Divine jealouiie. The greater the rival is, the worfe muil our error be that makes him fo. But has the mod high God exprefs'd himfelf with any fear, that we fhould exceed in our ho- mage to the Son and Spirit \ Are we fo guarded, contrafled, and held in upon our Devotions to them as we are to the Angels f Have either of thefe Perfons in the eternal Trinity faid to any of us. See thou do it noty but worjJ:>ip thou God? no, we find that our blelfed Saviour, who blam'd the young man that knew not his Divinity for falling down before him, takes all the conneded praifes that are given him both in heaven and earth. He fits in the temple of God, and gives out himfelf to be God. And this would be as bad in him, if he was only a reprefentative Deity, as it is in rheman of fin, who calls himfelf a reprefentative Saviour. He has fet his throne as the Moft High. ^ " ' Sometimes God received up into Glory. 6^i Sometimes you have him that fits on the thrones E R M. diftinguifliM from the Lamb in title only, but not XLVII. in praifes. And left you fhould think this argues '^■^^'^'^ two different natures, how often do you read in the fame book, that there is a Lamb in the midft of the throne^ and that he fit i down with the Father upon his throne? Surely thofe people that will il- luftrate the mediation of our Lord, by Jofiph's mi- niftry mE^jpty have forgot that tho' PLvaoh made a prodigious grant, yet he gave this clofure to the whole. In the throne I will be greater than thou. But we have no fuch faving as this in what is faid of Chrifl; fo far from it, that to the Son the Father [not the Pfalmift, but the Father] fiith, Th^ throneyn^i^^ j.3; O God, is for ever and ever* His eftablifliment in the officeofMeffiah would never entitle him to any more than a Subordinate glory. He is not to be worfliip'd upon that ac- count;, if he had not a prior claim. But this is the mind of infinite wifdom ; fuch things are done, that all men may honour the Son as they honour the Father. Nor could it be faid upon any other foundation than that of an equality. He that ho- 1^^ y ^^-^ nonrs not the Sony honours not the Father who has fent him* y i SERMON 6()% R E c E I V 'd ///? tnto Glory. ^ hm^^^&3m^MMm ;;"':5:SERMON XLVIII. S E RM. XLVIII. ^. f^^^^fe^^l A V I N G in thefe particulars given you fome account vvhai: the glory of our Redeemer is, I am in the next place to confider the manner of his coming by it. And the words of my text tell us, that this is what he was receiv'd into.. You v/ill foon apprehend that this expreflion is to be open'd with the fame variety that we have obferv'd in the other. Our Saviour's being received is as different as the glory that belongs to him. For if the word be applied to what he carries his human nature into, it muft be underftood of that which by no means can be faid of him either as Mediator, or as God over all bleffed for ever. And yet as the text led us to conlider all his glory in the feveral parts of his charader, fo his being receiv'd into it may be diftri- buted under the fame heads; that is, 1. We fhall enquire what this receiving was into the glory confer'd upon him as he is man, 2. How it belongs to him as Mediator, 3. In what fenfe it may be faid of him, as he is the fnightj God, and the everhjling Father. As different as thefe names and titles are, the Scripture has concentred them all in him. Nor can we lofe any of *em without a wafte of that do(5^rine that has hitherto nourifh*d us up, and in which we ~^ ' "^" " ^ ■ ■ ought R E c E I V 'd Up wto Glory. 6() } ought to abound ivith thanl^givm^. For tho' our S R R M. great concern lies with him as Mediator, yet de- Xf.viII. nying either of his natures is deftroying the offi- ^.^OP^ ces that he fufl-ains in *em both. I. When it is faid he is receiv'd into glory, if this is to be underdood of the human nature^ there are feveral things that may have their interpretation that way. i. We read that a cloud receiv'd him out of the Apoftles iight. 2. That Angels attend- ed him all along, from his refurredion to the place of his reward. 3. That he is fix'd in heaven, ne- ver to remove out of it, till he comes to judge the world, and fetch up the bodies of thofe that fleep in the duft. 4. That the Father has pronounc'd the great fentence of honour, and given him a name above every name. Thefe things relate to the manner of his being receiv'd in our nature, and therefore fall fhort of that upon which he claims the adoration of his people ; and in going over 'em, we may obferve the hope that is fet before us; for in thefe refpe would be in like 7nayiner as they had feen him go into heaven -y thai is, in a vifible p.ev. i. 7. way, he (JmH come in cloudsy and every eye jjjall fee him. And tho' this intimates liis lower nature as a man, yet it's among thofe things that in o'-her pla- ces give out the majefty of a God. Thus we read Pfal. civ. of him that he is exceeding glorious ; and it appears *» 3* in this, that hs mal^s the clouds his charioty and rides upon the wings of the wind. And again, the church Ifa. Ixiv. prays, O that thou 7vopddfi rent the heavens and come ^' do7vn! Tho' thefe expreilions Hgnifie the greatnefs of God, yet neither of 'em relate to a matter fo important, as that upon which our Saviour was to be leveal'd; I mean, to judge the world: Clouds Pi. xcvn. ^yj^ darknefs are round abopit himy righteoufnefs and judgment arc the habitation cf his throne. The martyr Stephen had a fample of this, when he faw the heavens open'd. The v/ay how that was done is no more to be explain'd than the vi- fion that he had within it, Jefus fianding at the ngk hand of God. The opening of the heavens, the unfolding of thofe everUfiing doors, is what we nev&i: faw ; nor do 1 fuppofe that any of the croud ^boui him could be witncfics to it. His eye was ftrengchen*d R E c E I V 'd Up into Glory. 6^ y ftrengthcn'd to fee that, becaufe afterwards it was S E R M.' to fee no more in this world. However, this a- ^LVIII. grees to the accounts we have of a Redeemer. ^^-'^^^^ Thus we read of his accefTion to tlie reward : I fin>^^^ ^jj in the night-vijion one like the Son of man come -with 13, i^. the clouds of heaven ; and he came to the antient of days, and there 7vas given him a dominion, and gloyjy and kingdomy that all people, and nations, and lan^ gnages jhould ferve him. This coming in the clouds of heaven anfwers to what David faith, He madePf^^- xviii. dttrknefs his fecret place ; his pavilion round about him ^ ^ • 7vere dark^ waters, and thick^ clouds of the skies. Thus will Chrift be revtal'd as a judge ; and when he fo comes, it is in the glory of his Father, Mat. xvi. The powers of heaven JJjall be Jhaken, and then fball ,^ 7 • ^ they fee the Son of man coming with power and great ^^ ^_ ' glory. The gates of that palace are to fly open, and the Lord to defcend with ajhout. He fliall ilTue out i Thef. i\r. of the cloud, jull: as he entered into it, with a joy- i<5. ful noife. In the creation God fet the firmament in the midfl; of the waters, and it divided the wa^ Gen, i. 6. ters that were above it from thofe that were below it. This is reprefented as a body of prodigious firm- nefs, as Elihu faith, Hafi thou with him fpread the skj which is [irong, and as a molten looking-glafs ? i, e, as a piece of fliining brafs able to let the light thro*, and to keep the water in. Now this gave way in a manner that we cannot account for, when our Saviour went back to heaven. There are two im- provements we Hiouldmiake of this noble circum- flance in his being received up to glory. Firfl, That we will ftick clofe to his dodrine, not give up any part of the honour that belongs to him : He that abides not in the doolrine of Chrijl - Jo^- 9* has not God', he that abides in the doctrine of Chrijl has both the Father and the Son. The Apoiile him- felf has led us into this inference, Seeing we Live a Hch. iv, great Highpriefi that is pafs'd into the heavens, thro' 14* Y y 4 one 6^6 Keceiv'd up tnto Glory. S E R M. one heaven into another, Jefus the Son of God, let XLVIII. ^j hold f aft our frofeffion. An indolence about the ^"^^i truth, or a cowardice in maintaining it, are a vir- tual reproach upon One that is gone away with fo much pomp. His piercing the clouds, his entring the heavens, is an argument for us .to hold faft our profeilion, and not be either wheedled or bullied out of it. For Tho' this is faid of him as a man, yet according to his own reafoning, it fuppofes another nature'; Job. iii. for no man has afcended up into heaven, hut he that }l' came do7vn from heaven, even the Son of man who is in heaven. As a man he had not afcended into hea- ven at the time that he faid it, and as the Son of man, he was not in heaven, nor in that characfler did he come down from heaven : But he fpeaks of his going thither, and being there, even whilft he was upon earth ; which no one could fay but he who had declar'd before. Bo not I fill hea^ ven and earthy faith the Lord f If we hold f aft our profeflion in this article, we fliall fcarce be perfuaded to let it go at the pull of a whiffling criticifm upon thofe words, the Son of man who is in heaven. That becaufe the ex- preffion fignifies he was there in another place, therefore it muft do fo in this. He muft have a loofe hold of his faith indeed, who parts with ic fo eafily, and to carry on a force upon a word fhall make nonfenfe of the whole verfe. For if the phrafe 7vho is in heaven fignifies who was in heaven^ it tells us no more than we had in the former fen- tence, that he came down from heaven. Is there a- ny neceffity when I fay I came from a place, to tell you that I have been there \ Does not my coming thence fuppofc all that? But it's plain, our Savi- our was to convince Nicodemm of his Divine per- fedions, and therefore he talks to him of his af- cending into heaven, which cannot be underflood 4 of Received np into Glory. 6^7 of his refufrcdion. But to take off his furprize, S E R m. he affirms again, that even at that time he was in XLviii. heaven. As it had been obferv'd before, that the ^""^^^^^ only begotten Son is in the bofom of the Father y whilftj^fi.i. i8. he declai'd him upon earth. He wslS in the Father^ xiv. lo. and the Father in him. Thoti Father art in me^ and xyii. x i. / in thee. And tho* this Jefus is now fet at nought, and the profelTion we make of him flurr'd byfome, and lampoon'd by others, yet let us hold it faft from the conlideration that we do it in the caule of one who has fafs'd into the heavens. And, Secondly -i This takes off all the objedion of un- belief againfl: our following him. We are ready to fay, How can he judge thro^ the dark^clondl And it is a more difficult queftion, how ihall we pafs thro* it, when we are taken out of the graves \ Indeed how it will be we know i)ot ; but he that open'd the heavens for himfelf can find a way thither for our bodies as well as his own. They who are alive at the coming of the Lordy and th.ey i ThefiV. who fleep in Jefus fhall be caught up together in the ^7» i^, clouds to meet the Lord in the air, when they go to be ever with the Lord ; wherefore comfort one another with thefe words, (2.) Another thing included in his being receiv'd up into glory is the attendance of the Angels. This reaches from his grave to his throne. One of *em came with great power , and roll'd away the Mat. flone from the door of the fepulchre. Two of *em xxviii. u ftaid behind, the one at the head, and the other at 7- the feet, where the body of Jefiis had lain^ to tell his difciples what had happened. As they had made the keepers like dead men, they ftruck a new life into his followers, bidding 'em not fear, becaufe the Lord was rifen indeed. And tho' we do not read much of 'em during his forty days converfe with the difciples, yet when he was to go away, . the fame multitude of the heavenly hofl went witli Iiim up, who came v/irh him down. How 6^Z Kbceiv'd up into Glory. S E R M. How mean foever his abode in the world might XLVIII. [jg^ yg|. j^J5 coming into it, and going out of ir, ^^""ST^ had the magnificence of heaven. This was all a- " long foretold, not only as a reward to the human nature, but as a teftimony to the Divine. For we Pf. Ixviii. read that the chariots of God are twenty thotifand^ e- 17, 18. venthoufandi of Angels. As the tide of God ihews us to whom thefe AngeL paid their homage, fo when they are call'd his chariots^ it refers to fome particular feafon in which they gave their atten- dance. And you read in the next words when that was. Thou haji afcended up on high, thoti hafi led captivity captive, *Tis in vain to wreft this lafl expreflion from an application to our Saviour, and to that very period that I am now fpeaking of. The Apoftle by repeating the whole pafTage has fix*d this fenfe upon it. And they muft be hard put to it, who will fay that the chariots belong to one, and afcending up on high is the ad of another. He who afcended is our Saviour, and he who was the ov/n- er of thefe chariots is the moft high God. The Angels lov'd his human nature as the bed fervant to the Divine ; but yet it was to a God appearing and manifefting himfelf in that nature that they paid this eminent duty. As a man the Angels had a charge concerning him, that in their hands they might bear him up ; but as a God he was not worfhip'd as tho' he needed any thing ; for Angels principalities and powers, being created by him, v/cre created for him. In all things, and over all perfons, he has the pre-eminence. This Ihews us what good hands we are put in- to. As all the Angels of God, upon his refurrec- tion, are call'd to worlhip him, fo they are fent forth as mwiftring fpirits to thofe who are the heirs of falvation. Upon the road they help 'em on, and ac the end they help 'em up. It is laid of Laz.a- I.ukexvi. -ff^^^ ^jjat he WiiS carried hy the Angels into Abraham's ^^' 4 ^ hojom^ R E c E I V 'd Up into Glory. 69 9 hofom. And they who have done fo much for our S E R M. fouls will wait for the day of fetching up our bo- XLVIII. dies. For the Son of Man comes with his Angels to fever ^^^y^^ the wicked from among the jufi, to gather out of his kingdom thofe that offend and commit iniquity, to fetch out of the graves thofe that are fleeping there, and rebuild the duft into bodies. This we are aflur'd of from what they did to our bieffed Lord. As they received him, fo they are to receive us ; for their love is under the fame rule with ours : Every one that loves him that begoty loves him alfb who is begotten of him. (l^) His being receiv'd into heaven muft beun- derftood of an abode there. The Lord faid unto this onr Lordy fit thoft at my right hand. That Pf. ex. t, exprelTion fignifies both the greatnefs and the du- ration of the dignity: therefore v/e read, that^^z;- ing by himfelf purg' d mvay our fins ^ he for ever fat Hch. I $, 4o7i^n at the right hand of the Majefly on high. The doclrine of tranfubftantiation is folly to our fenfes, and blafphemy to our faith ; *tis impoflible both in nature and religion, that the body of Te- fus fliould be any where but in heaven. He is to come no more upon earth, till he comes to judge it. All the ftories of his appearing in cloyflers,and upoa mountains to fome favourite Saints, make the Chri- ftian religion as ridiculous, as the fables of Jupiter and Mercury did that of the Heathen. When he carried his body up to heaven, it was to ftay there, not to be wanting one moment from the throne. We have no more occafion for it upon earth till the time of the reftitution of all things. The believer, who knows what he talks of, does not defire to fee Jefus in the flefj upon a vifjt to us here below. He is not in heaven, as the Angels are, the melTengers between two worlds, always going and coming; no, but the heavens have v^- Heb. ix. ceiv'd hi?n : He ever appears in the pre fence of God 2+. for 700 Kkc^iv'd u/) wto Glory. s E R M for Hs, The difciples faw him no more. The A- XLVIII. poftle Paul, who faw Chrift Jefus the Lord, did ^^''^''^'''^^ not fee him come down upon earth, but only look- ing down from heaven. His defcending to live here a thoufand years in Perfon is a fcheme fo lit- tle reveal'd in the Scriptures, that the admirers of it are forc'd to feek out many inventions. I know of no fcafon in which he will come up- on earth, but when he comes to burn up that earth, and fufFer it to be no more. When the earth has given up her dead, there's an end of it. It*s firft to be opcn'd, and then to be confum'd by the glo- ry of the Lord. For when he fits upon the great Rev. xxi white throne. From his face both the earth and the II. heaven ivill flee awajy and there jhail be no more place for 'em. When he went to him that Tent him, he had finiQi*d the A^ork that wa*- given him to do ; and therefore fauh, / am no more in the -world, Thofe many declarations that he makes of a con- tinual prefence with his people, cannot be under- ftood of his human nature without a violence both to Scripture and reafjn. Tho* we know him no more after the flefh, yet he manifefis himfelf to us. Tho* he is far above all heavens, in place as well as dignity, yet he is in the midfi of two or three who are met together in his name. Tho' he has left us and is gone away, neverrhelefs he is with us to the end of the world. As to his body, it's no where elfe but before the throne of God ; but there's no fleeing from his prefence^ or going from his Spirit. Here's a twofold comfort for his faithful fer- vants. Firfi, That they truft in one who is eve- ry where : they may in all places call upon the name of the Lord Jefus. Let any perfons try how they can manage the notion of an omniprefent crea- ture, that is both limited and infinite. And, Se- condly, notwithftanding this, it's our joy that we have a Saviour who is confin'd to one place ; In that; Received up into Glory . 701 that nature which he took from us, and took y^r S t R M. us, he's a perpetual inhabitant in heaven. XLVllL In this he is our example; thus it is to be with ^^-^^^^^^ us : Him that over comes y faith he, will I make a Rev. iiu filUir in the tempk of my Gody and he JJjall tjo more * ^* go out, or come in. Indeed we do not go thither with our full nature all at once, as he did. VVe are carried off by parts. Bur, //>/, the Soul is taken up to fland before the throne of God day and Rev. vii. »/g/?^, and ferve him in his temple^ and he that Jits */• upon the throne wilt dwell among us. And, Secondly ^ when the time of the dead comes, then fhall our bodies be rais'd up once for all ; not to flay out a- nother life upon earth, or look back to the places where once they liv'd, zs Lot's wife did, but to be caught up at once; d^7rayr,ao[j,i^a> we (hall be fnatch'd away, and move with fpeed as well as glory, to be ever with the Lord. (4 ) Chrift's being receiv'd into glory, as a man, (ignihes the Father's pronouncing the fentence of reward upon him. He was a righteous fervant^ he Joh.xviL glorified the Father upon earthy and finijjyd the work ^' that was given him to do. For this they could ap- peal to the yejvs : Te men of IfraeU hear thefe words. Ads ii. Jefus of Naz^areth was a man approved of Gcu a- *-• mong youy by fignSt and miracles, and wonders which Cod did by hrm in the midfl of yoUy as ye yourfelves alfo hno^i^. He became obedient to d.eath, even the Phil. ii. 8. death of the crofsy and therefore God has highly exalt- 9, »o>ii« ed himy and given him a name above every name^ that in the name of Jefus every knee pwuld bow, both of things that are upon earthy and things that are in the heavensy and that every tongue fl)ould confefs that Je- fus is Lord to the glory of God the Father. Here are two ri-.ings plainly to be obfervM in that Scripture. Ftrfl^ A dignity confer'd upon a fuffering nature. This is exalted with a happinefs that it had not before. Bur, Secondly^ this is all along 70 z Keceiv'd up tnto Glory. S E R M, along confider'd as united to one who is really Godi- XLVIII. becaufe here's a mention of thofe glories that arc ^^''^^^^'^ underftood to be the peculiar of a Divine Nature. As, in particular, that in his name every knee iliould bow, both in heaven and earth, and every tongue confefs that Jefus is Lord, or that Jefus is Jeho- vah, as the words would have run, had they been exprefs'd in the Hebrevj language. It's true, the bowing of the knee, and confeiling of a delegated empire, might have been given to a creature, if God had not referv'd it to himfelf ,* yet it's now too late to fuppofe that it ever fliall or can be fo, when he Ifa. xlv. has faid, / have fworn by myfelfi and the 7Vord is 23, 24. gone out of my month in righteoHJhefs, and JJjall not return-, that to me every knee flmll boiv-i and every tongue JImU fwear^ and in the Lord^ in Jehovah (hail one fay-, I have righteoufnefs andftrength. Whatf ihall the great God with all that folem- nity challenge this bowing of the knee to himfelf in the old Teftament, and does he give up his glo- ry to another in the new ? To fay, that this is to the glory of God the Father^ does not abate, but con- firm the argument ; for that either denotes an e- quality of nature, or otherwife it is a confiderati- on of no force. It's not to the glory of God the Father, that what he always call'd his own fhould by a transfer be given to one who is infinitely be- low him. And therefore, We have both thefe expreffions united in ano- Rom.xiv.ther place: We mufl all ftand before the judgment 10, II, feat ofChrifi; for it is ii^ritten. As Ilive^ faith the 1 2» Lord', to me every knee foall bow-, and every tongue (hall confefs to God. Its being written that every knee fliall bow, and every tongue confefs to God, is no argument at all that Chrift has the judgment feat, if he himfelf is not that God. But the Apo- ftle who reafons thus concludes upon the whole, 50 THEN (Very one of us Jkall give m account of . --- himfelf R E c E I V 'd tip tnto Glory. 703 himfelfto God. Standing before the judgment feat S E R M. is the fame with giving an account. That judg-^^^^^^; ment feat is Chrifi'sy that account is to be given to*^ God, And tho' he will come to Judgment in the hu- man nature, yet his capacity for it fuppofes a Di- vine. As a man he mufl: have the higheft place, and be above the Angels, but it's only as a God that he fc arches the heart s^ and renders to every one according to his works, for God is judge of all. It's only as God that he beftows eternal life, for eternal life is the gift of God, As God he calls us out of our graves, for it is God who quickens the dead. It's only as God that he can anfwer the de- pendence of all his people, for our faith and hope mufi be in God, Thus have I conlider'd his being receiv'd into glory, as that was a reward to the human nature ; and I hope it's rot in vain, that I have endeavour'd to keep in your view the belief of a Divine Na- ture : For ci3 it Was that which made the human always p'jafingto theFarher, as it was that which made the death of the human an acceptable facri- fice, fo this is the greateft article of glory to it, that the fulnefs of the Godhead dwells in him bodily. 2. I have formerly fhewn you, that he has a glory as Mediator. Now his being receiv'd into that gives us quite another manner of thinking. For tho' ths does fuppofe him to be the man Chrift Jelus, yet in every notion of his mediatorial cha- rader, we mufl: of neceifity look upon him as God ; there's no leaving out either of the natures. We can think and fpeak of him diftindly as a man, we can alfo tell what is peculiar to him as God, but as Mediator we muft take in both. Now, he is receiv'd into this glory, i. As the Father owns him in an union of both natures. 2. As the An- gels recognize him in this comprehenfive charadcr. }, As 704 R E c E I V 'd Up into Glory. S E R M. 3. As he himfelf declares his refolution to conti- XLVIII. jjue both God and man for ever. 4. As all his ^"''^''^ proceedings in nature, grace and providence are with this myllerious union. (i.) He was received by the Father into the glo- ry of the Mediator, as he is own'd in this union of both natures. As he was the Father's delight, brought up with him, and rejoicing always before him, fo he could be confider*d only as a God. The glory that he had with the Father before the world Ti^as, is no other than the glory of the Divine na- ture; but now upon his afcending into heaven, here's a new ftate of the cafe. The queftion is, whether he muft not lay down the nature he fo lately took up, in order to con- tinue this fellowfhip that he had with the Father before the foundation of the world ? This is fo far from being a condition, that the Lord faid un- to our Lord, Sit thou at my right Hand, By which he proclaims that the perfon of the Son is the iame fince he became a man that he ever was before. The Father ads in communion with him as he al- Pfal.cx. 2, ways had done : The Lord ^mU fend the rod of thy 3» 4- ftrength out of Sion. *Tis the rod of thy ftrength, and yet the Lord Ihall fend it out : Rule thou in the midfl (?/ thine enemies » Thy people jJjall be Tvilling in the day of thy power. 'Tis fometimes cal- led hts, and fometimes thine*, for the appellation feems to change in thefe words. The Lord at thy right hand pMll Jirike through kif^gs in the day of his wrath : Here one would think he fpeaks to the Fa- ther, as before he plainly does to the Son. Now the Apoftle argues from this very inftance, Hcb.i. 1 3. that he can be no creature. To which of the AngeU faid he at any time-, fit thou at my right handy till I have made thine enemies thy footfiool f If this fitting at the right hand does not denote an equality, he might have faid ic to any of the Angels a thoufand times^f God rece'wed up into Glory, yo^ times, and made it to fignify no more in rlicir cafc^^^^ R Gi- llian it does in ours, a place of happinels ; for the "^"^^yi!^ godly are to be at his right hand. But it's plain ^^^ the Apoftle means by it fomething that never was given to them, nor ever could be; and if he ne- ver faid that at any time to one of the Angels, mucli lefs would he ever fay it of a man. Can it be ex- peded, that he fliould at any time call one made of a woman, to come and take a place at iiis right hand ? And yet this he has done, not by advan- cing the human nature to an adoration, for it can never ceafe to be a creature, but by owning him, who took it, in the Deity that he had before ; that his being a child born, and a Son given, did not hinder him from continuing the mighty God, thclii.ix.6. everlajiiyfg Father, SERMON XLIX. Mar. 27, 1710. (i .) ,|^^^PM"i' E is received by the A^ngels andSERM: 11^:^/-. ^ ^r-^n^.-- ^^.j^^5 j^j.^ j.|^g glory of a Media- ■^^^^^^ tor, as they recognize him in this ^-^"^f^^ comprehenlive character. Let ^//hcB. i. 6, the u4yigels of God worjhip him. The union of two natures in one perfon, makes his name wonderful to them. By that they are fatis- ifa, ix. d fied, pleas'd and fecur'd of then- own happinefs. They are admitted to a greater inlight into the fcheme of our redemption ; and as there is nothing more furprizing in it than the compofition of a Saviour, fo this lies more open to them than it us'd Vol. IL Z z to 70(5 R E c E I V 'd f//^ into Glory. S E R M.to do. They fee how he that was made of the feed XLIX. ^y David, according to the flejh, is declared to be the ^''"^O^ Son of God with power, and is over all, God blejfed 4*. * ' f^^ ever, ix. f. I beUeve that at the refurredion of Jefus Chrifl, or rather at his afcenfion to the right hand of God, as he carried the two natures along with him, fo the union between *em became more vifible and en- tertaining than it had been. That was not only a period of greater revelations to our world, but to theirs above. The Apoftle acquaints us with both Eph. iii. 8. thefe particulars, Vntome, who am lefs than all faint Sy is this grace given, that I pould preach among the Gen- tiles the unfearchahle riches of Chrifl; » The fubjed of his miniftry was the riches of Chrifl, not only what he brought to his people, but what he contain'd in his perfon, and therefore they are called mfearch- able. This defcription that he gives of his work throws us full upon the objedion that fome make againft the Gofpel. That if it is a myftery, it cannot be preach'd, becaufe a myftery is what people cannot know, and preaching is upon a fubjed they do know, or otherwife they are fuppos*d to talk in the dark. This fort of reafoning is admir'd, as if it was invincible ; but apply it to the text I have now gi- ven you, and try the force of it then. Paul tells us that he was in an extraordinary way fent to preach the riches of Chrift, and yet in the fame breath he faith thefe are unfearchable riches. He was to preach what he could not find. The thing that he made known to others was a depth that he never came to the bottom of himfelf ; and if people will laugh at that as a contradidion, *tis no matter. It juft hap- pens to our Saviour's dodrine as it did to his perfon ; *Tis a fl ambling block; ^^^ ^ock of offence to fome, but to thofe that believe it is precious. They find a plea- fure in rolling and fwimming where they cannot reach the ground. ' This R E c £ I V 'd f4p into Glory. 707 This Apoftle knew lie was call'd 10 make aliment E R ^' fie what is the fellowjfjip of the myfterj that from the ^^•^^' beginning of the ivorld ivas hid in 6od -who creeted all \^q things by Jefns Chrifl, And as if from this time of revelation fome light was to fpring upwards as well as come downwards; as if the other world was to be a receiver as well as a giver, he adds, ^o the intent that now unto the principalities and powers in he a- ^'^^* '°' 'venly places might be made known by the chnrch the snanifold wifdom of God, according to the eternal ptir- pofe which hepurpofidin Chrifi J ejus our Lord, Thefe principalities and powers that have their dignity in heavenly places need not to be told by us, that God is wife : They have feen and admired that attribute in the frame of nature, and the revoluti- ons of Providence, but here's a manifold ivifdom of God, which has a particular pofition to the good of his church upon earth ; and the fcheme that is wrought here below Ihall be ever wonder'd at above ; *tis a new Gofpel to them, the day-fpring from on high to heaven, as well as to the habitable parts of the earth ; 'tis indeed acco'ding to the eternal purpofe which he purpos'd in Chrift Jefus our Lord; but this was a thing hid in God, known with a limita- tion even in heaven it felf, till he that all along de- fjgn'd our redemption carried up the nature in which he completed it ; and now though v/e have it at the firfi hand, they have it at the bcft. The v/onderful union between God and man was eftabhilied in our world. 'Tis here that the child was born and the Son given, but it is moft beheld and admir'd in their world. They fee at large what we only fee in part. They that beheld his glory in the fielh, and they that behold it now do it by faith; and if this is oppos'd to fight, 'tis a fort of feeing and not feeing. All the love that proceeds from it is a love to one ii^hom i Pet. i. 8> ^I's have not feen, in whom though now we fee him Zz z not 7o8 R E c E I V 'd up Into Glory. S E R M. not we yet believe; but in heaven faith is no Ion- XLIX. ggj, ^.j^g medium of an imperfed vifion, nor the ^''•'^'^^1^^ hindrance of a complete one. They own him in both his natures, as God and man. Thus their praifes to him, and for him, go together, accord- Pial Ixxii. ^rig fo that prophetick Pfalm, Prayer jlodl he made 1 8. for him continually , and daily fi all he be f rat fed. This mixture of loving the human nature, adoring the divine, and admiring the union between both will be more eminently the work of heaven. We find Saints and Angels employed upon thefe delights. You have an inftance of this in the Samts^ who plainly in their language weave together the pro- perties and the merit of the two natures. They Rcv.i.6. c^W him the faithful JiJ it nefs, which, though it is true of him as a man, yet may be underftood of his attribute as a God. They lay he is thefirft^be- gotten from the dead ; This you know muft refer to his body. That he is the Prince of the kings of the earth; tho' that may be conlider'd as a reward to the nature in which he I'uffered, yet it is often mention- ed as the glory of another, that he is the King of kings, and Lord of lords ; and he of whom this is faid only has immortality, and divells in unapproachable light. Having thus defcribed his perfen, there's the fame variety to be obferved in the tribute of their devo- tions , Vnto him that loved us, and ivafl)ed us from our fins in his own blood, and has made us kings and priefts unto God and his Father, to him be glory and dominion for ever and ever. Amen. His loving us "which always led on the purchafe that he made of us is called an everlafting love. The blood that he Ihed can be underftood of him no otherwife than he is man ; but the virtue of this, its wafh- ing us from our fms, muft be derived from him under other confiderations : For it is the preroga- tive of Gpd to pardon iniquity^ to put away tranf- grejfioni 2ind xho^YQ^ovQ the fnifrng of fin is not the effeft R E c E I V D 74p into Glory. yo^ effed of his dying as he was a creature ; for alls K R M* that he might have done without any benefit to ^L^^- us, but it's grounded upon his bringing in ^^ c^^r-^^'^C^ lafting right eoufnefs. This making us kings and priefts is what he deferved, or rather attempted as a man, but it's an honour that comes horn the throne. *Tis only a God who can make us fit in the divine prefence as kings, and ferve him as priefts. 'Tis not with the blood of a man that we come to the Lord and bow our felves to the moft high God. The divine Majefty would be always in- accedible if he was not the waj, who is alio tic truth and the life. Thus you fee in what language JoIkx«> 4.. their praifes are form'd and fung, that they both admire what he fuffer'd as man, and receive what he gives as God. In the fame ftrain do the Angels take notice of him. You may ask indeed, what concern they have in a nature that is below their own, or hov/ it rhould ever be a part of their praifes that Jefus died and rofe again. And it is very true, he is not their Redeemer in that fulnefs of relation in which he is ours, yet it is faid, he made peace hy Col i. 2»; the blood of his crofs, i. e. he reftored peace where it was loft, and he eflablifh'd it where it was con- tinued ; for both thefe fenfes are within the com- prehenfion of the word. Bj himfelf as it ought to be tranflated, to reconcile all things, whether they be things in earth or things in heaven. Reconciling things in heaven is not to be con- ceived of in the way we fpeak of that work among things on earth; to us it is a procuring a deferv- ing and an opening out a treafure of happinefs; to them it is a clofing them in, and giving the ftamp of eternity to what they enjoy ; and therefore they admire what he did upon the crofs. The purchafe that he made there was a confirmation for them : io that the Apoftle faith, / beheld md heard /^Rev^.v.n; ^ z 3 ifoice XX, * 7 1 o Kiciiv'd up into Glory. S E R M.voice of many jingels about the thrope^ and the num- XLIX. y^Y of them was ten thou/and times ten thoujand, and y-^^'^y^^ thoiifands of thoufands ; faying with a lotid voicey WoY' thy is the Lamb that was flain to receive fower, and rtcheSy and ivifdom, andfirengthy and honour^ andglo- ryy and blefftng. What they admire in him is his being flain, the death that no other than his hu- man nature could bow to; but the merit that arofe out of this, and was equal to all the honour, and glory, and blefling that are afcribed to him leads up their thoughts to God. For a creature can never deferve what is peculiar to God. No obe- dience can make a perfon equaljto him that fits upon the throne, if he was not fo in nature : and thus do both the Saints and Angels own him who is God and man, and celebrate this union in their praifes, and will do fo for ever. C3.) He is receiv'd into glory as Mediator with regard to his own ad ; that is, he has declared his refolution to continue both God and man for ever. As the human nature is what he took in the ful- nels of time, fo he might lawfully lay it down a- gain at the end of time, and when he had given up the kingdom, throw off the union : But this he will not do. Tho' he has our nature to very dif- ferent purpofes to what he once purfued, yet *tis the fame in fubftance that ever it was; a created, limited, ^nd dependent foul ; a real, a penetrable, and folid body. There's a great difpute among thofe who are in the humour to maintain it, whether Chrift's tak- ing upon him the human nature was an ad of humiliation. The trick of the queftion lies in this, that the human nature is now a part of his glory, and poflfeft of a full reward, and therefore having it could be no branch of his fuflFering. But not to trifle with unedifying talk, it is very plain, that his taking upon him the form of a firvant^ and R E C E I V 'd Up into Glory. 711 being fo find in faJJyton as a man, are a great inftanceS E R M. of his obedience to the will of God. He is fhll XLIX. in the fame nature, praifed in ir, and admired for ^^''''^^ it. He has truly lov'd it, he does not come into It as a way-faring man to tarry for a feafon. But to fhew that the union between him and his peo- ple is everlafling, he makes that between the Di- vine and the human nature to be fo too ; and this will farther appear from the examples I fliall give you under the next head; and that is, C4.) He proceeds as God and man in all the works of nature, grace and providence. And therefor£ you will often obferve that thofe things are faid of him as a man which can be true of none but a God ; nor muft they be underftood of any other nature than what is divine ; but it is to exprels the durable union between them, that the Scripture has thus difpofed of words that relate to one, as if they might be transferred to the other. Thus you*re apprized of that well known text that there is a church of God which he has purchaf- Ad-, xx. ed with his own blood. Now tho' the blood of 28. God founds v/ith a contradidion, yet the fentence is foon underftood. 'Tis but a tranfplanted word, and only proves that he who did fo bleed was no lefs than God. Thus he proceeds in all his re- maining defigns. I have mentioned them under the heads of nature, grace and providence. He declares the hypoftatical union in every one of them. i^^ In the works of nature. Thus we read of him who fpake to us in thefe lafl days, tha; by him the Father made the worlds, and that he up- holds all things by the word of his pow>er. God's Heb. i. »« fpeaking to us by him fignifies his being a man, ^■ made out of the clay ^sjob had wifh'd it might be; but waking the worlds by him is not to be compre* hended in this notion of him : becaufe thefe worlds jyere made before he was made, ;. e, before a body Z 2 4 was yii Received f/^ info Glory. S E R M. was prepared for him, and he, who as a man could XLlX. j^Qf bear the weight of his own crofs, docs never- ^'^^'^i'^ thelefs uphold all things by the word of his power. This upholding of all things lignifies a maintain- ing them in their being ; and the term [all things] mull: include Angels as well as men. Thus when it is faid, Angels^ principalities and powers are created Col. i. i6.^. Ijiffj ^Yid for him^ it is added, that he is before all things^ and by him do all things confft. Now in that Job vii. notion of him we fpeak as Job did to God, What ^°' [fjall I do to thee, O thou prcferver of men ! Or as the Pfalmifl; fays, it is he who holds our fouls in life : Or as A'lofes had faid before him. He is thy life, and the length of thy days. It can never be faid of a lower nature, that it upholds a higher. 'Tis a- gainft all proportion to fay that the Son of man is the Lord, or the fupport of Angels, and yet you fee rhefe things are mingled together. H6b.f.4. Thus the Apoftie goes on, that having by him- f^lf p^iyg^(^ our fins i he for ever fat down at the right hand of the Majefly on high, being made fo much better than the Angels, as he had by inheritance obtained a more excellent name than they. That expreffion, he purged away our fins, will eafily bring us down into the loweft conceptions of him ; but that, for thisy he iliould for ever lit at the right hand of God, is no way to be accounted for, but from an antecedent dignity. *Tis true, as a man, as a crea- ture, as a lervant, he is made better than the An- gels; but it is ftill with a view to this, that he has by inheritance a more excellent name than they. He was originally, and by right of nature, called by a name which they had nor. For to which of the Angels faid the Father at any time. Thou art my Sonf You*re thus to look upon him who is both God and man, as one that bears up the pillars of the earth. In this manr.er he fpeaks by the pro- phet^ R E c E I V D Up into Glory. yij ^her, u^t mj rebuke I dry up the fea ; / make the S E R m; rivers a wildernefi, their fiflj jlmlis bec^.ufe there ts no ^LIX. water ^ and dies for thirfi. 1 cloath the hcarvens with^^r^^^y^'^ hUcknefsy and make darkviefs their covering. And who ^^' ' ^' ^* is this I One who afterwards fpcaks of a much lower nature ; The Lord God has given me the tonoue cf the learned, that I pould k^ow how to ficak^ a Ti^ord in feafon to him that is weary. The Lord GodveT.4,^,6* has opened mine ear and I was not rebellious ; / gtw^ my hack^to the fmiiers, and my cheeks to them that plucked ojf the hair, I hid not my face fromflmme and [pitting. Would it not be ftrange to hear a perfoii whofe very face was covered with darkneis to talk of his covering the heavens with it ? But it fhews us, that as thefe things are to be underflood of two different natures, fo they are carried on by an u- nion between them both. 2^'y, This is flill more vifible in the works of grace. What he does as a days-man between God and us fuppofes that he is both God and man in his own perfon. There s but one God, and but one i Tim. if. Mediator between God and man, the man Chrift yejiis, ^^ That phrafe is not to be iinderftood as excluiive of his divinity ,• for as a way is made for us thro* the vail, that is to fay •y hisfleflj, fo our welcome there Heb.x.zoJ is owing to his being Highprieft over the houfe of ^'• Cod. And whence does this arife \ It is indeed a conftitution, but it fuppofes an eternity of nature. Hence as the Lord has fworn to him, Thou art ^^ij. 24; Vriefi for every fo the foundation of that is, that this many or as it ought to be rendered, this per- fon, becaufe he continues for every has an unchange- able prieflhood. His continuing for ever is conli- dered as antecedent and fundamental to his un- changeable prieflhood. This, as the words there tell us, is to continue for ever, both by a divine appointment, and by his own choice; for thoughver. 2?, the law mads men highpriejis that have infrmuyy Z ^ jet 714 R E C E I v^D ^//? into Glory. E R M.yet the word of the oath, that is Jince the law, has mad^ XLIX. fljg ^Qyj^ r^ijQ ^^ confecrated for evermore* ^"'"^^^^ 'Tis in this complicated way that he gives pro- mifes to his people. One time he would have them Job. xvi. take the comfort of this thought, that he went t» .'0. the Father, and they faw him no morel from this does the Spirit convince the world of righteoufnefs ; i. e. his going to the Father and making no return back again is an argument that the righteoufnefs "which he brought in upon the crofs, he now brings forth before the throne. This plainly refers to his human nature, we are to fee him no more after the flejh ; and yet the fame mouth has told us that which is contradidory to the other, if it is not Joh. xiv. to be underftood of another nature, Tet a little 'P* while and the world fees me no more, hnt je fee mcy and hecaufe I live, ye fhall live alfo. This is more than we can either believe to be true, or exped: to be made good from Chrifl himfelf as a man. *Tis not the human nature that we fee again ; *tis not becaufe this lives that therefore we live alfo. The life of that is an argument of our re furred ion, but it's not the fountain out of which we are fup- plied with the graces of the Spirit. 3%, 'Tis thus that he proceeds in all thedefigns of his providence, by which I don't underfland any thing diftind from nature and grace, but ra- ther what is comprehenfive of both. Under this head I will give you two particulars, which do exprefs the union of the divine and human na- tures, viz,, his condud of the church, and his judgment of the world. FirJ^y 'Tis as God and man that he rules his Church; giving them laws and life below, and managing the whole ftock of their affairs above. He Epb.i. ii,is head over all things to his church, which is his bo~ a 3* dy, the fnlnefs of him who fills all in all. Hence Rev.xix. we read of hsAvm ofmngi and Mold a white horfe. R E c E I V 'd Up into Glory, 7 1 ^ ^nd he that fat on him was called faithful and true, S E R M. and in right eoufnefs does he judge and make war. XLIX. This you will apply to what he does for his pco- '^■^^V^^ pie againft all their enemies : His eyes are as a flame of fire, and on his head are many crowns, and he has a name written that no man knows but he himfelf. You find, tho* fome among us will allow no myfteries, no unintelligible things on earth, yet there's a great deal of *em in heaven. It is added. He was cloath'd ivith a vejiure dipt in bloody and his name is call'd the word of God, Here's a plain re- ference to the two natures. The garment that he wears is dipt in blood. 'Tis thus that he is glori- ous in his appareL You cannot poflibly ftrike off this from a relation to his humanity. And yet he who is fo attir'd is call'd by a name that he had eternally before thefe garments : for he is the Word of Goa, the Word that in the beginning was w^/V/^joh. i. t. Cod, the Word that was God himfelf by whom were all things created^ and withottt whom ii^as nothing made that was made. Nay, the Apoftle goes on to tell us the ^\^v{\' fication both of the garment that he wears, and the name that he is known by, that he trod the vcj-. ir. wineprefs of the fiercenefs and wrath of Almighty God, No wonder then that he is red in his ap- parel, and his vefture dipt in blood. This he aid, when the Lord laid on him the iniquity of us all. He was then bruls'd, his foul was put to grief, and made an offering for fin. And yet upon this vefture, which is the memorial of his fulferings, he has a name written, the King of kings y and Lord ver. i^.' of lords. Thus you fee, how he prcferves the united charader, the dependence of the human na- ture with the fupremacy of the Divine. 'Tis from hence that we have accefs to the mer- cy-feat. Both thefe confiderations enter into our hope. Firjiy that all things are nak^d and open to him 7 1 ^ R E c E I V 'd ///> wto Glory. S E R M. him with 7vhom we have to do ; that there is tto crea^ XLlX. tnre that is not mamfefl in his Sight ; and that Jefus^ ^j-^pC^^ the Son of God, as the great Htghprieft, is enter d in- iV 14, ^^ ^^^ heavens. And, Secondly, that we have not an ij, 1 6. Highpriefl which cannot be topich'd with the feeling of our infirmities ; but was in all points tempted as we are, yet without Jin. The former is plainly to be underftood of the Divine Nature, and the latter of the human; but from both of 'em we argue y. a. for out coming boldly to the throne of grace^ that we may obtain mercy, and find grace to help in every time of need. As a man he can have compaffion on the ignorant, and them that are out of the way, feeing that he himfelf was compafsd about with thofe infir- mities. And as God he has not only compaffion but relief for us ; and in that notion of him it were blafphemy to fay, that he is compafs'd abouE with any infirmity. Secondly, You will alfo fee that the Scripture has reprelented him as a judge of the world un- A£lsxvii. ^^^ ^^^^^ union of natures : God has appointed a day 31. in which he will judge the world in righteoufnefs by the man whom he has ordain d^ whereof he has given ajfurance to all men, in that he has rais'd him from the dead. As man he fits upon the throne ; thus the fuffering nature is to be rewarded. As God he judges the world ; thus the obfcur*d natture is to be declar'd. The Father, that Perfon of the Tri- ]oh.v.22,nity who was not mz.zxvax.t, judges no man, but has committed all judgment to the Son, He has given him authority to execute judgment , becaufe he is the Son of man. And yet this is no way deltrudive of what Ikb. xii. the Chriftian religion tells us, that we come to Je- 23. fus the Mediator of the new Teftament, and to God the Jtidge of all', which it would not do, if he who is judge of all, was not over all God bleffed for Pfal. 1. ever: Our God floall come, and fljall not keep Jilence i 5,-5. a pre flyall dsvonr before him^ md it pall be very tempefimp^ God received »/? into Glory. 717 tcmpeftuoHS round about him ; he pall call to the hca- S E R M. 'vens from abovey and to the earth that he may judge XLIX. his people. Gather my Saints together unto me^ thofe ^^--OT^ that have made a covenant with me by facrifice. The heavens jloall declare his righteoufrefs^ for God is judge himfelf. What an honour will be put upon our nature, when he who has taken it into union with him comes to awake the dead, and clofe up the eternal fate of men and Angels ! Thus we know that our Redeemer liveSy and that he JJoall fland at the]oh xix-; latter day upon the earth ; and tho* after our skin ^S» ^^» •worms defiroy this body, yet in our jieflj we flmll fecy him who is really, God. SERMON L. r.r 5. pp^^SSl ^ y^^ ^^^^^ heard at large that thes E R M. glory of Chrifl: [efus is what be- f- longs to him as God, and is men- ^-^"^^'^^^ tion'd with a fulnefs of language peculiar to the Divine Natures fo "when we confider Jiis being received into that, we muft take the word in a very different fenfe from what it bore under the other two particulars. Re- ceiving the human nature into glory was givmg ic what it never had, and carrying it where- it never was. But to fay that a God is thus receiv'd into glory, is to blafpheme his nature, and confound our owny and darken counfel by words without knowledge. There's ^iS GoD RECEIVED f^/j) hito Glory] S E R M. There*s no place where he was not ; there's no ^' perfedion that he had not. Whilft he was on ^ earth he caird himfelf the Son of man who is in heaven ; which phrafe, as I have lately Ihewn you, can refer to nothing but his omniprefence. And if NicodemHs had not taken it fo, he muft have fallen into the fame contempt of him that the Jews did whenever he open'd out any pretenfions to Joh. xix. Divinity : They had a lawy and by that law he onght 7« to die, hecau/e he made himfelf the Son of God, Tr.r highprieft adjur'd him by the living God, thri ji: J^at. xxvi. fliould tell 'em whether he was Chriflthe Son of < >: f 63,-66. Ahd when he had own'd it, the man who asK :. '.e queftion rent his cloaths, and charg'd hirn v;rh blafphemy ; and they all faid^ He is gmlty oj death, 'A£isii.2 2.Tho' they look*d upon him as ^ man app/'ov^i- of God among V?», by figyts^ and miracles^ and v.o::uers^ yet it always raised an impatience when heaffirm'd Mar. xiv. his Deity : Tfhat need we any farther witnefs, ye ^4- have heard his blafphemy? You may fee th:> in a tew examples. The firft I will give you is Joh, v. i5. where you find that Jefus, having heal'd a poor hmL man who had been long waiting at tht ^oo\ oi Bethefdaj by that run himlelf into the difpleafure of the Jews-i becatife he did it upon the fabbath day. He, in vindication of this, provokes 'em by faying, Ady Father works hitherto, and I worJ^ Sevtr.il in our days could eafily have explained thefe v/ords in fuch a way as to clear him of blafphemy, /.hi/ per- haps at the expence of running into it thcin-Mves. They would have pleaded to Jews as they now do to Chriftians, that calling God his Farhcij inllead of proving that he had a Divine Nature, was a plain argument that he had not : that the very title of Father fignified his fubordination to him v/ha was cali'd fo. Now if this is a right way of ar- guing, it's pity that the difcovery l\ould be re- ferv'd God received up into Glory] yi^ ferv'd to the laft days, that the Jews did not know S E R M» it feventeen hundred years ago, becaufe it might have prevented his death and their wickednefs j for it is faid. Therefore fonght they to kill himy be^ caufe he had not only broken the fabbath, but faid that God 7vas his Father y making himfelf equal with God. Could not he as readily have anfwer'd for him- felf, as the men of our age can anfwer for him, that he had aiTerted no equality \ That the word Father is what Angels and men are allow'd to ufe in all their approaches to God, and that therefore the enemies had done violence to his words, thac they might introduce violence againft his Perfon? But inllead of fetting 'em right in their way of thinking, and placing himfelf to a better advantage in their opinion, he goes on with a vaft enlarge- ment upon thofe very heads that had fo confound- ed * em. That the Father loves the Son, and fiews him all things that he himfelf does ; for as the Father raifes the dead, and quickens *€m, even fo the Son quickens whom he will, that all men fljould honour the Son as they honour the Father : he that honours not the Son, honours not the Father that has fent him, Obferve here upon this argument, that if there's any diftindion between the Father and Him, it mud be infinite; and as they thought he had de- nied all that, and had made himfelf equal with God; as this would have been the greateft blaf- phemy in him to fay fo, it was the greateft un- kindnefs to them, if he ihould let 'em go away with the opinion. He was bound to undeceive 'em; As he came to do God's willy it cannot be thought he would encourage the leaft fufpicion of running away with his glory ; and therefore to leave the Jews ignorant of his true meaning here, was not only a cruelty to them, but a breach of truft in him, and could be no better than a negle(5t of the Father's honour. ' ' Another yio God received up mto Glory. S E R M. Another example you will meet with, Joh, vi, L- He had wrought a miracle in feeding five thoufand ^''"^^^^^^ people with five loaves; upon which many went after him. And had he contented himfelf with the title of a prophet that fliould come into the world, they would ftill have follow'd him ,• but he thought it needful to affert a great deal more, and that was his coming down from heaven : at this the Jews murmur'd. Now inftead of (Iriking off the ienfe which they put upon it, and fhewing it to be faife. Job. vi. 5-7, he repeats it again : u4s the living Father has fent me^ j-8, 60. ^Yid I live by the Father^ fo he that eats me pall live by me. This is that bread which came down fii-om heaven ; not as your Fathers did eat Manna and are deady he that eats this bread pall live for ever, Ala- ny therefore of his dijciples 7vhen they heard this faidy This is a hard fayingy who can hear it ? And what method does he take with them ? Does he drop the dodrine to pleafe the men \ 61, 62. no, far from it : I03en he l^ew in himfelf that the difciples murmur'd at ity he [aid unto *emy Does this cffend yoUy what and if you fee the Son of man afcend up where he was beforel 'Tis plain the matter of their offence was his pretending to that which they thought too much for a creature. That tho' they admir'd his preaching, and were aftonifh'd at his miracles, yet they could have no conceptions of his divinity. Jefus faid unto 'em, Mofes gave you not that bread from heaveny hut my Father gives you the true bread from heaven : they faidy Lordy cver^ more give us of this bread, J^ps faid unto 'emy I am the bread of life ; he that comes unto me pall ne^ ver hunger, and he that believes on me pjail never thirfi ; hut I faid unto yoUy that ye alfo have feeu me and believed not. And no wonder, becaufe, as he himfelf tells us, there is more than external evidence neceffary to that : Therefore as I faid unto you^ no man can come God receiv'd^^ trjto Glory. 721 mto mcy except it were given him of my Father, Ma- S E R M. iiy thoufands had already come to him with ahiin- ^- dance of zeal, as we are told all along in that very V^'V^ chapter. In this they aded by no higher a princi- ple than carnal rcafon, which fome people will noc have us to fpeak of with any diminution. But there was a coming to him which lignifies a be- lieving in him ; and this they knew nothing of, nor would they ever know it without a fuperna- tural revelation. For no man-, fays he, comes unto me except the Father that has fint me dra7i> him. From that time many of his difciplcs went back^ and walked no more with him. This dosfirine has alv/ays prov*d a parting-mat- ter between him and hypocrites, between hypocrites and believers : There muft he herefies, that they i Cor. iW who are approved may be manifefl among you. When *9' he ask'd Peter^ Will ye alfo go away ^ he anfvvers. Job. vi. To whom fljall we go, for thon hafl the words cf e^ 68. ternal life? If he means only thou haft preaclrito us the dodrine of eternal lile, they that were gone knew this as well as they that ftaid. But he de- fign'd to exprefs as much in that contelTion, as Ghrift himfelf had done before in his declaration, / am the bread of life ; and the words that I fpeak^td yoH, they are fpirit and they are life. They that for-.~ fook him took this for an extravagance that no creature ought to run into. At this they mur- mur'd as a thincr profane in him, and unintelligi- ble to them : The Jews murynur d at him, becaufe he faid, I am the bread which came down from> hea- ven. They faid. Is not this Jefns the Son of Jofeph^ whofe father and mother we know, how is it then that he Jaith^ I came down from heaven f Jefm therefore anjwefd and faid unto Vw, Murmur not among your- felves. Again, / am the living h'ead which came down from heaven : if any man eat of this breaa^ he pall live for ever; and the bread which J will give Vol, XL A a a H 711 God received up into Glory. S E R M. is my fleJJh which I give for the life of the Tvorld* ^' The Jews therefore Jhove among themfelves faying^ ^^^"^y^^ How can this man give us his fieflo to eat f and yet he goes on with this unintelhgible dodrine, yerily I fay unto joh, except yon eat the fiefl) of the Son of man^ and drink^ his bloody ye have no life in yon. This was the declaration that he made. To this did they that continued with him give their tefti- mony : We believe-^ and are fure^ that thou art the Chrifi the Son of the living God, If by this title [the Son of the Uving God] they did not mean one equal to the living God, they were only trifling with great words of vanity, and faid no more than what theApoftates would have faid as well as they. Every believer is the fon of the living God by creation and fandifi cation : and is it Hkely that giv- ing him a title, which might be taken in a contract- ed fenfe, was that upon which the twelve Apo- ftles divided from the reft \ Would not the whole croud who once foUow'd him have faid as much as the remaining difciples, if the words might have been taken in the fenfe that fome would give us ? Indeed the queftion turns very fhort upon usy Can the Son of God be God I and I think ths anfwer may be as Ihort, yes, as truly as the Son of man is man. Thus you read in the eighth chap- Joh. viii. ter of the fame hiftory, that the Jews held an ar- 44. gument with him a long time; and tho* he ufes very provoking expreffions, that they were theyir- vants of fin^ nay, that they were of their father the Devil, and fulfill'd his lults in lies and murders, they fo far bear with him, as only to rail at him : ter. j-8. Say ive not well, that thou art a Samaritan, and hafi a Devil? but when he wlls 'em. Before Abraham was, I am, they are out of all patience, and take up ftones to throw at him as a blafphemer. They I would God KtcEiv'D /^p Into Glory. 715 ^ould allow him anything but Divinity. rllSERM. give you but one example more; and that is, ^• In the tenth chapter, { where) he tells 'em of ''"^'^^^^'^ laying down lois life as a good lliepherd. He would joh.x. u. not have 'em think by this that he quitted his pre- tenfions to a divine fovereignty. 7V7?, faith he, no man takes it from me^ I have power to Uy it down^ and I have pojver to take it again. It's oblerv'd there was a divifon among the Jews for thefe fa)- i8, ip,; ings, for many of'emfaidy what might fit eafie e- *°i nough where it is thrown as a reproach upon any minifler. He has a Devils and is mad, why heat ye him? Upon this the Jews come round about him, and defir'd that he would put 'em out of their uncertainty, and tell them plainly whether he was the Chrift. He, in anfwer faith, / have told 24, zj-; joH^ and ye believe not. What was it that they did not believe? that he had a divine comrailTion? no, this was clear enough from a divine power : they knew no man could do the things that he did, ex- cept God was with him; but they did not be- lieve that he could give eternal life. And they ftuck above all at that fentence, I and my Father arc 30T one. Thus they ftumbled at that ftumbling-flone ; as it is written, Behold I lay in Sion a fiumhling- fione^ and a rock^of cffence-^ whoever believes on him Jhall not be afloamed. If he had meant that the Fa- ther and he were one in confent or in defign, would not all mankind think that of a Chrift, nay of a prophet who came to do wonders upon earth, that the perfon who wrought fuch things was one in agreement with him who fent him ? Might not Mofes have faid it ? and did he not fay what was equivalent to it? Was there any occalion, if that \Vas all that he defign'd, for them to take up ftones, which, as they profefs in the innocency of A a a z theiV 724 God receiv'd tip into Glory. S ERM. their error, was for blafphemyy hecaufe he being 4 ^- man had made himfelf God ? ^^^C^^ You fee, from thele examples, where the mat- ^ ' ^^' ter ftuck. Now what he faith, which fo offend- ed the Jews^ might have given the fame provoca- Joh. vi. tion to Nicodemusy when he tells him, that the Sou 4jr' of Man was then in heaven. But every one that had Gil.i. 16. ^j^^jy^ ^^^ learned of the Father came to him ; It had pleas' d God to reveal his Son in him ; fo that his being received mto glory as God cannot be under- ftood in any fenfeinconfiftent with eternal fehcity and unchangeable fulnefs. In this refped he is the Heb. xii'. fame yefterday, today, and for ever. I therefore take ^' the phrafe to denote fuch things as thcfe. i . He threw off the vail that was upon his Divine Nature. 2. He did this with a defign of never taking it on again. 3. He afrefh expos'd himfelf to the a- doration of Angels. 4. He us'd the language and prerogatives of God in heaven. 5. He aded as God among his people upon earth. I. He laid alide, he threw off the vail that was upon the Divine Nature. That he obfcur*d him- felf for a while is plain from all hiftory, and the wonderful expreflions which the Scripture has de- liver'd it under. We read of him, that he being Phil. u.6,in the form of God made himfelf of no refutation^ 7' 2* and how was that, but by taking on him the form of a fervant I being made in the likenefs of men, and foHnd in fapion as a man, he humbled himfelf You fee by this vaft variety of phrafes, the Apoflle would have us eflablifli'd in tv/o things. Firfiy The reality of ChrifVs human nature; That appears by the death of the crofs, which as it wr.s the mofi (liamef ul wny of dying, fo it mufl be the mofl evident and certain, the lead liable to any trick or deceit. The yeivs themfelves, who might laugh at the miracles of his birth, were fa- i lisfied God r e ce I V 'd up into Glory. yi^ tisfied there was none at all in his death; and yet, S E R m: as here was the utmoft evidence qiven to our na- ^- ture, fo, '^^'T^ Secondly^ You may alfo obferve that here was the hiding of another. That faihion of a man, that form of a fervant, his becoming of no reputati- on, hindred the world from feeing any thing of an antecedent glory. He did not then appear to them as having the form of God, whatever is the meaning of the expreffion. They that pafled by revil'd him, wagging their heads, and faying, If thou be the Son of God, come down from the crofs. And, he trnfied in God; let him deliver him now -^ if he will ha ce him^ for he faidy I am the Son of God. That fentence is enough to confound the world; to us a child is born, to us a Son is given, and this is the name that he fhall be call'd, the mighty VJx.ix, 6^ God, the everlafiing Father, A God that's born as a child, a Father that's given as a Son, do not found fo altogether void of myilery as we are told every- thing in our religion ought to do. But if there are any degrees in incomprehenfibles, we fhould think it v/as Hill more wonderful to be told that he, Tvho hid not his face from fjjame and fpitting, was always///// of joy with the light of God's countenance ! that he who died upon the crofs as a man, as a ma- lefador, was without any interruption, over all God blejfed for ever! The Scripture has told us the one as plainly as the other ; and tho' fome are angry that we talk of two natures in one Perfon, yet thefe things can never be faid of one and the fame nature. 'Tis vile to fay that a God died, or that a body was at the fame time in mount Calvary, and in the mount 5/<7« that is above, the heavenly Jerufalemi That he whofe goings forth have been from everlafi- ing came in the fulnefs of time, that he who is the Son of the Father is made of a woman. The A a a J j€w$ ^i6 G o D R E c F I V 'd ///? mto G/ory. SER M.Jeii^s objeded againll: it, he had kid , If I i^e L- lifted up, I "ivill draip all men to me. This he faid y, by the ii^ord ofhispow- : er, is confider'd firft, before he enters mto the par- \ ticulars of his merit, and the glory that arofe out ' of it. This he did long before he took upon him ; our nature. And therefore, I I As ( 73<3 God k^cb.iv'd up into Glory. S E R M. As he has thrown oflF the vail under which he was ^ for feme time obfcur'd, he never defigns to take it ^^'^^^^on again. The human nature (hall no more dark- en the Divine to the fons of men. They above iliall fee him as he is, fee one like themfelves united to a glory that no man has feen nor can fee. He is ar the fame time confefs'd to be the Lamb in the niidft of the throne, and the invijible God^ who only has irnmortalit-jy and dwells in the light that none can approach to, 3 . He may be faid to be receiv'd into the glory of the Divine Nature, as he didafreih expofe him- {t\^ to the adoration of Angels. There were new orders ilTued out upon his refurredion, as the A- poftle obferves in a paffage that I have often ad- Hcb. i. 6. drelVd to your thoughts : When he brings the firfi begotten into the lijorld he faith^ And let ail the An* gels of God 7Vorfnp him. The period of his bringing the firfl begotten into the world will be eafily confefs'd by all, to be either his birth or his refurredion. What's here affirm'd is true of both, but it feems more na- tural to underfland it of the latter. For the words are ora)) 3 -aroiyAV haaydyny when he brings him again, which he may be faid to do from the time of his rifing again, or his being reveal'd from hea- ven by the effufion of the fpirit. Here I would defire your notice of two things. Firft^ That this is a quotation out of the Pfalms, and therefore muft carry the fame fenfe here that it does there, or otherwife the Scripture is rather perverted than applied. You find it, Pf xcvii. 7. JVorfiip him all ye gods. Indeed you may obfervc here's an alteration in the words, which the Apo- flle would never have made, if it was abfolutely needful to prefcrve the very found of the letter. Nor would the holy Spirit have thrown fuch a reproach upon himfelf, in departing from the plain word? God received ;^/> into Glory. 731 words of the oldTeftament by bringing 'em withs E R M. any variation into the new. However, L Secondly, He who is call'd the firft begotten is "^"^"^^^ recommended to the worfhip of all the Angels of God j not only fet above *em, for that he might be as a creature, but plac'd before *em as the objed of their religious adoration. That the term of worihip very often figoifies no more than civil re- fped cannot be denied ; but it muft fignifie in this place what it did in the Pfalms. The holy Spirit never runs into the impertinence of bringing out words, and leaving the fenfe behind him, and there- fore you lliall have no human decifion to deter- mine the meaning of this paffagej read it in the old Teftament : The Lord reigns^ let the earth rejoice^ Pfal. xvii. let the multitude of ijles be glad thereof ; clouds and ' ^""^* darhnefs are round about him, right eoufnefs and iuda^^ ment are the habitation of his throne ; a fire goes £e<- fore himy and burns up his enemies round about i his lightnings enlighten d the ^vorld, the earth Jauf and trembled ; the hills melted like wax at the tre fence of the Lord-i at the frefence of the Lord of the -whole earth , the heavens declare his right eoufnefs, and all the -people do fee his glory. Confounded be all they that ferve graven images, that boafi themfelves of idols : -ujorfloip him all je gods. The queftion upon the whole paffage is, whether it's to be undcrftood of a fu- preme or a deriv'd God \ I need only fay, Conjider of it 3 take advice i and fpeak^your minds. SERM ON 731 Godreceiv'd/^ Into Glory, April 14. SERMON LI. S E R Mi Lf. Joh. xvi. 3^- XVII. U R. blefTed Lord is receiv'd in* to the glory of the Divine Na- ture, inafmiich as from the time of his refurredion he fpeaks the language and ufes all the prero- gatives of God. We may fuppofe what he faith in heaven, by what he faid when he was Juft go- ing thither. He begun to put on majefty at the time when he was mod: to conceal it. He talks in the view of all his fufferings like a conqueror more than a captive. Having told his difciples, that the hour was come, that they jlootild be fcatterd every one to his oivn, and leave him alone, by which he defcribes the unhappy and fhameful condition that he was thrown mto ,• he runs immediately in- to another view of that fame period ; and liftingup his . eyes to heaven-^ he [aid. Father , the hour is come; the fame hour that he ipake of to his Difciples, when they were fo faint in their zeal and he in his ftrengch, the hour of thick darknefi that was to come up- on him, the thing itfelfthat he had prayed againll, Father^ if it be pofjlble fave mc from this hour, never* thelcfs for this caufe came I to this hour, 'Tis what he tells his enemies was their hour, and the power of darknefs : and yet after all thefe melancholy things, he now fpeaks of it as his own. The hour is come, glorify thy Son^ that thy Son alfo may glorify thfsi God received ^/? into Glory. 735' thee; as thopt haft given him fewer over allflejl:, that^ E R M. he ma^ give eternal Life to as many as thoa haft given him. ^^• Let him have a glory equal to his empire over the ^^^^'^f'^^ whole extent of all nature, and to his title as the fountain and finiflier of all grace. *Tis plain from this language that he puts on the king, the fovereign, at the time that he was go- ing to be a facrifice. Though he appeared in his died garments, he was then glorious in his apparel,i[-2, ixiJi. travelling in the greatnefs of his ftrength, Jpeal^^g in i , z, righteoufhefs, and mighty to fave. In that very hour when the human nature was to be laid low he breaks thro* the clouds, by aflerting the exiftence, and claiming the privileges of another nature. He can fcarce be faid to plead in the form of a ler- vant, though he was juft a going to give the moft dreadful inftance of his being fo. ' He was then upon the laft and greateft part of his obedience, that unto death, even the death of the crofsy and yet even then he fpeaks the language of a God. What could the Difciples think of his prayer when they faw him in that paffive helplefs way upon the crofs ? How would they be able to reconcile the fhsme and fcandal of his dying to what he faid of a glory with the Father before the 7i^orld was? When they beheld his agonies, and heard the greatefl: complaint that ever was utter'd. My God, my God, why haft thou forfakcn me f What harmony could there be between fuch words and thefe that had lately flow'd out of his mouth, Father, joh. xvii. / will that they whom thou haft given me he with me i4> ^J* where I am, that they may behold the glory that tho/i haft given me, for thou lovedfl me before the foundati- on of the world f This was nor the language of a fuffering nature. He fpake not thefe things as a man, buc as he faith in that very prayer, Thefe things I fpeaks in the •world, that they may have my joy fni filed in i he mf elves. Though 734 God received up into Gloryl 5 E R M. Though they were in a little time to fee him un-^ ^'- der the wrath of God and fcorn of finners, they ^•^'^^'^^'^niuft underftand that as no more than the atone- ment that was made in one nature ; but all this while he had the unchangeable perfedions of ano- ther. There is fomething in this prayer, and efpecially in that part of it which I have lately given you,' inconfiftent with his charader as a fufferer, and his dependence as a creature. When he confider'd and exprefs'd himfelf in fafhion as a man, no word fo afluming came out of his mouth, as Father I will; no, he difckim'd all authority as a fubjed ; and/'f- ing made under the law never placed himfelf in that Hcb. V. 7. nature above it. / came not to do my own will, hut his that fent me-, and when in the days of his flejjy, he offer d up flrong crying and fupplications with prayers md tearsy he demands nothing, not as I willy but as thou wilt, 'Tis evident that in thefe words he talks within the limits of a creature and in the form of a fervant : That, though he was the beft of creatures, the beginning of the creation of God, the chief of fervants in whom God would be glo- rify'd, yet ftill he claims no authority, he learned obedience by the things that he [uffefd. But What a nature is that which changes the lan«* guage, that always gave us fo great an example of humility \ Who is this, that, fpeaking of his peo- ple's happinefs, faith, Father y I will have it fo ; tho* when he fpeaks of his own, 'tis no higher than, not my will, but thine be done? Thefe parts in his' carriage would be incondftent if you did not un- derftand them of two different natures. No crea- ture ought to fay what he does, becaufe, whatever his merit might be, there's ftill an infinite diftance between him and the moft high God ; and efpeci- ally confidering the thing it felf that he demands. That they whom thou hafi given me be with me where God received tip into Glorf. 735: / am^ that they may behold my glory. What ? Shall S E R MJ one that durft not infift upon his own preferva- L^* tion be thus pofitive about the difpofal of all his ^^^OTV. people ? When the mother of Z^W(?^*s children came with a petition that her two fons might fit, the one on his right hand, and the other on his left in his kingdom, he tells her it Tvas not his to give. As man he was fo entirely fubje(fl, that he had no right to appoint a precedency in his Church. And this fhews, that they who call themfelves his vi- cars and reprefentatives, go a great deal farther than ever their principal did. They that think them- felves empowered to beftow the chief places in a Redeemer's kingdom, affume a greatnefs that he himfelf never pretended to : for he tells this wo- man, who wanted to have her two fons dignified and diftinguifhed, that it was not his to give, but it fhould be given to them for whom it was pre- pared of his Father. And yet here he talks quite otherwife : " A precedence in the church below ^' is not mine to give as a man, but eternal life is ^' mine to give: I have a right to beftowall that. *' And how can this be allowed in one that is noC *« God ? I muft leave it to the Father to fill thefe ** two places at my right and left hand in my king- *' dom, becaufe in this human nature he is greater *' than I. But I can tdl even the Father him- '' felf, that / Tvill have all my people with me in *^ heaven. Certainly one that fpoke after this manner, thought it no robbery to make himfelf equal with God, And what will he have them there for \ To behold the glory that thou hafi given me ; and leil we fhould look upon this as no other than the glory of his rewa d as a Mediator, he adds, For thou loved]} me before the foundation of the ivorld. " The glory *' I fpeak of is that which confifts in thy love; "This 73^ God k'e c^iw'vi up into Glory. S E R 1VI.« This love I enjoyed eternally before any of the! ^^ «' duty that I have now gone through. Befides ^-^'V^*^** a glory that is given as a recompence to my «' anions, I had one with thee in perfon before ^^'^* red as a bride adorn d for her hns'jand: Upon which ' ^' ^' there was a great voice out of heaven, behold the ta- bernacle of God is with men, and he will dwell with them, and they (Ipall be his people, and God himfelf JJmH be with them and be their God, Who is this God? He that fpoke afterwards, and faid it is done, J am alpha and omega, the beginning and the ^' 1* end, I 7vill give to him that is athirjl of the fountain of the water of life freely : He that overcomes pall inherit all things, and I will be his God, and he jhall be my Son. 'Tis he who has his tabernacle with men. Thus converted finners have found it. If a man that is unlearned or ignorant comes into your af- lemblies, and the fecrets of his heart are made manife[i, iCor, xiV; he is convinced of all, he is judged of all Chrift Je- ^4> ^i"* iiis whom he once defpis'd has laid him open to himfelf; and what's the confequence of this change ? He falls on his face and worfl)ips God, and confeffes that God is among you of a truth. What he lairh gives no teftimony to Chrift's being among 'em, or the truth of that religion which he did not un- derfland before, unlefs you will make his frying. Cod is among yoH, to tally with our Saviour's pro- mife, when two or three are met in my name, lam in the midil: of 'em. We read of God's raifmghimfrom the dead, which fnuft be underftood of his human nature. The Divinity could not die, and was not buried. iV^-Eph.i. 10. //»g him at his own right hand far above all principa- 2», 22. B b b 2, lities 74^ God r e c e i v 'd up into Glory. S E R M.lities and powers^ you mull: refer to his office as ^^^- Mediator. He is made head over all things to the ^'^^'^^^^^ church, the frlne/s of him that fills all in all. A head of authority he may be by conftiturion, but his being a head of influence fuppofes a nature a- greeable to what Ihall be done by him, and that Eph.ii.i. J5 ^Q qpiiQl^^Yi thoje 7vho are dead in trefpajfes and Jins, 'Tis all one to the argument, whether thefe laft words are to be underftood of the Son or of the Father. If we may apply *em to the Son, that it's he who converts the foul, then the proof is made at once ; and if this is mentioned as an ad of the Father, 'tis that we may conceive of it as the great- eft work of God. Now, it's no more than we Heb.ii.io.j-e^^j of our Saviour in other places. That as the Father quickens the dead, and raifes them, even fo the xii. 2. $Qyi quickens whom he will: It is he who fan^ifieSy he is the Author and will be the Fmifloer of our faith. Thus have I confidered the manner of our Lord's coming by this glory, or how we are to apprehend his being r e c e i v ' d into it, in his lower nature as man, in his office as Mediator, and, laftly, as he is in the form of God. I will give you an appli- cation of this part of my fubjed, before I pafs on to another. ( I . ) If he was thus received into glory, then you may be very well afTur'd, he will never lofe that Ffal. ex. I. glory * He fits at God's right handy till all his enemies are made his foot flooL And this is a perpetual ho- nour as the Apoftle obferves in his quotation of thatpaffage. After he had offered one facrifice for Jtn, Heb. x.iiyhe FOR ever fat down on the right hand of God; '3* from henceforth expeUing till his enemies be made his footflooL You God r e c e I V 'd up into Glory. 741 You muft not conclude from thefc things, thatS E R M. there will be no oppofition made to him ; for as LT. the God of this ivorld is his great antagonifl:, fo his ^^'^V^ way of pufhing on the war is by blii^ding the eyes i Cot. iv, of them that believe not, left the light of the glorioHS 4' 5"* Gofpel of Chrifi 7uho is the image of the invijihle God fjjould Jhine into their hearts, Satan's own eyes ar£ open enough, he knows him who he is, (as he has often confefs'd) the holy One of God; and therefore as he can never fucceed upon himfelf in conrradid- ing the Divinity of a Saviour, he throws the re- bellion into another form, and has his tools in an unbelieving world. His influence upon them they may apprehend does only lead them into the adts o^ free thinking, but it is indeed blinding their eyes. It's no matter what fplendid names they may give to this temper, when the Father of lights himfelf has called it a blindnefs. Jefus himfelf has faid, For judgment am I come into this worldy that they ^W Job. ix.39. fee not might fee, and that they ii'hich fie might be made blind. Thus Efaias had faid before, He has blinded xii. 40. their eyes, and hardned their heart, that they jhonld not fee 7vith their eyes, nar underfland with their hearty and be converted. We read of great men that are engaged againft him, but all this while the heathen rage, and the peo-^^y^ ^ ^ fie imagine a vain thing, when the kings of the earth fit themfilves, and the rulers take coanfel together a- gainfl the Lord and againfi his Anointed, Tiie Apo- llles gave a twofold interpretation of this paflage. Tirfi, It was true perfonally, referring it all to the malice of men againfi: our blelled Lord himfelf. The heathen raged, and the people, that is the Jeivs, Acl. iV, imagined a vam thing ; For of a truth, againfi thy ^4- ^^' holy child Jcfus, 7vhom thou hafl ordained, Loth He- 27, 28. rod and Pontius Pilate, with the Gentiles, and the peo- ple of Ifiael have joined together to do thofi things ^hich thou haft determined fijould be done, B b b 5 Seccndlji 74 ^ God k b c e i v 'd r//? mio Glory. Secondlj^ They take ihe fenfe of the prophecy to be exandcd farther, and beheved themfelves in- cluded in the delign of thefe words. Now-^ Lordy behold their threatnmgSy and grant unto thy ferv ants that 7vith all boldyiefs they may preach thy 7i'ord ; and they did nor only pray for this mercy, but were con- firmed in their belief of it ; for this they could reft themfelves upon the words of Davids that he who Jjts in the heavens fiall laugh, the Lord Jljall have 'em in derifion ; yet have I fet my King ttpon my holy hill of Sion. He laughs at their rage, he fees it's a vain thing that they imagine, and notwithftanding all their oppofition the Father will maintain his own appointment in thefe two particulars with refpeft to a Saviour. 1. In his fole authority over his church. 2. In the full and proper Divinity of his Perfon, Thefe are things that he has eflablilh'd . Chrift is not only exalted in heaven above all the injury that their unbelief and malice would do him, buc they fliall not be able to carry their point upon earth. I. One thing which he that fits in the heavens will fecure is the authority of a Redeemer over his churches. / have fet my King upon my holy hill of Sion, And this is not only true in fad, but he has rais'd up witneffes to own it. Tho* thefe are oftentimes cloath'd in fackcloth, nay, more than that, have their veftures like his, dipp'd in bloody yet they overcome by the blood of the Lamby and ths Tvord of their tejiimony, and they love not their lives unto the death. If cruelty and fraud could have root- ed this principle out of the earth, it had fwum a- way in the rivers of innocent blood that have been flied in the defence of it. We fliould have loft it with our martyr?, feen it kill'd at their executi- on^ Rev. y 1 1 God keckiv'd up into Glory. 74 ? on, and buried in their graves : But it is ftill alive ; S E R M. upon that our God has founded Siort^ a}jd the poor of LI. his people fljall trufi in it, ^JOO*'^ No manner of doubt, when perfecution brings ^* Jt.^' us under a fcruciny, many thoufands will rather give up the truth than give up themfelves, and will fcarce be proteftants at the fiake, though they are well paid for being fo in the church. But \ make no queftion, that when all the greatnefs and the eftablilliments of this world turn againfl: the doclrines of religion, the God of grace will raife up fome to afTert the Gofpel without a human law, which they havehoneftly profefs'd with one. With fuch a fpirit was the proteftant religion fpread over the nations. They tore the name of Chrifl: out of the hands of the man of fin, who pretends to re- prefent him. The Lord confumd him ivith the breath of his mouthy and deftrojed him with the hright^ nefs of his coming, 2. Another thing that the great God will not give up is the dodrine of our Lord's Divinity. Who is this King upon the holy hill of Sion? Or rather, let's firll: enquire what is meant by Sion ic felf. Certainly not the hill which is now plough'd as a field, and made as the high places of the fored, but the church of the new Tefiament, the '^^^^'^^ Heb. xif. Sion which is the city of the living God : and who is 19. the King exalted there, but he that flifFered in view of the former Sion \ Now it is faid, that the Lord pf^i ^j.]vi. Jhall reign for ever, even thy God, O Sion, to all ge- i o. nerations. He that is exalted upon this hill is Je- hovah, 7vhofe kingdom is an everlafting kingdo?n, andj^^ ^^1 • who is alfo the God of his people. Thus, Sion ' " * that publilli'd glad tydings about the Mefliah, fpeaks of him in this language, Saying to the cities of Jt^dahy behold yonr God. And indeed the Pfalmift having introduced the Father as giving out that refolution, I have fee Bbb 4 n>y 744 God v.^c^iv'y) up into Glory. my King upon my holy hill, brings in the Son as replying to it, or rather enlarging upon it, / 7vilL decUre the decree^ the Lord has [aid unto me^ Thou art nn Son, this day have I begotten thee* The fcalon that this refers to, the time of Chrift's mak- ing the declaration, the Apoflle tells us was his relbrreill has he begotten us hj the word of truthy 'tis to be underftood with a limitation. But when the higheft name that God gives to our blefled Sa- viour is calling him his Son, the generation he fpeaks of is not to denote any period when it was done, but an equality ©f exigence, or otherwife the words Father and Son maft be mide to fignify in the Divine Nature what they never do in the hu- man, two different forts of being. (2.) If he is thus received into glory, let it be an argument for receiving him into your own fouls. Admire the condefcenfion that fhincs through thofe words, Behold I ft and at the door and l^ock^ f any {^gv. iil. man hear my voice and open unto me-^ I will come in 2.0- and ftip with him-^ and he with me, O finners 1 will you rejed him who delivers his importunity from a throne \ He begs admittance into your hearts ever fince he has laid afide the form of a fervant. Cry out as TtJomas did. My Lordy and my God! (3.) Confider thehappinefsof asmany as received him. To them gave he power to become the Sons ofGodjJoh. i. i±l even to them that believe on his name, I will men- tion but two things in a way of exhortation and comfort. Firfty Take care that you do not let him go ei- ther in dodrine or pradice. J^ftis Chrifl isthefime yeflerdayy to day, and for ever; and therefore, be «o^Heb. xlii. carried about 7uith divers and flran^e do^rines. You 8, 9. have heard of his perfections ; 'cis not enough that you admire thofe of his human nature, the princes of this world own'd all that, and it was pure ig- norance of other things that made 'em crucify the 2 Lord 74^ God r e c e i v 'd up into Glory: SE R y\.LGrd of glory. If you give up his Divinity, yoii L^- will be but empty profeflors of him, and he but ^"'^^'■^ an empty Saviour to you. As it's a God whom you are contending for, fo he can be no lefs whom you depend upon.' He that is able to keep what Judei4. you have committed to him, able to keep j oh fram falUyKT and to prefent jon f ankle fs before his own glory> 7vith exceeding joy, is the only wife God onr Saviour. Know the truth, and the truth fhall make you free. This is your crown, and take heed left any man run av/ay with it. He that faves your fouls, he that will raife your bodies mufl: have Philiii.2i.a power by which he is ahk to [nhdue all things to him/elf. Secondly^ Support your felves with the hope of being received where he is. Then you will behold the glory that fome deny with rage and confidence, foaming out their own fliame, and which is al- ways own'd to be unfpeakable. 'Tis the matter of our teftimony upon earth. We believe, and are fure, that he had a glory with the Father before the world was; but what this is, is a queftion that overwhelms us all at once; how- ever, the day is coming, when we fliall know. That he is in the Father^ and the Father in himj and Jon. xiv lO. he tn tis. SER- Opinions agaw/ltheGodhc2id^&'c\ 74;^ SERMON LII.":;S H E fecond general head which I have S E R m: always given you under every branch ^^''• of this great fubjeft, was to open what'^'^'V^ we have been infifting on as an argu- ment of our Lord's Divinity ,• and there- fore by the rules of method that I have all along obferved, I muft now have lliewn you, that as God was manifeft in the flefh, juftified in the Spi- rit, feen of Angels, preached unto the Gentiles, and belJev*d on in the world ; fo it is no other than the fame living and true God who is received up into glory. But a fmall return of thought upon what you have heard will fliew you that this de- fign is already anfwer'd : for I have in feveral par- ticulars fairly prov'd, that the glory which Jefus Chrift is now poflefTed of, is the peculiar of the Di- vine Nature, and that many things which the Scrip- ture faith of him could not be laid down with either modefty or juftice if he was not themoft high God. This argument I have drawn thro* the particu- lar attributes of fpirituality, omnifcience, almighti- nefs, omniprefence, and eternity ,• the creation that he has wrought, and the worfhip that he receives. You have heard at large, that thefe things arc ne- ver faid of a creature, that God has always claim'd them as his own, and has frequently told us, that they ihall not be given to another; that if fuch charadeis 74^ Opinions agamjl the S E R M.chara<5^ers don't belong to him alone, we have tiO^ Lll. notion left under which to conceive of a God ; all ^-'''^Y''^ diftindions are thrown down and laid open, that he has eftabliflied between himfelf and his crea- tures. If another being has a power that's almigh- ty, and an underftanding that's infinite ; if he can fill the heaven and the earth, if he is unchangeable in his nature, and receives the higheft expreffions of homage 5 I fay, if any one can have thefe things affirm'd of him, and yet not be God, we are at a lofs to know what God is, and have not one charader left for him which may not be given to another. And yet in the fulleft manner, with terms un- limited and undifguis'd, are thefe divine perfedi- ons reveal'd as belonging to the great Redeemer. Thus the holy Spirit has declared him, thus his people in every age have received him. Thomai calls him his Lordy and his Gody and fo muft we, if we are of thofe bleffed ones that have not feen, Joh.xv. and yet have believed. Thefe things are 7vritten, 28, 2p, that we might believe that Jefm is the Chrifi the Son 3 * • of God, and that^ believing we might have life thro* his name. This is the truth they have witnefled to, this is the food they lived upon, and the good dodrine they were nourifh'd with. I have given you the arguments juflas I have found them, propoinig this great article in no other light than that of plain Scripture, comparing fpiritual things with fpiritual. Had the arguments been charged with infufficiency, I fhould gladly have attended to any thing that might prove it. But when inftead of fair anfwers, the whole work is called enthnfiafm, you may be fure the vidory is gain'd \ for that's always the laft refuge of a baf- fled enemy, who goes off the field, running and railing, and rather than not be infolent grows pro- j Tim. i. ^^^^i Twning afds to vain j^angling^ underfianding c» 7. mther Godhead of Chrtfi conftderd, 749 ^neither ivhat they fay, nor whereof they affirm. They S E R M. fpeak^evil of the things they undcrfiand noty and jhaLl L^'- utterly periJJj in their own corruption y counting it plea- pJji fnre to riot in the day time, Jpots and blemifbes^ Jport- ,2, 13. ing themfelves with their own deceivings. On thefe accounts I'm prevented of confidering this branch of our religion in the way that I have taken with all the reft ; for, having in the firft part of my work, proved that the glory of Chrift is a glory that he had in communion with the Father, and ia full equality to him, I would not enter upon that argument again. I ihall therefore purfue this proof another way, by coniidering what is offered againft it. By the faithful w"ord we are to exhort and convince the gain- Ti>. i. p; fayersy the unruly and vain talkers and deceivers ^ whofe ^°» *^- mouths n?uft be fioppedybecaufe they fubvert luhole houJeSy teaching things which they ought not. That an op- pofition is made to this glorious dodrine can hard- ly be denied by any of us. Do they not blafpheme Jam. if. 7, that worthy name by which you are called f If you have not heard the arguments yet you have heard the flan der of many. The defamation that flies at large, the trial of cruel mockings cannot be for our fubfcribing what we believe, but for believing w4iat we fubfcribe : Could we have been concent to ftab the dodrine with the very pen that fign'd it, we might have gone untouched in our reputation. If they could once make us ailiamed of our glory, they had foon brought us to glory in our fjame. But it is for the fake of Chrift that men feparate us from their company, and c^/? out our names as evil. And we are taught what to do in fuch a day, to rejoice and be exceeding a lad, for the qreat reivard -.,., . _, that s lata up m heaven. However, \ti nsjtand jajt ^s, 20, in one Jpirit, with one mind ftriving together for the faith of the Gojpel, in nothing terrified by our adver^ f tries; 750 Opinions agamfi the S E R M'faries ; which is to them an evident token of perditi' L^^' o^y but to m of falvation, and that of God: For to ^•^»*^ HS it is given in the behalf of Chrifiy not only to be- lieve in his namey but to fnffer for his fake, I fhall do thefe three things. 1. Give you fome account of the opfofition that is made to this dodrine of Chrift's Divinity. 2. The Rcafons that are pleaded for the opinion. 3 . The ways that are taken to promote the caufe. I. The oppolition that's made to our Lord's Divinity has been various ; truth, hke the fun, has kept its place for feveral ages ; the faith delivered to the faints is the faith that's yet admired by the faints. They are built upon the foundation of the. ^pofiles and Prophets, Jejus Chrifl himfelf being the chief corner fione. But error keeps wheeling round, carrying on the fame defign through all forms and ihapes. The corruptions in dodrine are ufually called after the people that fpread them in the world y and all thefe names have been taken up, as God foretold, for a curfe among his chojen. The men that perverted the truth made a little rumbhng in the church for a while, but as their root was rottennefs, fo their blojfom went up as duji, Samofatenus was one of this wretched number a long while ago; a man of a moft vicious life, who having denied the Lord that bought him in pradice, as a bubble to his confcience, did it after- wards in dodrine. His notions were very little dif- ferent from thofe that the iwoSocinus'Sy the uncle and the nephew, reviv'd a great many ages after, by which they blafted the reformation in Polandy and, with refped to the proteftant faith, turnd a fruit- ful land into barrennefs. Thefe affert that Chrift is no more than a man divinely infpired, and deny that he had any exigence before that in the womb of the Virgin Mary, I do not find that their notion goes any higher than what the Apoflle tells z ' ^ ^5 Godhead of Chrifi confickrd. 75 i- us his very enemies had of him ; Te men of IfraeU Jc-^ ^ ^ ^*- [hi of Naz,areth 7i>as a man approved of God among l^^lij yoH by Jigns, and miracles^ and wonder s-i which God .r.-^^ 2 did by htm in the midji of yott, as ye your felves alfo kno7if. Others have carried on their quarrel with the truth in a different way. Thefe were thofe call'd ^etians and EunomianSy who faid God might be comprehended by us (as if they were refolv'd to fee out with impudence enough) and that the Son was altogether unhke the Father in being, power and will, and that the Spirit was created by the Son; that Chrift did not take to him a human foul, hue only a body. Thefe were alfo the opinions of the Brians, tho* they fpake with a greater veneration for the digni- ty of the Son than the other had learned to do, calling him the bed: and moft glorious creature. The Ebionites were much earlier than thefe thac I have mentioned, but held almoil the fame o- pinions with thofe that make up the Socinian fyf- tem. The Macedonians feem to be only the dregs of the Arians about the year three hundred and twelve. Their boafted opinion was, that the Son is not of the fame eifence with the Father, but only like him. Befides thefe we read of the JVoetians, the PraxeanSy and tliQ Sabellians y^ho made the names of Father, Son, and holy Ghoft, to be no more than three diffe- rent characters and reprefentations of God ; fo thac when we confider him as a Creator he is to be called the Father, as a Redeemer the Son, and as a Com- forter the holy Ghoft. Thefe denied the Perfins as the other did the Nature : Hence they afferted, that the Father was born, fuflered upon the crofs, and rofe again from the dead j for which they were c^Vi^d Patripajfiam, As 7JX Opinions agawfi the S E R M. As thefe perfons were very confus'd in their o- LII. pinions, they could be no lefs in their pradlice. ^-''^y"'^ The Arims fpake of Chrift with more refped than thofe that went before them, but denied him to be the proper objedl of worfhip. The Samofati- Titans would not baptize in his name. The Socini" ansy though they conceiv'd of him in the fame manner, neverthelefs declared that divine adoration fhould be paid to him. This very difference was the thing that fplit the antitrinitarian intereft in Poland) and you may be fure it will have the fame fate in England^ when the hot hum.our that nov/ breaks out againft the truth is ftruck inwards, as it feldoms fails to do in a little time. At prefent we have a fcheme advanced that would feem to be different from all thofe that I have men- tioned ; but if you enquire into it, you will find it diflinguifhed from Ariamfmhy nothing elfe but cowardice and confufion : That is, if it is not A- rianifmy it's nonfenfe. Thus a certain author in our days has delivered his thoughts in thefe pro- pofitions. That ''with the Father, who is the firft and fu- " preme caufe, there has exifted from the begin- *' ning a fecond perfon who is his Word and Son ; " and with the Father and Son there has exifted *' from tlie beginning a third divine perfon who is *' the Spirit of^ the Father and the Son. That the *' Father alone is felf-exiflent, underived, unorigi- *' nated, and independent. That the Father is the *' fole original of all power and authority, and is ^' the author and principle of whatever is done by " the Son or by the Spirit ; and that the Scripture, " when it mentions the one God, or the only God, << always means the fupreme perfon of the Father. *' That the Son, or fecond perfon is not felf-ex- '^ iftent, but derives his being, or effence, and all « his attributes from the Father, as from the fu- •* preme caufc, ^ In Godhead of Chnfi conftderci. 753 In the next propofition he diAinguifhes himfelfs E R M. both from the Avians^ and from thole that I hope ^^^• we may be yet allowed to call Orthodox, «' They, ^^-^^^^^ " faith he, are worthy of cenfure, who either on *' one hand prefume to affirm that the Son was " made Vz, »x ov'^wv out of nothing, or on the other *' hand, that he is a felf-exiftent being." And the ground of this critical peculiar he lays down thus, '' That the Scripture in declaring the Son*s deri- *' vation from the Father never makes mention of *' any limitation of time, but always fuppofes ^' and affirms him to have exifted with the Father •^ from the beginning, and before all worlds. They " are alfo juftly to be cenfur'd, who, prcfuming to *' be wife Above vjhat is written^ and intrude into " things which they have not feen, prefume to *' affirm, that there was a time when the Son *' was not. Thus have I laid before you what is ufually cal- led the new fcheme in the very words of the man that has drawn it. I hope you have heard fo much of the Deity of our bleffed Lord in a long train of difcourfes, as will convince you 'tis not a thing to be diftinguifhed away into fome uncertain me- dium between a God and a creature. I would ob- ferve two things upon all thefe propofitions. Firfl, That they are far from being deliver'd in Scripture words. I believe there never was a creed or catechifm in the univerfe that did more pofitively determine the fenfe of the Bible with lefs ufe of the language ; and therefore it's cutting us both ways, that this is admir'd as ScriptHre-doc- trine by the very people that talk fo much againft ScriptHre-confequences, Tho' perhaps one may find an excufe for that management ; for indeed I can- not take thefe propofitions to be Scripture- confe- quencesy as has been abundantly fhewn by feveral, whofe praifes are in all the churches of Chrift> and Vol. IL C cc ' ' will> 754 Opinions agamfi the ^E R M.will, I doubt not, farther appear from different L-^f- quarters, as we come to be daily taken off from ^"-'""^^^^'^our lower debates, and driven to fecure the foun- dation. Secondly^ I may farther obferve from this man, and his communication, that it's a hard thing to efcape his cenfures. His charity has pitch'd itfelf in a point, and we lofe it, if we take one ftep be- yond the narrowed notion that ever was advanc'd in the world. They are to be cenfur'd who fay the Son is a creature, and they are to be cenfur'd who fay he is a God,' and what then muft become of all the world, who till now never imagin*d there was any medium between thefe two? We muft not be allow'd to fay he had a beginning, or that there 7i^as a time when he was not, nor mufl we call him eternal. Reafon and Scripture, philofophy and revelation, the light of nature itfelf, have always taught us to fay, that there was one fupreme csuie, and every being is either that firfl being, or made by him. If he was made, there muft be fome moment of time when he was not made. Every thing, but that individual firft caufe, had a beginning ; no exiftence could be eternal but what was neceffary. Did ever any learning talk againft thefe max- ims? Well may that be call'd a New Scheme that deftroys all the principles that are as old as hu- man nature. And how bold is it to cerjfure men for not coming into an opinion that's flat folly to univerfal reafon.'' That a Being may be neither made nor unmade, neither have a beginning, nor be without beginning ? neither be a God nor a creature ? derive from another, and yet be coeter- nal with that other ? No wonder that we read fo much againft a certainty in matters oi faith j for this is the way to lofe it ia matters o£reafif7» Was there ever any myftery fo inconceivable Godhead of Chriji cori/ickrd, 7^5' inconceivable as this heap of thoughts ? Cannot I S E R M' as foon beheve that three are one, as that any thing ^^^• can be and not be? Can there be in any dcdrineof^''"''"'*'^"^*''^ the chriftian religion a more horrible jarr, than to talk of a deriv'd God, an originated eternal ef- fence? You fee what a wildernefs we are thrown into, a wide and howhng wildernefs, when we leave the right ways of the Lord. I believe verily that the uirian fcheme is never the more agreeable to Scrip- ture than this ', but I'm fure it's more agreeable to fenfe. Thefe people are fairer advcrfaries than fuch as fend out their opinions in mafquerade. The Brians are cenfur'd by their younger brethren for fpeaking our, and afting in open day-light. And tho' they made a terrible daughter in the peace of the churches, yet nothing is fo frightful to an ho-^ neft man, as a peftl/ence that Tvalks in darknefsy that we fuck in without feeing it. Others have hghted their candles at this author's ; but as they do not write with his caution, it will be very hard for them to keep clear of his cen- fure. We are told by one, '* that the Word, or « the \oy©* was an intelligent Agent or Being di- «' ftind from the one God the Father. And that *' to aflert that he was the fame Being with the *' Father, is to affert that he was the Father.'* And again, «< That Chrift is not reprefented in the <« Scripture as equal to God, and that the fame <^ abfolute perfedions are not afcrib'd to Chrifl 5^ which are to the Father. I hope the contrary to this has appear'd from fuch a colledion of Scriptures a$ all the adverfa- ries in the world will not be able to gainfay or refift. And yet this perfon in another of his pro- pofitions tells us, «' Chrift is to be worfhip'd.** The very thing which another of 'em exclaims a- gjainft, and ftorms in a queftion, *^ What ihall we C c c 1 ~ :^ fay i 7^6 O PINIONS agamjl the S E R M. ^8. are growing unmindfuU and have forgot the God that formed hs. And is our religion fo trifling, that we fhall lofe it in our fleep, or change it for a dream ? no, Ut us continue in the things that we * Tim. iil C c c 4 have >^ 760 Arguments agamfi the have kyjown nnd been affurd of, hnowing ofwkmwe have learnt *em. May It, 1720. SERMON LIII. Jam. »7 HAVE given you, without any fraud, the opinions that have broke the j peace of our churches, to the defile- I ment of the Chriftian faith, and thq confulion of brotherly love, an argu- ment that vjifdom muft firfl; be pure before it can be peaceable^ gentle, or eafie to be entreated, I have not aded in the way that thefe men ufe with o- thers, but in their own words, and in full quota- tions. The fum of what they fay you may take in thefe four particulars, I. They are agreed that the name God is given to Chrift in the holy Scriptures; but it's a poor and fcandalous hypocrifie v/hich they come into upon this head. One while declaring that they are as much for the Divinity of Chrift as others, and yet upon fome occafions fpeaking of his title with all the diminution that can be. Such an uncer° lain declaration is that, when perfons fay " they <« are for the proper Divinity of our Saviour, tho' *f they knew that by proper Divinity one fide <« means the fame with what is afcrib'd to the Fa- ^' ther, and the other no more than may be affirm'd laCor.iv. " of a creature." We have renounced thefe hidden *• things of difionejiy, and dare not VJalk^in craft inejs or handle the 7vord of the Lord deceitffilljy but bj a manifefta--^ Godhead of Chrift anfiver'd, ^6t Vton of the truth vjonld commend ourfelves to every S E K M, ntms confcience in the fight of God, LIII. 2. They fay, notwithftanding their calling him ^^^^^V^^^ God, that he \snot fdf-exiflent^ that ht derives from the Father, and that they have no other way to fe- cur.' the Unity of the Divine Nature, but by af- firming there is no more than one perfon, who is truly and eternally God. *Tis here that the ways part, upon this queflion we are divided, whether the Scripture in calling Chrift God^ means any lefs than it does in calling the Father fo. We have no controverfie whether He has the name or no, or whether a creature may not have it. They yield the former to us, and we the latter to them, and therefore it would be the lliorteft as well as the faireft way to examine whether the holy Spirit has taught us to make any abatement in cal- ling our Saviour God, which it would be blafphe- my to fuppofe when we fpeak of the Father. In that view I have all along proceeded quite thro* this copious argument. You have heard what the Scripture has faid about his Divinity under thofe feveral heads : and I have fliewn you that the uirim has no more reafon to diminifh the fenfe of thofe paffages that relate to the Son, than an Atheifi; has to curtail and darken thofe that fpeak of the Fa- ther : that it's as eafie to argue from the Bible that there is no God ^t all, as to deny the tefti- mony that's given to our Saviour's Deity. We think that none can be call'd God in the true and proper fenfe of the word, but One who is fupreme, felf-exiftenr, underiv'd, unoriginated, as fame love to fpeak in their ^eat fwelling words of vanity. That there is a God whom we read of un- der thefe charaders is plain, and therefore we ihould be guilty of robbery to lelTen or contrad the fenfe of thofe Scriptures that are brought to prove ir. jyhat an injurious way of expounding would thac y6t Arguments agamjl the S E R M.be for me to fay, tho* I read of the mightj God LTII. Jehovahy the Creator of the ends of the earthy the Fa* ^•^^^^'^'^^ ther of lights, ivithoHt any variablemfs or flmdow of turningy that it's poflible thefe words may not figni- fie a Tupreme Being, and an original perfedion i* And yet thus unfairly muft we ad with the fame expreffibns concerning Chrift Jefus, if we difpofe of his charader into their . fcheme. That is, when he is call'd the mighty Gody it muft be on- ly a derivative Deity, tho* if the word was not us'd of /?//», it would fignifie what it founds. Thus the Father of lights, in whom there is no variablenefs nor fhadow of turning, muft be an in- dependent, unchangeable, and eternal Being, and they fay right : but iiJe/Us is the fame yefierdayy to dayy and for every tho* the titles are equal, they do not fignifie fo much. Thofe Scriptures are exad- Pfal.xc. i-ly upon a level> Trom everlafling to everlafling thoti Ifa. ix. 6. art Gody and he is the mighty Gody the everlafling Mic. V, 2. Father y and his goings forth have been of old from e- Rom. i. verlafting. We read of God that he is blejfed for ^S* every and of Chrift in the fame epiftle, that he /'^ ii. S' over all God blejfed for ever, 5. They are divided, as I have (hewn you, a- bout the worlhip that's paid to him. The Bible ftares 'em fo full in the face, that it's declaring their fin as Sodom to deny him that devotion which his people have hitherto given him. The difciples Luke 'worfjifd him after he was parted from 'em, and the >xiv. j-i. Saints do in every place call on the name of the Lord i.Cor.i.i.y^y^^^ On the other hand, this pradice is fo un- wieldy to their fcheme, that fome of 'em quite dif- own it, and others are forc'd to foften it with a diftinftion that the Scripture has taught us to ab- hor, of a fiipreme and fubordinate worfliip. So that, 4. That which they glory in as their peculiar and purgation from Arimifm^ is nothing but a little dull Godhead of Chrtjl anfwer'd. y^^ dufl: thrown into the eyes of the world. They wills E R m; not fay as the Arims^ there was a time when the LIII. Son was not ; but they tell us that he was derived, ^^-^OPs^ and that whatever is derived begun to be, and I am fure whatever had a beginning once was not. This is plunging into contradidions merely to avoid a name. 'Tis to no purpole that they tell us there was not the leaft moment of time when the Son and the Spirit were not ; for what's the confequence of that, from thofe that deny him to be felf-exi- ftent, but a principle that overthrows the very firft maxim of our dodrine againft the -r^/^f //?/. We plead, that there muft have been a principal caufe of all things, and that he muft have exifted when nothing elfe did ; that his exiftence proves him to be the original of all things : but now we find there are two other perfons who have exifted e- qually with him, tho* they are infinitely unequal to him; that is, they are as much eternal as he. There never was a moment when the Son and the Spirit were not, which is as much as can be faid of tne Father; and yet an eftence from everlafting, which "^Yovei him to be the firft and independent caufe, does not prove them fo ; what's the confe- quence of that, but that it proves nothing at all? As for example. When I argue for the being of a God, and the glorious perfedions of his nature, I put it thus : He that is before all things, and by whom all things confift, is the fupreme original effence; but the great God is before all things, and by him all things confift. I ftiould have thought the firft of thefe propofitions would have ftood unmov'd thro* all the ages and parts of the world, but our new fcheme has given it up : for Chrifl is before allthings^ md hj him all things conjift^ and yet neverthelefs he IS God only as we are beings by derivation, tho* pf him J and to him, and thro* him are all things, Rom. x?: I know i6. 7^4 'Arguments agamji the S E R M. I know not what thefe people will leave us ; the LIII. (jodrines of reveal'd religion are not/and will they ^^'^'^^^"^^ take away the principles of nature too I all thefe thingt are againli us. Don't we only lofe our Saviour from the throne of God, but are we to quit the very notion itfelf under which we have conceived of a God ? Shall we in complaifance to a blafphe- mous whim, fay that a perfon may be the Creator . of the ends of the earth) the mighty God, the Alj^ha and Omega^ the firfi and the lafl, the beginning and the endings that he may be ov^r all blejfed for ever, that he is before all, and yet not felf-exiftent ? Are thefe perfections feparahle from the Divine Nature ? Can One be all this, and not be a God ? or if he is call'd a God upon thefe accounts, muft the word lignifie lefs in him than it does in another I Shall the Scripture, which we reckon to be the beft book in the world, leave us no diftinflion ei^ ther in our language or our pradice between the firft caufe, and the chief of fecond caufes, between him that is deriv'd, and him that is not ? the Aia- hometans have none of this difficulty in their Alco- ran, they don't pretend to call their prophet by the name of God. And has the only Divine Book that's given to men, left 'em confus'd, where a- boveall things they ought to be moft determin'd? Joh. IV. Are we like the Samaritans'^ worjhiping we k^ouf not A/T'v*!/,- ^^^^^ ^ ot mth the u4themanSf fetting up an altar to. ^^ an unknown God? The queftion whether Chrift is God or no> en- ters into the very life of our devotion ; *tis im- poflible we fhould take one right ftep till this is clear'd ; becaufe if he be, we may negled to ho- nour him as God, and if he is not, we may wor- ihip more than the true God. We think the Scripture has made it evident enough ; but if the nobleft expreflions are diftinguifli'd away, and that calling him God is not to be underftood of his being Godhead of Chriji anfwerd. y6f being fo, let us never talk of a veil upon the hearts S E R M. of the J<;u>s and the Mahomctam. No, Chriftia- LTII. nity, according to this fcheme, is the moft clouded ^^^'VN/ religion in the world, where we are ever learn'mgy and never able to come to the hriowiedge of the truths But I muft remember my promife; and that is, 2. To lay before you the reafons they give for their opinion, that Chrifl is not felf-exiflem. And the plea lies in a lefs room than perhaps you ima- gine. For, I. They mightily infift upon what is never de- nied, that he is inferior to the Father j and to that end bring in fwarms of Scripture that are nothing at all to the purpofe, but mufl: every one of *em be underilood either of his human nature, or his mediatorial office. This is no part of the quefti- on, nor ever was, whether or no in fome fenfe or other the Son is not fubordinate to the Father. 'Tis univerfally own'd that he was made of a 2/>'(?- Gal. iV." 4, man, aud made under the law. In this refped he is a creature, a body has God prepared for him. And to this head you may place a vajft number of fentences, that the Father is greater than he, that thejoh. xiV. head of Chrifl is Gody that He is the God and Fa- ^S. ^ ther of our Lord Jefus Chrifl, that the Son himfelf is ^ ^°'■•^'• madefrbjea. ^ ^ EphJ. 5. If they bring m thefe to confront what is faid i Cor. xv. of his Divinity, *tis trifling with the argument. 28. They may as well plead againft the immortality of the foul, that man was made of the dufl of the earth. This is a forryfhuifle to contradid what is faid of one part by what we read about the o- ther. Chrifl:, as in the form of a fervant, is not fo much as a fubordinate God, in that refped he is no God at all ; but as Mediator between God and man, he is the man Chrifl Jefus. So that, here you may keep your fl:and, and tell *em, that the que- ftion is not whether the Son is a creature, andin- ~ ferior y£6 Arguments agamji the S E R M.ferior to the Father, as he sppear'd in our nature, LIII. and as he undertook our caufe. To prove that V^'^V^^the Scripture has faid this of him, is only a labo- rious impertinence. *Tis an unhandfome infinuation to fay, that for one text that fpeaks of him as God, there are an hundred that declare him to be fubordinate. The reafon of that is plain, becaufe the chief revelation we have of him is as Mediator. We read very little of his original and abfolute perfedions ; but the queftion is, whether there is not one paffage in all the Bible that reprefents him as equal to the Fa- ther ? If there is but a fingle text to this purpofe, the doftrine muft be true. We can eafily under- ftand fuch a Scripture harmonioufly to thofe of a Joh. X.J ©.different found. Thefe words, I and my Father are oney muft refer to another nature than what he fpeaks of, when he faith, My Father is greater than /. The Jews would never have charged him with making himfelf equal to Gody had he talk*d of nothing higher than his human foul and body* When he fpeaks of his dying, he could not be fuppos'd to give that as an evidence of any more than a created nature ; that was not making himfelf God, But 'tis plain, befides this, he ufes other language which they thought too much for a creature. And therefore keep the adverfary to this point? let him not wander into the proofs of what you don't deny. Remember the queftion is, whether the holy Spirit has not fpoke of him in the fame language that he does of the Father ; and this Spi- rit that bears witnefs of him is trtith. If they tell you that the words do not fignifie fo much when applied to the Son, examine whether the Bible it- felf has given you any foundation for making the difference : Hold fafl that yon have, and let no man tak^ awaj yom crown.^ 2. Another Godhead of Chriji anfwerd. 767 2. Another argument us'd for this opinion is, S E R M. that to fiippofe the Son is God in the true fenfe of ^^^'• the word, is to make him the fame Perfon with ^-OT^^ the Father. Thus we may behold them pleading in full career. One author tells us that it's ab- furd to fuppofc that Chrift made fatisfadion to himfelf, that he was both the giver and the re- ceiver of the price. And what does all this a- mount to ? Has it any other force than from our unacquaintednefs with the myfteries of the Divine Nature ? Does it prove any more than that we cannot by fearching find out God, that we cannot find joh, ^i.t, out the Almighty to perfe^ion f Muft that be laid down as a maxim, that no- thing can be true of the Deity, but what appears likely to human reafon ? Who is this that darkens job coHnfel by words without knowledge? Are we not Ht^ xxxviiiV tering things we know not^ things too wonderful fior uS", ^*.. that we nnderfiand not f 'Tis no part of the que- 5' ilion, whetiier the doflrines we have concerning God are fuch as we fhould have thought mo{\: pro- bable ; but whether they are revealed or no. If he has told us fome things of himfelf which appear very inconceivable, *tis no offence to my faith, that the Divine Nature is not to be comprehended by the human. That he is not fuch a one as I am, that fomething may confift with the unity of his effence, that would not do fo with mine. Indeed I ought not to receive any thing con- cerning God C which appears unlikely ) upon the teftimony of man, becaufe fuch a one intrudes into what he has not feen ; he is wife above what is writ' ten» But the record that God himfelf has given us is about things that He has feen. And there- fore, I have no other enquiry than this, whether he has faid it or no ? If he has, my faith does not affent to it, upon the rational objedive evidence that I have of the thing itfelf, but the veracity and >vifdom of him who has reveal'd ic. I 7<^8 Arguments agdinjl the S E R M. I could make a thoufand obje(51:ions againft the Llir. rerurredion of the dead ; and fuch difficulties go ^^y'^f^^ along with it, as perhaps we fhall never anfwer till we come to the thing itfelf : but no dodrine is the kfs true for its being incomprehenfible. Suppofe I ask, with what body fhall I arife \ What becomes of that which gave this flefh and bones a confi- ftence, when they are both reduc'd to duft, or it may be converted to another form ? If I am to have this body again, what is it for? What will be its proper food \ it was made for the fupports of meat and drink before the defilements of lin* Hunger and thirft are not owing to the fall. How then is it to be the fame body I now have, and yet have none of the fubfiftence that it now en- joys? Such queftions as thefe would multiply, a new fwarm would rife out of every one of *em. But what then ? Is there to be no refurredion becaufe I cannot explain it ? Does my reafon fland centi- nel to my faith, that what the one will not admits the other dare not receive? no, this is quite de- flroying the nature of faith, which is an affent to a propofition upon the teftimony of another. I believe the refurredion, not becaufe it is a thing likely, but purely becaufe it's told me in plain and eafie words : *tis not a thing incredible with me^ Afts xxvi. that God cm raife the dead, but it would have ^' been very incredible that he will do fo, if he him- felf had not faid it. And juft fo it is here : there's nothing that I have in nature fit to illuftrate, and much lefs to ■^rove that three are no more than one, and one no lefs than three. And I wifh that the fancies of men had been more fparing and modeft upon this head> Explaining a myfteryis nonfenfe, proving it is du- tiful. I have no more to do with amyftery, than to Ihew that it is fo^ but it ceafes to be myfleri- ou$, Godhead of Chrijl anfwerd, 7 ^9 ous if I can fhew how it is. I am very fenfibleS E R M. that to fay that Abraham, Jfaac, and Jacob were ^^^^• one in nature, makes 'em three men ; and I muft ^'-'''^^^^ own that no teftimony but that of Scripture could have taught us to fay, that the Father, Son, and holy Ghoft are but one God. If he has not told us this, it is not true ; buc never let us go that way to work, to fuppofe that he has not faid it, merely becaufe we cannot under- hand it. If the queflion had been to Nicodemus^ whether Jefus Chriil really fpoke of the new birth, he would have own'd he did. His difficulty was not upon that head, whether Jefus fpake fo or no, but upon the truth of the doctrine itfelf. How can thefe things be f Can a man enter a fecond time into Joh. iii. 4^ his another's 7Vomb and be born ? Now if he had believed both the wifdom and the truth of this per-^ fon that told him fo, that he could not be deceiv'd himfelf, and would not deceive another, he mufl: have been fatisfied about the matter, tho' he knew not how to conceive of it. (i.) You may farther obferve, that in this argu- ment they will not attend to the diftindion of two natures in the Mediator, and of three Perfons in the Deity, which we always affert, There is one Gody 1 Tim. ii; and one Mediator between God and man, *Tis an ^' unhappinefs that we are forc'd to repeat a thoufand times what thefe people are refolv'd to take no notice of. It looks as if they were fworn to deaden us with noife, like thofe at E^hefns^ who cried out for two hours together, Great is Diana of the E^he* jians. What fignifies it to urge that making the Soft God is fuppofing him to be the perfon who both gives and receives the fatisfadion, and that is mak- ing him the Father? as if they were refolv^d to bully us out of the dodrine we contend for, and thought that a mere noife of words would perfuade Vol. II. D d d ~ u^ yyo Arguments aoawfl the s E R M.us we hadadually given up what they themfelves LI'^ are angry with us for holding fall:? Don't we al- ^^-'^^^ways obferve the diftincftion of perfons, when we. fpeak of th.e work of redcmpcio.i \ Is not that one of the things in queftion, wheclier the Father and the Son are really diftind ? And muft we be charg'd with denying this at the fame time that we take all the pains we can to affirm it? Are they refolv'd that we fhall fay there is but one perfon, merely becaufe we fay there is but one Divine Nature, tho* they hear fo often from us that there are three f But, (3.) It rhews that men are unperfuadable, when they will admit no medium between Sabellianifm and Tritheifin^ i. e. if we will not deny three Per- fons, they fay we mufl afTert three Gods. This is the hardeft ufage that people can meet with, when no confelTions, proteftations, or fubfcriptions can avail us againil: the noife of impudence. The de- claration that all the proteftant churches came into at the time that God begun to flir the world with a concern about religion is equally againft both thefe errors. And tho' the phrafes are a little different, yet the fenfe of 'em all ftrikes upon this lingle point, that " There is one only the living and true God, *' and that there are three perfons in the Godhead, " the Father, the Son, and the holy Ghoft; and *^ thefe three are one God, the fame in fubftance " or effence, and equal m power and glory.'* If nctwithftanding all this, they refolve that we fhall be either againft three perfons, or for three Gods, they only give the greater evidence of being wicked 2 TheCMh^^^ unreafonahle men j which the Apoftle affirms of 2, the men that have not faith. They are like the per- fon whom Solomon tells us of, that he is not to be cone^ed with 7i^ordsy for, tho" he mderftands he will not Godhead of Chnfi anfwer'd, yy\ net nyjjwer. Falfe ^vitrtejfcs rife up, and lay to oftrS E R M. charge thirsts that we l^ow not. And yet, ^-J^^- C4.) II we do fay, that Chrifl: gave fatisfaifiion to ^f^^'^^ himlelf, I don't lee it's fuch a grofs way ofYpeak- ' *^'^' ^* ing as thele polite men would perfiiade us ; for we muft ftill take the Scripture to be a for?/t of fonnd ')i!ords, and that tells us, that he prefnts the chnrch EpH.v. zj, unto himfelf and that he ^iWprefent us fault lefs l^ef ore jade 24. the prefence of his own glory, I cannot imagine there's any contradidion in luch a phrafe as this, tho' it lies as open to the petulancy of their remark as that which they are lb angry at. 3 . Another of their pleadings is, that their fcheme is moft agreeable to the light of nature, and the language of the old philofophers. I fliall anfwer this in two particulars. ( I .) I partly believe it ; for there is fomething in their way that comes nearer to an excellency offpeech and i Cor. ii. "xvifdom than the Apoftlc had a mind to do. Theirs *• are not words that the holy Ghoft teaches ; and indeed the account I have met with of antient writers does abundantly convince me that what they are contending for, is but fo much foreign foam brought into the Chriftian faith. I'll lay before you fome opinions of the learned men among the Egyptians and Perfians, and leave you to compare *em with what we hear of a fupreme and a deriv'd God, and the one being the inftru- ment of the other in the work of creation. Mer^ curius Trifmegifim faith with Z$roafiery that *' the *< Father of all things produc'd not the world by *' his own hands like a workman, but hy the word; <« and that this word which proceeds from him, " communicating its fecundity to nature has gi- *' ven the water a power of generation and pro- *' dudion." They tell us of <* a fupreme Being, •« or the only God who exifted before the Crea- " tor of the world, remaining in the folicude of D d d a '« his 77 "^ Arguments agalnfl the S E R M <^ his unity : that it was not the Father who pro* L^'^- *' dtic'd the iiniverfe, for he was fuperior to the ^^^""^'""^'f Creator." Again, we are told that " the Egyp- <« tians acknowledg'd the fecond perfon inferior to *' the firf}, who tho' he never was feparate from «« him, yet he receiv'd his ideas of him. He was «' no produdtion, but the emanation of the firft " God. He was the Agent of the univerfe, and <' therefore call'd A/iuiygyof the mafter of the '* world." This is the very name that the antient hereticks gave him. And becaufe a certain author, who out of the abundance of his heart has fet his tongue a fpeak- ing, and his pen a rambhng, has laid his charge againfl: me of writing as vile things of the Chri- ftian religion, as Porphyry the known enemy of that doftrine ever did, I'll give you an ac- count what Porphyry's fentiment was and you 111 all judge who comes nearefl: him. He is quoted by Cyrill of uilexandria^ as faying that " the firft ^' power has produc'd the intelled or word un- « fpeakable to man, by whom are all things, who *« came out of the Deity, who fiione forth before « ail ages, who is eternally before all time, for «' there was no time when he firft appeared. It *^ was not by any command, or even by an a(5t of «' the will that the Deity brought him forth, but 'f by a neceffary emanation. Thus writ the great enemy of Chriftianity then, thus write the perverters of Chriftianity now. Bur, are we to be turn'd from the truth lojewijh iables, and Egyptian darknefs ? Are we to learn our religion from thofe that knew not God, but he" came vain in their imagination s-^ and had their fool- ifh hearts all over darkened \ We are bid to heivare Ccl. ii. "jAeft any man beguile us by philofophy and vain deceit after the rudiments of the world, after the command" ments of men-t and not after Chrift. Have they got 5 ?he Godhead of Chrift ayifwerd, yy^ the 'Egjftian^oViits with their mummies? Are they S E R Mj refolv'd to feek the hvin^ among the dead \ Was ^^^^• ^ "- "' V.^-V^^^ there any need of Chrift as a teacher, and the Spi- rit to lead us into the way of all truth, if infttrad of hearkening to them we muft feek to wizards that fee^ md mutter^ But, when men turn away their ears from the truths they are turned to fables ; not only ro a falihood in the matter of their doc- trine, but to a fabulous filly way of telling it. With a contempt, and a very jufi: one, does the Apoftle call 'em old wives fables^ that are equally oppofite to fenle and godlinefs. For, (2.) L this fcheme of theirs fo very agreeable to reafon ? Don't they tell us of a God who did not create the world in perfon, but only by proxy? Muft we not hence conclude, that creation is not the work of an almighty but a deriv'd power \ and that it ceafes to be, what all ages have hitherto made it, the argument of a Deity: We worf:ip ^WPf-xcv.5, how down before the Lord our Maker' Know that ^' 3* the Lord he is God, it is he that has made usy and not Tve ourfelves. The invifible things of him from the ^om creation of the world are clearly feen-^ being underfiood by the things that are made^ even his eternal power and Godhead, Is it not very ftrangc that God himfelf ihould give us a book, that we might have eternal life in the knowledge of him and of Jefus Chritt whom he has fent,- and that we fliould read of Je- fus Chrift in the fame fulnefs and glory of lan- guage that's us'd for himfelf, and yet be obliged to take the fame words in different fenfes ? that we mufl neither know whether he is God or a creature ? whether he is to be worihip*d or no ? have no bounds fet to our veneration of him, and to keep it from rifing into idolatry? Pddj SERMON 1. 1. 20. 774 Arguments agatnjl the '-'■SERMON LIV. S E R M. LIV. ^^^ E will now take a little more com- ^^ pafs in examining whether this new icheme is fo very agreeable to human reafon, and whether the dignity of our nature will be moft fecur'd by faith or by unbelief. The dodrine they contend for is this, ** That the Father pro- <« duc'd the Son, the Arians fay by creation ; and f thefc younger brethren fay it is by emanation. ^' The Farher and Son made the Spirit, and the «' Farher left it to the Son to create the world, *f and to the Spirit to fandifie the church. This is the notion which they fet out with all the pomp that their learning is able to give it, as more fcriptural and rational than a Trinity of Per- fons, who are the fame in fubftance, and equal in power and glory. But does not every one fee that I. This is running into the old Egyptian folly, which reprefented the Supreme God as altogether unadlive, a lumpidi Deity, who did nothing him- felf, but committed all the affairs of nature and worfl^.ip to deputies and vicegerents ? Our Lord Joh.v. ly.tells us, My Father 7!Jorks hitherto^ and / workc Heb. xi. 5. And, By faith we under fl and that the worlds were Pf. xxxiii.w^^^ hy the word of God : He fhake and it wasdoncy 9- he cowmandid and it fiood fajt. His people who Godhead of Chnfl mifwer'cL yy^ had their inftruflions from himfclf were always S E R M. tSLighc to approach him as the Lord their Aifaktr, ^^^• They look'd upon themfelves as the work of his ^^-^^^^'^^ hand^ and the ffyeep of his P^jJure, We arc to con- ceive of creation as th'^ poduce of an infinite a- gent. It's th? Lord ^a ho fir etches forth the heavens, Z^ch xii, and laid the fTundtti'i of the earth, and foryns the *• fpirit of man -witir' : hir/i» His providential kingdom rules over a^l ; he gives out the word indeed, and great is the company of thofe that publilh it, buc he himft'lf i** the former of all things, the Lord ofhofis is his name. Wc made the earth by his wifdom, and ftretched out the heavens by his underftand- ing. We mufl: fear God, and give glory to him, andRev. xiW worflnp him, who made heaven and earth, the fea, 7- and the fountains of waters. His hands have made Job x. 8. and f^jh/ond us round about. He is faid to make the Amos iv, mornin^ darknefs, and tread upon the high places of the ^3» earth, and to declare unto man what is his thought. None of the v.imiies of the heathen can give rain, nei- ther can ihe /^^^m/^-wj of themfelves gize JJjowers, ^rt ]er. nW: not thou He., O Lord our Godf therefore we will wait ^^• upon thee, for thou hafl made all thefe things. The revelation of the Bible never taught us to consider the world as any thing elfe but theelfecffc of the great God : He fet it in his heart, contrived the model, and afterwards look'd on all things that he had made, and behold they were very good. And Gen. i. j i^ is not this a more ufeful notion, that creation was the immediate agency of the fupreme caufe, than to dream as the heathen did, according to the va- nity of their mind, that he was oblig'd to employ fervants? They thought of the Divine Nature jull as they did of the human, that a^flivity was an ex- pence and fatigue. But this is owing to the im- purity of their imaginations; for we know that the Creator of the ends of the earth faint eth not, net- j/i_ xl. ^hjr is weary y and there's no fearching out of his un- i8. D d d 4. dcrjiandin^. yy6 Arguments agamfi the S ERM.derftandm^, It was no difficulty to him; he L^^- did it all by his word, and the breath of his ^""^^y^^ mouth. Creation is to us a vifible argument <->£ the iftvi- Rom. i. j^l^i^ things of Him that wrought it, even his eternal ^°' vower a'tid godhead. But if we mppofe that he built the world, as Solomon did the temple, only by appointing others, there*s nothing in the argument. Creation ceafes to be the evidence of an almighty power, and proves no more than a commilTion iftued out to an inferior. 'Tis not the work of a Deity, but a de- legate. Whereas, vv^e find a Perfon in the Divine Nature diftind from Chrift, and fpeaking to him, rcprefenting himfelf as the author of the univerfe : lia. xlii. Thns faith God the Lord-, he that created the heavens^ S' ^' and firetched them outy he that Jpread forth the earthy and that ivhich comes out of it ,• he that gives breath to the people upon it^ andfpirit to them that walh^ there* in. That this is to be underftood of the Father, you will fee by the next words, / the Lord have caWd thee in right eon fnefs^ and -will hold thine hand, and ivill keep thee-y and give thee for a covenant of the people fir a light to the Gentiles. How vain muft the Apoflle's difcourfe have been ox Athens, if he had carried any difciples of this new Atisxvii. fchemein his train? His doctrine ^'^LS^Himivhomye 23,24. ignorant ly wor/Jjip) declare I unto you. And who was that ? the God that had made the world j and all things therein^ the Lord of heaven and earth* Might not a Grecian have puU'd him back from that affertion, and faid, 'tis true, God appointed the world to be made; and thatjefus whom your doftrine fpeaks of was the truHee of the whole affair. But the Apo-. ftle was a ftranger ro thefe profane babblings ; he looked upon heaven and earth as the immediate work of the great God, who had made of one blood all nations of men^ irk whom we livs^ md movey and Godhead of Chrijl anfwerd. yyy have onr bewg-i and is therefore not far from any ofS E R M, us^ Liv. Indeed both the Son and the Spirit in different V^OT^ places of Scripture are fpoke of as the efEcients of the creation, but without any fubordination to the Father : for, as it is fometimes faid, that God cre- ated all things by Chrifl Jefus^ (o 'tis as plain that Chrift himfelf was the Suprenae Creator, as yoii have heard at large. Creation itfelf is God's own making all things out of nothing by the word of his power. And which is the moft reafonable to fay, with the Scripture, that h€ who made all things out of nothing was the fupreme caufe, or with thefe men, that he was only an officer ap- pointed by him ? 2. This fcheme has made a clumfy diflribution of the works committed to the Son and Spirit* They fuppofe that the former is charg'd with the creation of the world, and the latter with the reli- gion of it, and yet they fpeak of the Son as the maker of the Spirit. Now lay all thefe together, and you will conclude, that the lower the agent, the greater the work. What the Son does in their range of notions is no way comparable to what the Spirit does, fo that we are quite flruck off from faying with Davids Among the gods there*spf^]xxxvl, nothing like unto thee, O Lord, neither are there any 8. Ti^orks lih nyito thy works. What is that notion that we feel within our- felves, or fee difplay'd before our eyes ? What are thefe vifible heavens, aid this earth, that's fo full of God's glory, if you match 'em with the more important work that's produced in every be- liever \ 'tis more to make a Saint, than it is to make a world. When God ca^Jed light to jhine ant of darknefs at firj}, he did lefs than caufing the light of the glorious Go/pel of Chriji to JJjine into our heart s* 'Tis a greater ^^j' of his power to make us wilUngy th^n ro make us Jiving fouls. And 77 S Arguments agamfi the S E R M. And is it not ftrange that He to whom they L^^' deny the name of a God fhould be charg'd with y-^'^y^^ the mofi: wonderful things that are ever to be done ? The Son rejoices in the creation that he has wrought ; hut this is all to vaniih. Thefc hea- vens that are fo bright a volume, and which he has fiU'd with fo many glories, are to be rolPd up as a fcroll, to pafs away and be no more. And yet One whom they fuppofe to be a lower agent does nothing but what is for eternity. So that according to this which they will needs pafs up- on us for rational rdi^on^ ?t- rhe confumm^iion of all things, the nobler efficiet.t in:!! ha/e nothing to iTiew, and one that is inferior will have his whole performance about him. I The great God takes care of the world, he fa- tisfies the earth with his works, he gave the horfe his flrength, he cloath'd his neck with thunder; he gave the goodly wings to the peacock, and fea- thers to the oftrich j the rain calls him Father, he alone has begotten the drops of the dew. Either he did all thefe things immediately, or he com- mitted *em to the Son. Well, of this there will be no remains in that eternity of fulnefs and glory that his people are going into. The Spirit is beneath the Son; he muft have a lower nature, and therefore one would think, a lower charge. Now, what does he do? I anfwer, from him we have the Scriptures, holy men of God 2 Pet. i. [pake as they were movd by the holy Ghoft. This is ^i* more than the vifible heavens; for the heaven and earth fhall pafs away, but not one tittle or lo^ra of what he has infpir'd fliall be loft forever. And again, all that the Spirit does in us, as well as for us, fhall be immortal. The Son is now furrounded with a vaft creati- on : There* s not any number of his armies, and upori iphom does not his light arife ^ But when all thefe 5 m Godhead of Chrtjl anfwerd. 779 are funk, every one that is born of the Spirit is to S E R M. be an everlafting artcndant upon his throne. God ^^^'• givei to ever J feed his own bodj^ faith the Apoflle, *^-'''V\»/ and thefe all come from him , but fiich as the Spi- rit has formed are born of the incorruptible feed that i ^^n/u lives and endures for ever. 25. So that upon the whole, this is their fcheme. He that is truly, abfolutely and properly God, does noihing at all in us and for us immediately by himfelf. He that is next him, and has the nam^ of God, gives us all the benefits that are of a low- er fort, many of which (hall perifli with the life we are now in ; but here is a third that has neither the nature nor the title of God, and no claim to divine worfhip, and yet he is the author of our beft and all our immortal benefits. Indeed I cannot think their fcheme has made a fair partition, unlefs they believe, as I am afraid they do, it's a greater thing to be a man than to be a faint, and will deny that the works of the Spi- rit are fuperior to thofe of nature and providence. But we are taught to fay, that he ivho has wrought 2 Cor.v.f. HS for the fef fame thing is God. It is Cod Wj(? phil. ii.i?. w or kith in us both to will and to do of his own good pleafure. It is God who caufes us to triumph in Chrifl 2 Cor. if. Jefks ; we are the epiftle of Chriji Jefus^ written by 14. the Spirit of the living God. i"- S* 3. Thefe fancies are chiefly owing to philofophy and vain deceit. Whereas God fent not his A- poftles to preach with wifdom of IFords ', for it is j q^^. ; written^ I ivill deflroy the wifdom of the wije, and 17. bring to nothing the underflanding of the prudent ; where ip, is the 7vife? where is the feribe? 7vhere's the difputcr ^o. pf this world ? has not God made fooliJJ) the wifdom of this world ? For after that, in the wifdom of Gody ^ j the 7Vorld by wifdom k^ew not God, it pleafed God by the fooliJJonefs of preaching to fave them that believe. X^? wifdom of this world is fooUfr^nefs with God', for j|j-^ jp ^^^ it ' * * 78o Arguments agamfl the S E R M./> U •written^ he takes the wlfi in their oivn craftinefsl ^^^' And again^ The Lord kno-'^s the thoughts of men thap ^"^1^^ they are vain. Many of the antient writers for the Chriftian re- ligion had a great mind to bring their Platonical notions into the myfteries of our faith. They had ;i Tim. vi. a knowledge faljly jo called^ Tvhich fime having pro- 20, 2 1. fejfedy concerning the faith have erred. They had read more than the unlearned part of the church could do, and had not come with the Apoftle to Th\\,\\\.Z.copint all things hut drojs and dung for the excellent cy of the knowledge of Chrifl Jefvis the Lord, Be- iides, they thought that was the way to bring in the heathen, and make our dodrines pafs the bet* ter upon them, when they faw how little they dif- fered from their own. But how defirable foever the affluence of num- bers to the Chriilian church might be, yet it's pi- ty to rpoil the faith for their fakes. They muft be brought to the rule, and not the rule to them. We have reafon enough to fear, that this wifdom of 7vords which they admitted into their preaching made the crofs of Chrifl of none effeci. The dodrine of Chrifl: forc'd its way with the demonfl:ration of the Spirit and with power, whilfl: it was not attend- ed with the enticing words of man's wifdom ; and if ever the purity and fimplicity of this truth are to be confounded with the notions which man's wifdom teaches, philofophy cannot countervail the King's damage, or refl:ore what it has taken away. I Cor. iuf. For our faith is mt to ftand in the wifdom of men^ bat in the poiver of God. 4. Another grand objedion is taken from that myfterious word that the holy Spirit is plea- fed to make ufe of in calling Chrifl the begotten of the Father, The liberty that's us'd widi that phrafe has fo much in it of filthinefs and foolifh talklng'i that we ought not without the fevereft cau- tion Godhead of Chrtji anfwer'd. 781 tion to take it into our lips. Upon this they found S E R m: their notion of his being derived, LI v. A certain author by teUing the ftory fo often ^^-'OTV in his pamphlets Ihews how full he is of his own repartee : When he was ask'd if Chrifl was undc- rived, he ftav'd it off, by putting the other quef- tion whether he was unbegotten ; and how ealiiy might an atheift put a third, which I fhall not mention ? May I not fay of thefc men, Spots they ^ p^^.^ jy are and blemijioes, /porting themfilves with their own 13.' Receivings, whilft they feafl -with you ? What fcanda- lous thmgs Servetus fetched out of this word, per- haps fome of you may know, and the reft of you need not. I had rather leave fuch objedions in their own fhame than pretend to anfwer 'em. But, (i.) You are very fenfible this meafuring an in- finite nature by a finite is the way 10 plunge at once into confufion and blafphemy. Thefe filthy judc 2, dreamers defile thefiefij. The great God has been pleafed to make ufe of that language that obtains among our felves, but it's impoflible to underftand him in fuch a fenfe as the words muft have in the human nature without becoming vain in our imagi^ nations. We muft give up every perfedion of the Deity, if we do not throw out of thefe phrafes all thefe things that fignify the weaknefs of a crea- ture. Thus his having hands and eyes and feet may be pleaded againft his being a fpirit, as they are by fome Socinian writers. The words of anger, grief, revenge, pity and love would hurry us to believe, that he is of like paffions with our felves, if V7e did not controul the found of them with this thought, that he is God and not man. With thefe guards and diftindions ought you to confider that awful term that the holy Spirit has adopted into his own book. For though we read of ^Si Arguments agamfl the S E R M. of Ckrifl as the only begotten of the Father y yet who ^^^' pjdl declare his generation? As the v/ord it felf can- '^^'^^^^^ nor potlibly (ignify that in the Divine Nature that it does in the human ; methinks it's reveal'd on purpofe to ftun the imagination of men, and fhew them that it means fomething which they know not. uignr^ perhaps, had given too mu^'h way to thefe enquiii'^s, for which he faith, / am 7nore brutifi than any man^ and have not the underjianding of a many. I neither Lamed wifdom^ nor have the knoW" ledge of the holy. We may fuppofe of what nature thefe things are that he was ignorant of by the next Prov. XXX. words, Who has afcended up into heaven^ or defcend- 2>3»4» ed? If ho has gathered the winds in hisfiftsl Who has bound the waters in a garment ? iVho has efiahlifloed all the ends of the Earth \ Woat is his name^ and what is his Sons name^ if thoH canfl tell f (2.) That it does not fignify a derivation of na- ture in the way that it muft do when we ufe it of one another, is plain from all thofe Scriptures that fpeak of Chrift as they do of the Father. He would never have been call'd alpha and omega, The frfl and the lali^ the beginning and the ending-y or faid to be from everlafting^ and before all things^ if his being was received from another. It deltroys in- deed the Sabellian fancy, and proves him to be diftind from the Father, for the word Son car- ries in it the name of another perfon ; and tho* in us it would fignify a beginning, yet we cannot ad- mit it in him without a fpunge upon thofe paffa- ges in the Bible that tell us quite the contrary. He Ifa. ix. 6. cannot be the everlafting Father^ if he is a derived Col. i. 17. Son, nor is he before all things, if any thing was before him. C'5.) The mod apparent defign of the word, I think, is to exprefs an identity or famenefs of na- ture between the Father and the Son ; that we are to conceive of the one as we do of the other* To be Godhead of Chrijt anfwerd. 785 befure, this was never defign*d to explain thew74«-S E R M. ner of his derivation, and therefore I fee no neccf- ^^^' fity to underftand it of any derivation at all. For^*'^^''"^ whenever it's us*d among creatures, 'tis to tell us that the being is exadly the fame in the parent and the offspring. The time of exiftence is only a circumftance. The laft child that was born into the world has the fame human nature with Adam himfelf ; and the charaders of priority and fubjec- tion, of coming fooner or later, being ftronger or weaker, make no difference in the nature it felf. The fon is as much a man as the father; and ic would be an odd way of arguing, when I lay that a man and his fon are equal in nature, by which I mean they are equally rational, fpiritual and im- mortal, and whatever is effential to the human na- ture, for any to cut me fhort, and fay, that the Father was before the Son ; that does not enter into the queftion, human nature is the fame in a child as in a parent, in a fubjed as in a king. All thefe individuals have no other diftindion among 'em but what is circumftantial ; as to the^nature ic felf they are equal, the fame in eifence. Now though priority and fucceffion are neither effential nor contradiclory to the human nature, yet they are fo to the Divine. It is necelfary in God that he be the firft, before all things \ and therefore if any one has a beginning he may be very glorious, but he cannot be God, becaufe he mull wane that which is the grand effential of Deity. So that the queflion is not whether Chrifl has a glo- rious capacity above every other being, whether he has not an exiftence before them, and inconceivably above them. This ftill does not denominate him a God. If he is begotten of the Father, and yet have not the fame nature with the Father, the word mufl be taken in a fenfe that it never would bear any where 784 Arguments agamfi the S E R M. where elfe. If it is defign'd to exprefs a derivati- LIV. on, it exprefles what the Father lias not, nay what ^'^^^^^^ is oppofite to his nature, a downright contradidi- on to every notion of Deity ; and I cannot ap- prehend, that in making the Son an .nferior, I ihall ever anfwer the title of his being the only begot- ten Son of God. Upon the whole, the word is to fignify fomething ; the manner of derivation it cannot, the time it does not ; and if it fignifies the derivation it felf, it argues a different nature, for a communicated divinity is a jar upon what we al- ways mean by divinity. (4.) 'Tis certain, that this word is applied to fome periods that cannot refer to the Son's derivation of an exiftence from the Father. His miraculous con- ception in the Virgin Mary is brought as one ground Luke 1.35-. of the title. Therefore the holy thing that pall he born of thee fhall be called the Son of God, The ftand that the Socinians make here we all of us know ; they tell you, that at this time he begun to be, but that's an error out of fafhion at prefent ; ano- ther is uppermoft in the wheel, though I believe it will not continue long fo. Will any one now fay from this Scripture that the only reafon of his being called the Son of God was fuch a conception \ Had he not the title an- tecedent to it and independent on it ? Another period is his refurredion. Then he Rom. i. 4. was declared to be the Son of God with power ; but the phrafe it felf plainly (ignifies not his entring into the name, but giving it a new difcovery and manifeftation. The Apoftle applies what David had faid fo long ago to that period, Thon art my Son^ this day have I begotten thee ; but will they fay that the word fignifies a derivation in this place? Was that indeed the day of his birth? Had he no exiftence till then^ Every one gives up this meaning of the phrafe, 'tis too grofs to be contend- ed Godhead of Chrtfi anfwey-d. 785 cd for in that Scriprnre^ tho' they make it necefla- S n: R M. ry in others; and therefore you need do no more ^^^- upon their boafted argument, than change the (Itu- '^-^'^'f'^^ ation of it : As for example, they plead, he that was begotten was derived, the word can llgnijy nothing but a communicotion of being : try whe- ther it does or no upon the paflage I have now gi« ven you, God [pake of a certain time, This day have I begotten thee : i.e. according to them, this day thou haft received thine exiftence ; and there- fore if the word can bear no other fenfe but a de- rivation of being, it muft fignify that Chrifl be- gun to be at his refurreclion. *Tis plain that in this Scripture it cannot refer to a communication of nature, for he was the Son of God in every fenfe of the word before; and therefore that interpretation of the phrafe is not necejfary in all places which is impajjible in one. If it mnft not fignify derivation in this text, it way not do fo in another. And perhaps the holy Spirit has us'd it thus on purpofe to fhew us* that he never meant by it, what one that is carnal- ly minded tells us he does. It is eflential to God that he be imderived ; and fo it muft be to him who is the only begotten of the Father : If they have the Divine Nature equally, it is in all its perfedi- Ct)S, 3. The methods they take to oppofe the truth are fuch as no integrity will allow of. I omit their walking in JlanderSy faying the moft they can againft an author, when they can fay nothing againft his arguments ; throwing dirt at the man in hopes of blafting the caufe. Thefe are arts that may take in the hurry of a difpute, but they will either be matter of repentance with the grace of God, or of reproach without it. Such methods are al- ways the fcandal of a good intereft, and a dead weight to a bad one : No lie can be of the truth, or j j^j,, jj; Vol. U. Eee capable 21. 78(^ Arguments agamjl the S E R M. capable of doing it any good. The ways they are L^V- put to are fuch as thefe. Firfly They take all the pains they can to dif* guife the queftion ; they love to ufe ambiguous phrafes, and keep the fen fe of them undetermined ; that if they cannot convince you, they may have it in their power to retreat, and fay they don*c contradi^ you. This unmanly fraud is the whole fpirit of their books, lurking and ihuffling under deceitful words 3 which method I will ihew you they are guilty of, and expofe it with the con- tempt it deferves. Secondly^ Another of their arts, that the lovers of a righteous caufe will defpife, is this, to pre- tend all along that the dodrijie we are ftriving for has no foundation in Scripture, but its whole au- thority from councils and creeds and catechifms. The falfhood of this charge we can eafily Ihew to any ingenuous perfon, tho' the people that make it are hardened againft all convidion. Thirdljy The myfteries of our religion are re- proached as fo many breaches oi free-thinking : that they are only a fett of thoughts that have flid into us by education ; what we have never examined, but take for granted at a venture. Fourthly, In purfuit of their caufe, they go fearching into books, and bring out palTages dired- ly oppolite to the defign of the authors. The difmgenuity of this praftice is too grofs for any but the advocates of a corrupted caufe to ad- mit of. Fifthly, Their defining that dodrines may be deliver*d in the exprcfs words of Scripture is another flale artifice to deceive the fmple. As this was never their own pradice it can be no more than a vain delufion* Godhead of Chrtji anfwer'd. y%7 Sixthly, Their intimations that a love of cha-S R R M. rity and more enlarged notions of liberty are the ^'^^' credit of their fcheme, is what I will examine. ^'Y^-' Seventhly^ The contempt with which they fpeak of myflenes, and their ways to dull the regard of men to the worihip of God, is the mofl: power! ul of all their arts. 77^9' allure thro' the Infls of the flejh thofe that are clean efcapcd from them that live in error. Eighthly^ The poor iliuffle of denying themfelves to be J^rianSy and reconciling their fchemes to the creeds they abhor, is fuch an avowed diilimiilation, that we may wonder that the very name oi fmcerity Ihould ever come out of their mouths. I fliali not open the charge at prefent. Thofe of you that have look'd into their books will at the firft found of thefe particulars know that they are eafily prov'd. But I will take up no more of your time now than to give you this one refledion upon what you have heard. That If there is a defign to aflault the firfl article of your religion, if thefe are the arguments, and thefe the methods of thofe that are in it, what need have you to be eftablifh'd I The war has fpread it felf tar and near ; he muft be a ftranger in Ifrael that knows not thefe things. Do therefore, as they would do, who live in an infeded place ; get a preferva- live by letting the 'word of God dwell richly in you, and above all, defire the protedion of that Spirit who c^n leadyou into the way of all trtsth. Let tiiofe that fear the Lord fpeak often one to another ; Bffild up one another in your mofl holy faith, that /Rom. 1*12, may be comforted together with yon by the mutual fvib b9th ofyoH and me^ E e e i SERMON 788 7^1? Hypocrifie of the SERMON LV. HAT thefe are the ways they take to fhew their charity and free'thinking is notorious to every one who reads what they have writ. It would be as ufelefs as it is voluminous, to give you all the exam- ples that their books pour in upon us of fuch an unfairnefs in argument and hypocrifie in condud. 1 fliall briefly take notice of their pradice, and iliew you the difcord there is between the methods of this party, and thofe that the God of truth has direfted us to, in proclaiming his Gofpel. The 1 Cor. vi. Apoftles gave no ojfence left the miniftry ftwnld he S'^^^'J'hlamed, but in all things approved themfelves as the minifters of Gody hy purenefsy hj knowledge^ by the ho' ly Ghofty by love unfeigned ; by the word of truth, by the power of God, Where they had been pamefully entreated^ they were fiill bold in God to Jpeak^the Gofpel I Thei". ii. of God with much contention. Their exhortation was not 5»4'l'» of deceit -i nor of nncleannefsy nor of guile y but as they were dlo-ived of God to be put in trufl with the GoJ- fpely fo they preached, not as pleajing men, but God who fear does the hearts ; neither at any time' us'd they flat ^ tering words, nor a cloak^of covetoufrefs, I. I begin with the firftof thefe accufations that you have heard, and that is their continual endea- vours to difguife the queftion, that we may never know what it is we difpute about. Every one that does evil hates the light y neither comes he to the light, left his deeds pould be reproved; but he that does truth comes to the light that his deeds may be made manifeft that they are wrought in God, Chrift himfelf ever fpake openly, Tl^jefe things were not done in a corner. The John iii. 20, 2 I. x\Hii. 2o. Aft. xxvi Avians, &"€. expos d. 789 The oppofitc way argues fuch a diffidence of s r r m. their caufe as they would be unwiUing to own ; LV. and therefore the propolal made to them by Dr. Wn^ V.^orV terUnd is what would foon bring the controvcrfy to an end. *' Difpute fair, drop ambiguous terms " or elfe define them, put not grofs things upon " us, contemn every thing but truth, fearch after " truth, and keep clofe to the queftion, and then " it will foon be feen, whether Arimifm or catho- « Jicifm be the Scripture-doclrine of the Trinity. i^^ 'Tis a breach of this honeft rule for them to trifle with the feveral meanings of the word God in Scripture ; and when we have prov'd that the title is given to Chrifl as it is to the Father, to fham us off with an arbitrary diflindion between a fupreme and a fubordinate God. They know this is out of the queflion ; we have no need to de- monftrate that he is called God in fome fenfe or o- ther. They allow that, and we grant that the name is given to angels, to men, nay, to Satan himfelf. But what's this to the purpofe? Is it not in ma- ny places a divine peculiar, and fo given to the fu- preme Being, as it would be blafphemy to fay it of any other? Thou art great and doft wondroHS things ; Pr. Ixxxvi, thoti art God alone, I am the Lord-, faith he, That is \°' my name, and my glory will I not give to another* ///;'xxxiii.i8. name alone is Jehovah. We have no other Gods before Dcut. v. 7* him ; the Lor dour God is one Lord : and therefore when ^*' ^' we bring examples of Chrift's being the great Jeho- vah, they mufl, in anfwer, do one of thefe two thmgs. Either, firfl, they are to fhew that we havemif- taken the Scripture, and that he has not the name ; or, fecondly, they muft remove the evidence which arifes from other places, that this name is peculiar to the mofl High. Their way lies fair before *em, and if what they pretend to was fo eafy, they would never turn out of it. Let them lliew that there's no one n^me belongs to God in all the Bible, buc E e e ; what 790 The Hypocrify of the S E R M. what may be granted to him who by nature is no L^- God. For we can make it evident, that there's S'^^^^^ not any title under which the Father is mention'd, but fomewhere elfe it is applied with an undiftin- gi:ifh*d fulnefs to the Son. To lay that it muft be underflood with the qua- lification of their note^ that the one is a fupreme, and the other a fubordinate God, is to take for granted the thing that ought to be prov*d : Either the foundation for fuch a remark is clear in the Scripture it felf, or it is not. If it is, let them fhew it ; if it is not, let us never pretend to make the fchemc more intelligible than the holy Ghofl has left it. The Chriftian religion has fubfifted feventeen hundred years without their diftin^tion, andfo it can do dill. He who has brought it from the womb will fecure it to old age. There are indeed that are 'i Cor. viW. called gods y as we have gods many and lords many % J, 6. hm to us there is hut one Gody the Father j and one Lord Jefm Chrift. He is fo called God as no crea- ture can be ; and therefore, if Jefus Chrift in other places has the title of God given him without any variation of language, we muft either fuppofe him equal to the Father, or that the Scripture leaves us confus*d in a matter where above all other things it ought to be clear. Which would look like a breach of his promife, that 7ve JJmU all how him Heb. viii. /''^'^ ^^^ ^^^fi ^^ the great eft ; and Thomas did know If. him, when he faid, Aly Lord, and my God. 2%. 'Tis another evidenceofthis fraud when they will teize us with the didindion of a fupreme and a fubordinate worfhip. That the duty we owe to pa- rents, to magiftrates, or any fuperiors is called Tvorpip^ cannot be denied. But certainly r/j/i alfo is a word which the holy Ghoft has appropriated to the homage that we pay only to God, and cannot without the fouleft guilt and danger give to any other. It muft in feme places defcribe an adlion that can be diredled lawfully to none but him that made us, Thac Arians, &^c. exposed. 7pi That Chrift is the Mediator of the correfpondence S E R m* between God and us, and the medium of our approach LV. to him is true enough. But we are not faid to worfhip ^--OP^ him when only by him we come to the Father. Now the queltion is, whether he is not frequently held forth as the ultimate objeft of our faith, our adora- tion, our inward delight and full dependence. If theyfay heisnot, and that our worfhip is direded beyond him to a greater than he, let that be tried by matching the Scriptures with one another, com- paring fpiritual things with fpiritual. If I was ask'd whether or no I could prove from the Bible that our religious worfhip fhould be gi- ven to none but God, and whether the Father is the proper ob]t&. of it, it is eafily anfwer'd. Upon that head we argue very juftly, that the words, ThoH jhalt worp^ip the Lord thy Gody and him only jhalt thoH ferve^ are as full as any can be. And if they do not command fuch a temper of mind towards God as we muft not have to any one elfe, they fignify nothing at all. Well, the words are as plain, the exprefTions as full, the com- mand as peremptory with refpec^ to Chrifl, as they can be to the Father. Thus when it is faid. Men began to call upon theGcn.iy.i6, name of the Lord \ and whoever calls upon the name JoeWi.'^z, of the Lord Jhall be fa^ed ; and, call upon me in the Pfal.I. i/. day of trouble and I will hear thee, I fee no more in thefe ftrong precepts than I do in others that relate to a Saviour, We read of thofe who in eve- iCor. f. i." ry place call on the name of the Lord Jefus, both their s^^^' J.6. and ours. All the Angels of God worjhip him. Into thy hands do I commit my fpirit^ for thou hafi redeemed ^^' ^Jfxi.^, ?>, Lord God of truth, faith David, who thus died in faith. Lord Jefus receive my fpirit, faith Stephen, Aa.vir. who would have given it to none but one that re- ^^' deem*d it. / have redeemed thee, and thou art mine, i Cor. vl. faith God to Jfiael, Te are not your ow>h bm bought ^9^^°* E e e 4 with y^% The Hjpocrifie of the S E R M.mth a price, faith Cod by the Apoftle ; and we know LV. the Lord that bought uSy this God who has par chafed J^^^-^''^^ the church 7vith his own blood. Te believe in Cody yTx\i.6. ^aifi"» Chrift, believe alfo in me. If he meant only Pf'xx. 28. a fubordinate faith, *tis no more than any Prophet a Pet. ii. I. or Apoftle might have faid as well as he. He that J°^-^l^*'-/Mi begun a good -work-in you will perform it to the day ^ * '* ' ef Chrifi Jefus ; he that has wrought us for thefelf fame Hth.-^u.!. thing is (jq^-^ and yet y^fe^s is the author andfiniflyer of our faith. T^^^y. 'Tis another inftance of this fraud, when they difguife the queftion, and tell you our only conrroverfy is about uncertain fpeculations which lead a man out of his depth, and make him no bet- ter. This was the temper of £p^r4/»;, God wrote to him the great things of his lawy but they were counts ed as aftrange thing. Thus how roundly is the ftory told, that <* we <« are contending whether the Trinity fliall be un- « derftood of three infinite minds, and whether they " are diftinguifh'd by a feif-confcioufnefs, and that <' thefe being only metaphyfical niceties people " have no concern about them.** [Though them- felves will keep talking of the Son's being original ted, not felf-exiftent, begotten not by neceflity of nature, but by the will of the Father.] They fay that Chrift has left his religion plain and unclouded with fuch hard words. You in this aflembly have now for above two years been entertain'd with difcourfes on our Lord's Di- vinity, and are my witneffes whether the charge a- gainft us is true or no. Has it been our endea- vour to darken the dodrine with barbarous phrafes? Have we not laid it down before you, both in the evidence and the language of Scripture? Have you heard one Sermon that enter'd into an explication, how three are one, and one is three ? And therefore you know, that fuch an infinu^tion is not arguing but railing. T^a? Arians, &€. expos d. 793 That there is a diftindion between Father, SonS E R m, and holy Spirit is plain, and that it amounts to Lv. what we mean by the ivord perfon among men ; ^""V^ tlie Father is not the Son, nor the Son the Spirit. And yet, that as much is faid of the Son's Divinity as of the Father's, I hope has been apparent, Ifje , q^^ k^ep in memory what I preached unto you^ unlefs joh 2, hiive believed in vain. That there is but one God, is as true a proportion as any of che reft. That they feem to contradid one another is not denied i but, if they are revealed, if God has indeed given us this account of his own nature, we are to acquiefce in the report, and adore what we cannot explain. So that the queftion is not whether they are in- finite minds, but as a learned author has openly told '' 'em, Firfl, they are to prove either that the Son ^^ is not Creator, or xhat there are two Creators, *' and one of them a creature. Secondly, they arc *' to ftiew, either that the Son is not to be wor- " ftiip'd at all, or that there are two objetfls of " worihip, and one of them a creature. Tloirdly^ ^' they are to prove either that the Son is not God, *' or that there are two Gods, and one of them a «' creature. Fomthly^ they are to fhew that this «' hypothefis is high enough to take in all the «< high titles and attributes afcribed to the Son in " Scripture, and at the fame time low Aough to ac- " count for his increafing in wifdom, not know- *' ing the day of judgment, and the like. The controverfy lies in this and nothing elfe. And though it is indeed a jieedlefs difpute to deter- mine what was never reveal'd, the manner of the diftin<5lion amon^ the perfons, and the union of the nature ; yet it is no vain fpeculation for a Chriftian to know, jn what fenfe his Saviour is a God, and with what worl^ip he is to be regarded: Becaufe, 'till this point is fettled, we cannot fteer fafe between impiety oq the one {land, in with- holding 7p4 ^^ Hypocrify of the S E R M. holding worfhip from the true God, and idolatry LV. on the other, in giving it to a creature. Believing, ^•^'''^'^'^^ which is the great ad of the foul, will be themoft uncertain thing in the world ; in it the Chriftian is doing he knows not what, his faith wanders about for anobjedl, and, like the unclean fpirit, is feeking reft and finding none. He knows that Chrift in his office is no more than a Mediator, an appointed perfon, a delegate, a deriving and fubordinate a- gent; but if He is anymore than this, 'tis needful we (hould know it ^ that we may either be ftrong in faith, giving glory to him as a God, or not dare on the other hand to truft in one who cannot fave. And can it ever be the bufinefs of minifters to keep people in the dark about this matter ? When we talk of your believing in the name of the Lord Jeftiiy and bid you call upon him, muft we not tell you who this Lord Jefus is \ If you fay, he is the Mefliah, is it not as needful a queftion what is the Ivleffiah, as who he is \ He is never the more the obje(5t of my faith and dependence for the name^ but for having the per- fe(9:io{is that are included in the title. Has the holy Spirit made us minifters of the new Tefta- ment, where^all's clear, zxA with open face we behold the glory of the Lord, to throw a vail upon our faces when we fpeak to you ? Muft we talk of a God and have it undetermined whether he is the author of all things, or an inferior agent ? Shall we prefs the duty of worfhip, and never let you know what it is, how far it may regard a Saviour, and where it fhould ftop ? No, no, my friends, the Chriftian religion is no fuch babble as this condud would make it. TFt- z^rds may peep and mnttery but minifters of the 3 Cor.xiv.Gofpel are to fpeak out. Jfthe trumpet give an nn^ fi, 9, ^^' certain fomd^ who (ball prepare himfelf to the battel? Arians, &"€. expos d. 795 fo you, except ye utter by the tongue words eajie to beS ER M, Hrjderfloody how pall it be -known what is fpoken? ^^' ye Jpeak^into the air. No voice is without fignifaa-^'^^^^ Hon j but if I know not the meaning of the voice^ I fhall be a barbarian to him that /peaks, and he that Jpeaks will be a barbarian to me. If I did think that jefus Chrift and the holy Spirit were not the fu- preme God, equal with the Father, I fhould not dare ro be filent ; but would take all the reproach that might follow a change of opinions. In this open carriage I have Chrift himfelf for an example, as well as an obje(3: : He preach' d righteoufnefs^ he re- frain'd not his lips, I lliould think it fhameful to any difcourfes of mine, if mankind had a handle to charge me that I left them in the dark \ Weufez Cor. iiu great plainnefs of Jpeech, I am very fure all truth of J^* this nature, on which fide foever of the queftion it lies, is by no means to be fmother*d. I muft either be treacherous to the Father or to the Son, in fufFering you to continue in a falfe worihip. I know it*s faid, that the caufe will lofe by be- ing too open, and fo I believe it will ,• but that's no argument that it is of God. His dodrine may be ventured out into broad daylight ; it fhines up- on the mind from the evidence of the Bible ; it ftrikes the confcience from the importance of the matter. I have no call to diffemble my con- cern for the Father's glory, if I think the Son is made equal to him in our carriage, who is not fo in his own nature : and Tm fure I need not be a- fraid to own the dignity of the Son, in all the fmoke and fire that's rais'd againft it, if I believe him to be the moft high God. Whether we are miitaken or no, we have not diffembled with you ; but being manifefi unto God, I trufl are manifefi alfo to your confciences. We may walk in error, which the Arians fay is an innocent thing. 7^6 The Hypocri/ie of the S E R M. thing, C tho* they have no mercy on an error fir LV. our Lord's Divinity) but ye are our witnefles that ^^^'"^**^ we have not ivdkid in craftifjefs. We handle the word of the Lord imperfedly, as we know but in part, a Cor. ii. ^o we prophefie in part , but we have not handled 17. it deceitfully. We are not as many who corrnpt the 'word of God ; but as of Jincerttyy as of God, in thejight of Cody Jpeak^we in Chrifi, 2. Another of their arts is this, to pretend all a- long that the do(flrine we drive for has no founda- tion in Scripture ; but that in pleading for the De- ity of Chrift, we only fet up the authority of councils, and are fupported by the evidence of creeds and catechifms and confeflions. Nay, we are told this is departing from the Proteflant princi- pies. What a noife have we had of reducing our reli- gion to the Bible; as if thus far it had been taken out of fomething elfe ? What outcries againft thefe feveral ways that the churches have us'd to declare the truth as it is in Jefus, From whom has founded out the word of the Lord^ fo that their faith to Godward is Jpread abroad? I know it is urg'd by lome who are but of yefterday, and have not prepar*d themfelves to the fearch of their fathers^ that theantient councils were only aflemblies of treache- rous men, who to ferve the tricks and deceits of a court had in a fraudulent way been brought toge- ther ; and that their creeds were nothing elfe but fo many monuments of their own prefumprion, and engines of the emperor's tyranny ; that what they have deliver'd as the fenfe of Scripture is a doc- trine that others cannot find there. This indeed is very freely fpoken ; and I think, tho* your faith has no concern with the authority of any affembly, fynod, convocation, or council in the world, yet unlefs hiftory has made 'em infa- mous, their names ihould not be takin up as a curfe Arians, &c. expos' cf. 7^7 amon^ us. Let 'em be never fo great, I may fay S E r M they have in conference added nothing to me, I have ^^• call'd in no help from 'em, that your faith might not ^^^P(^ fland in the ivifdom of men y hut in the fower of God, i Cor. ii.' There were two periods of the church, which lie ^ . nearer our day ; and what happen'd then deferves our greater attention. Firfl^ One was that happy time, when God brought about the reformation in fo many coun- tries at once ; when he put it into the heart of the nations with a common heave to throw off the yoke of Rome. England^ Scotland-, Prance^ Germa^ ny^ Denmark^ Poland^ Siveden^ Ho Handy Saxony ^ and feveral more within a little time of one another, had kings, great men, common people, and vaft numbers of all forts, but the priefts, combining in a national way to profefs tlie truth of God, and claim the liberty of men. You know what a fpirit of holinefs this work was carried on with. Many running to and fro, and Dan. xii, knowledge increafing. If ever men were in earned 4* for the Proteftant religion, it was when they lov'd it with their fouls, and feal'd it with their blood. Now it is certain, every one of thefe enlighten'd countries pubhfh'd a confeffion of their faith. Their princes were not hal'd into it, but willingly ifa. xIIvJ offered them/elves among the people to fuhfcribe with s- their hand to the Lord God of IJrael, They were not then of opinion that fuch human declarations are a departure from the Proteflant principle, but ra- ther the firfl: public efFed of that principle. And it is very affefting to fee, tho* every coun- try had their phrafes, and fome confeifions are much clearer, fuller, and better worded than o- thers, yet that they all agree in thefe two dodrines, a Trinity of Perfons in the Divine Nature, and an acceptance with God only upon the fatisfad;ion of Chrift. How well our generation has refin'd up- 2. on 798 The Hypocrify of the S E R M.on the ways thefe Fathers took, wli^thei* the Pro- L^- teftant principles which they value a^e accompanied ^*^'*^^'^^ with the fame principles of courage, ferioufnefs, wifdom and perfeverance, for which the names of our reformers are bleffed, I muft leave you to judge : Jobxxxvi.D(7 jo;^ remember to magnify this work^ which men 24, 25-. yehold: every man may fee it, men may behold it afar Secondly^ Another period, in which the men of God gave themfelves to this work, was chiefly in our nation about fourfcore years ago; I mean the afTembly of Divines that met at Wejiminjier, 'Twas in a dark day that they were caird together, when the fcales feem*d to fwing in an uncertain way, whether bondage or liberty fhould be our lot, Pro- teftancy or Popery our profeffion. At that time there was diflrefs of nations with perplexity, mens hearts failing them for fear^ and for. looking after thofe things that were coming on the earth. There could be no temptation for men to dif- femble then, when a war had begun to rage in the bowels of their nation. And it muft be own'd there v/as in thefe days as great an appearance of re- ligion as was ever known in any age or country. At this time, that learned aifembly fat : what we know of the men either from hiftory, or their own works, makes it evident they were perfons of the brighteft charader for knowledge and piety. And I once expeded that the party, who would not fuf- fer *em to be call'd rebelsy would not rife againft 'em as a company of creed-makers. From them we have a confejjion of faith that has been receiv'd and admir'd all over the world for the contexture of the work and the perfpicuity of the language, found fpeech that cannot be condemned. They alfo publifll'd a larger catechifmy which though an uneafie authoi has thought fit to revile, yet it appears to me the beft fummary both of dodrinal and V,-/'VN-^ Arlans, &"€. exposed. 799 and pradical divinity that is now extant in the S E R M^ world. And of this I would take no other way to ^^' convince you, than if it is falfe muft enable you to ^ confute Twc; and that is, to read it carefully over, which Fm afraid many have not done, tho* I do not know, next to the holy Scripture, a better and more needful book in the univerfc. Thirdly^ Thefe great men gave us alfo a porter catechifin, in wliich the principles of our religion are drawn up with a concifenefs and perfpicuity that I think v/as never yet exceeded. This indeed is wha: we have been rrain'd up in, as the way in which our parents thought v/e (liould go ', and it's fti-.^age that fome when they are old are taking pains to depart from it. Having given you this hifto- ry of uncontefkd fad, I would obferve to you thefe few things. 1 . That there is not one of all thefe catechifms or confeflions that pretends to give us any other than the Scripture-dodrine. They that compil'd 'em profefs to take their fentiments out of the Bible. Whether they have done fo or no, is left to the judgment of every reader. For, 2. The teftimonies, upon which the doiflrine h founded, are pubHfh'd along with *em in mod: of thefe compofures. I'm fure they are fo in all the works of theaffembly that met at Weflminfier, The Scriptures are inferred at large ; and to fay they impofe their fenfe of the Bible upon all mankind is a notorious falfliood. Jf their opinions are wrong, themfelves have open'd the way for you to prove 'em fo : and tho' fome are determin'd to run us down with a charge that wemake thecatechifm the ftandard of truth, there is not a child that re- peats it but can tell whether he has learnt the PROOFS or no; and by the proofs they never mean any thing but the Scriptures. So 8 o o The Hypocrifie of the S E R M. So univerfal and public is the evidence, that the LV. catechifm itfelf is to be prov'dy and carries all the ^""^'^^ credentials it prei^nds to in the view of every one that reads it. And therefore, it had been fairer in the adverfa- ry, to have ihewn us that the exprellions there do not contain the feyife of Scripture, than to trifle with telling us they are not the words of Scripture. If thefe propofitions, '^ there are three Perfons in «« the Godhead, the Father, the Son, and the holy ** Ghoft ; and thefe three are one God, the fan^e «' in fubftance, equal in power and glory,'* are any of *em falfe, we may juftly difown 'em ; but every one of 'em is furrounded with fentences out of the Bible. 'Tis true, the work was composed by fa'lible men; they were not infpir'd in forming the fixth anfwer, and if it does not agree with the word of God, if the Scriptures they bring as a proof da not fufBce, let us fhew the weaknefs of the con- fequence, and not make a clamour that thefe were fallible men, that they might be deceived, but Ihew that they were erroneous men, and adually are de* ceiv'd. Every propofition is either true or falfe, whatever language it is put into ; and whether it exprefTes my conceptions in the befl: way or no, yet as far as I underftand the words, I can tell whe- ther I think it agreeable to the book of God. 3. I appeal to every one of you who have been my witnefTes for the fpace of more than two years, that no human authority has ever once been infi- nuated as an argument of your believing that God was mamfefi in the flefl?. And therefore they that charge it upon us may well be ask'd, whether or no they have heard us put your faith upon creeds and confeflions? if they fay they have, you know it is talking againft plain fad ; and they appear to be a fett of people who love and mahs a Ije, If they Arians, &'c. exposd. 80 they have not, they only piiblifh a finful imperti-S E R M nence, and ought to be had in the contempt that is ^ ^^• due to thofe, 'who under fi and not what they fay, nor ^'^'^ Ti^hereof they affirm. For my part, I read every con- feflion and creed, as I do any other work, as an evidence how far the author is acquainted with the Scriptures. They are no other than methodi- cal iummaries of the truth as it is in Jefus. If they vary from the law and the telHmony, 'tis he- ifa. viii. catije there's no light in 'em. Therefore fearch the Scriptures daily^ whether the things are fo or no* 20. Ads xvii. II* SERMON LVI.'=,;f I S a very common vanity among s E R M. thofe who fee themfelves againfl l-^i. the Lord and his anointed, to call ^■'^V^ their fcheme by the name of free- thinkings and reprefent thofe that ^0 not run aftray with them, as a dull fort of peo- ple, who have flid into their opinions by education, take every thing upon truft, and have no other rea- fon to believe as they do, but only becaufe their fathers or their teachers have done (o before 'em. The Apoftle advifes Timothy to be upon his guard againft this fett of men : Keep what is co?nmitted to ^ r^-^^ ^y^ thy truft i avoiding profane and vain babblings, and op- 20, 21. pojition of a falfly call'd fcience, which fit7ie pTofeJJing concerning the faith have erred* YOL II. Fff Under 8 2 The HypGcnfy of the ?;E R M. Under this head I may bring in the haughty LVI. temper that has without either thought or fliame ^■^'^V'^ given the brand of Enthufiafm to the faith which has been own'd by the harmonious confeflions of fo many churches. That they go on with this difdain of thofe that will not follow 'em, as men of no critical learning, no generous principles, no folid reafon, is notorious from their books and all their converfation. Thus ihey cafi ahoad the rage of their 7vrath. Upon which I lliall give you thefe few remarks. (i.) 'Tis no great argument that the caufe has much foundation, when the men have fo little hu- mility. We do not find pride and vain-glory a- mong thofe figns of an Apoftle, by which they ap-^ frov d themfelves to be the minifters of Chrifi. When they take the title of free-thmkers, *tis an appropri- ation of a great name to themfelves, and can be no evidence that God has either call'd 'em or fitted iCor.viii.'em to the edification of mankind: Knowledge fuffs i> i' upy hft it is charity that edifies ; if any man thinks that he knows any things he knows nothing yet as he ought to I^now. I had rather be among thofe whom thefe polite people defpife for madmen, Enthnjiafts^ and what- ever they pleafe to call 'em, than be \\ktLeviathany a king over the children of pride, I could have no Jobxii. 2. envy at fuch as Job complains of, No doubt ye are the people, and Tvifdom fjall die with yon, Tno' he fpeaks the very thought that fome perfons have of themfelves, yet 'tis not much to their advantage ver. 4. when he adds, / am as one mocked of his neighbour, 7vho calls upon God, and he hears him, the jufi up^ right man is laughed to [corn. And that contempt with which they fpeak of the good men that are gone before us, does but fairly bring *em within all the defcriptions that jigur throws together: There is a generation that curfes their Arians, &^c. exposed. 803 their father, a^d does not blefs their mother : there /i s E R M^ a generation that are pure in their own eyes^ and yet Lvr. is not waJJjd from their filthinefs : there is a generati- ^-^'^/'^^-^ on^ O how lofty are their eyes^ and their eyelids are ^^°^' ^^^' lifed tip ! there is a generation ivhofe teeth are as i ^ ' 1 4*. Ji^ords, and their jaw-teeth as knives to devour the poor from off the earth, and the needy from among men, 'Tvvas with quite another fpiric that they who ferv'd God in the Gofpel of his Son went abroad thro' the nations ; not like the wicked whoCe ways are always grievotts^ God's judgments are far a- pn -^ hove otit of his fight : as for his enemies he puffs at ' ' ' ' ^• *em i his mouth is full of curfing^ deceit -, and frauds Such a temper would never have done with fuch a caufe. God fits men to his Gofpel both in their know- ledge and in their frame ; he never makes grapes to grow on thorns^ nor figs on thiflles ; by their fruits yejhall k^ow 'em. The Apoftles had a great deal of care upon this head, to give no offence that the miniftry be not blamed. One of *em fought at Ephe^ Jiis with beafts after the manner of men, yet they knerw from the firjl time that he came into Afia-, after A^s xyj' •ivhat manner he had been with 'em at all feafions, ^8, ip, ferving the Lord with all hmnility of mind^ and ma- ^^' ny tears^ keeping back^ nothing that was profitable for 'em. He was with the Corinthians in -weakncfs, fear , Cor. if, 4md much trembling. To the Thejfalotiians he pro- 3. feffes the humility of his carriage, as well as the truth of his dodrine : Neither of men fought we j Thef if. glory, neither of you nor of other s^ but we were gentle <5, 7, lo. among y OH, even as a nurfe cherifijes her children ^ys are witnejfes and God alfo, how holily, juftly, and un- blameably we behaved ourfelves among you that be-- lieve. The wifidom that is from above is firfl pure^u^^ \\\^ then peaceable^ gentle ^ and eafie to be intreated. You 17. may be fure that the wifdom is no higher than earthy, that is no better than fenfual and dcvi- F f f a ^ lifh. 8o4 - Tloe H^focnpj of the S E R M.-lifh, that delivers its notions in gmfs language, and L^^- purfucs them with a haughty Ipirit. ^"■""^^''''^ Every wife man is a free-thinker; he de-fires to life the talents that God has given him, and would improve the light of other people, not to obfcure but to adift his own. And therefore they who deny you that title throw a reproach upon your nature. There mufl: be a great deal of fttipidity ia vou to dcferve this ufage, or a great deal oi conceit in them to give it. (2") As to the charge of Enthnftafm and folly, the (liameof it does not fo frequently fall on thofe that receive it as it retorts upon them that give it. 'Twas not the impudence of Feftus that prov'd Faul to be mad, tho' it call'd him fo, when he Jpaks A61s XX vi.//?^ ivords of truth and fobernefs. What he writes to ^4- the Corinthians will let you into the opinion they had 1 Cor. xi. of him : Let no man think^ me a fool ; if othermfe, i6, ip. yet as a fool receive me^ that I may boafi mjfelf a little : je frjfcr fools gladly^ fi^^-^g J^ yourfelves are wife. Such a tem.per ought to be treated with a diidain. The charge o^ Enthufaf?} has been lately advanced againll: a book writ in defence of the Trinity, and -which I perceive is only to be anfwer'd by gnajh- ing of teeth. The party feems to be cut to the heart with it. Here's no pretence that they have miftaken the meaning of one Scripture, that they have either blunder'd or lliutfled in their argu- ments. But the author has given a bold fling of fcandal, that will affeft any other doclrine as well as that of the Trinity, viz.. that certainty in mat- ters of faith is all Enthufiafm, And if fo, as our martyrs died for they knew not w4iat, fo they Rev. xii. died as fools do. But we know they overcame by the ii. blood of the Lamb ^ and the word of their tefiimonyy TPhen they kv'd not their lives to the death. ArianSj &'c. expos d. 80 y *Ti.s hard, that people fhould be lb {\-^^ of aS E R M. charader to thofe who they think are wrong, when ^^^' themlelves fay none can be fare of their being ^■^'^»^*^ right. However, when an author has a mind to write againfl: fomething, and dare not attack whac he pretends to 'anfwer, he muft give battel to his own imagination. The Entlmfiam^ which he fets out to the contempt of the world, is defcrib'd by *' a man's not leaning to his own nnderftandingt being '^ taught of God, having the witneis of the Spi- *^ rit with his own fpirit, feeling the evidence and *^ powerof religion upon his foul." And, asthefe are the things that he means by it, may I ever have grace enough to be an Enthufaft', may that, which is the matter of his fport, be the fubjed of my experience and veneration, and then all fides will be pleas'd ; fome with a fatisfadion of whan they have, and others with a profane laughter ac what they have not. (3.) 'Tis all a flander upon the truth, and thofe iliat own it, to fay that the rcafon of our faith is the wifdom of men. Whatever value we have for thofe that are gone before us, yet believing muft be our own acl, and the effed: of an evidence with- in ourfelves. There's a vaft deal of difference be- tween faying of former generations that they may he wrongs and giving out the fentence that they VJcre fo. We bring what they have done to the rule that God lias given us; and thiswithoutany reproach, becaufe it was alfo a rule to them. But certainly, unlefs they were made ftandards of truth, there's no occafion to ftun the world with per- petual outcries againfl *em. If their opinions w^ere wrong, the beft way is to fliew it, bring 'em to the light that they may be reprov'd, Confider who they are that thefe men fet (o much at nought ; and that they may not fail to ilrike home at the faith, they infult the people F f f 3 'thac So 6 The H'ypocytfy of the S E R M.that own*dit. Perhaps indeed the miniflers and L^^' profeffors of the lafl: age were mofi: of 'em gone ^■"'^''^'^^■'^ off, before the men that now arraign 'em had ap- pear'd ; yet there are feveral among you old enough to know, that however they may be exceeded in what is now call'd politenefs, yet as to a thorow fenfe of religion, an obfervation of the Lord's day, an acquaintance with Scripture, a contempt of the world, and, I wii! add, an unfelfilli love of their country, they are far from being equal'd by the raw fraternity that now defpife 'em. They ovvn'd God in their lives, and God own*d them at their deaths. And tho' it would be an excefs to fet 'em up as flandards of truth, yet there is fome duty owing to that exhortation : Remem* HeV). xiii. her them which have the rule over jgHj ivho have 7' ^- fpoJ^n unto joti the vjord of Gody whofi faith fol- low -^ conjidering the end of their conv'erfation. And what's that I Jcfvis the fame yefterday^ to day, and for ever. Their rule over you did not call for a- ny blind obedience ; what they fpake to you was the word of God, and therefore follow their faith with regard to that, confidering the end of their converiation, the end that they aim'd at, and the end that they arriv'd to. What they had in view was to promote the ho- nour of Jefus ; not merely his honour as a man or Mediator, but that which gives a holinefs to the one, and an importance to the other, his being the fame yeflerday, to day, and for ever. Whatever lower opinions they held, yet in this they were fteddy, Presbyterians congregational and Baptifts agreed in their confelTions of faith. In the pro- frffion of this truth they mov'd quite thro* the road of life ; nay, m the fweetnefs of it they mov'd into another life. A fenfe of the infinite evil of fin kept them always humble, and prefervcd upon their minds a powerful efteeig Arians, &"€. exposed. 807 efleem of the redemption that was equal to ir. They S E R M' would never bear a dodrine which made a little ^^^• matter of that that coft the Son of God fo dear. '^■^'^^^^^^ They fled with joy to Chrifl: as the propitiation for their guilt, and to him as their God and portion for ever. With thefe profellions they kept up their duty and at lafl: breathed out their fouls. Can we fuppofe God would fuffer people, who were fo afraid of difplealing him and had run e- very hazard for his glory, to live and die in a dan- gerous delufion, to adore the Son who is no more than a God by office, and not only fo, but to worfliip the Spirit who is no God at all ? Shall the beft of Chriftians be upon a level with the worft of heathen, who worpip and fervethe creature more than the Creator ? Were they that confefs'd their need of the Spirit, and were always praying for his affiftance, and who admired his teitimony (were they) in an error, when they thought him to be God? And is the truth of his being re- veal'd to the men that laugh at his operations ? Is he beft known among thofe to whom his very name is a J eft? Has he inftruded them whom he never fandified ? Is he moft liberal of his gifts to thofe who do moft defpife him? Are the people that profane his name greater favourites than thofe that adore it? We fhould never have entered into a comparifon of mens charaders, if there had not rifen up a- mong us a fett of people who talk of their pious fathers with difdain, though they ought to men- tion their names with blufliing. *Twas by the faith which their fons fet at nought, that thofe elders ob- tain d a good report. And may I be one of them who by the fame faith and patience are follow- ing thofe that now inherit the promifes. Fff4 4. That 8 o 8 The Hypocrtfy of the S E R M. 4, That mud be a poor caufe that's to be LVI. ferv'd by falfe quotations. PalTages are brought y^^'^'i^^ out of books directly oppofice to thedefigx^ of the authors. Falfe ivitncffes rife up againfi themy and lay to their charge things that thcj l^.ow not. Of thefe I have lately given feveral examples in a publick work, which has had the moft natural effed upon the guilty. For a troubled iea can lend forth no- thing but mire and dirt. Falfe teachers are in the new'Teftament compared to raging waves of the fea f-omning out their oivn fjMme, I will give you another indance from the fame author. In one of his pamphlets he prefents us with a paffage from Dr. Manton on the 1 1"^'^ of the Jlehrewsy " Chriftians need not to puzzle them- " felves about conceiving of three in one, and one ** in three; let them in this manner come unto God " and it fuffices, make God the objed and Chrift <' the means of accefs, and look for help from the « Spirit." This quotation he has placed on the title page of his book, that he might be fure of catching the great numbers that will look no far- ther. Thofe words in the valuable works from which he has taken them come in as an anfwer to the fcru- ples of good men. They know not how to con-r ceive of three perfons, and cannot order their fpeech by reafon of darknefs. This difficulty becomes a temptation : now the Dodor tells 'em, that they need not puzzle themfelves about that manner. of the union and diftindion in the Divine Nature which was never fully reveal'd. Any one may fee he was then fpeaking to the diftrefs of a wounded confcience and not to the caprice of a wantoa ^rian. Now if this pafTige does the author any fervice, who has cmpal'd it in his own little book, it mufi Signify cither that l?r. Manton did not believe the Arians, d^c. expos' J. 8 op the dodrine to be true, or that he did not take itS E R m: to be of any importance. But the author knew both ^-"^''• thefe infinuations to be falfe. For in his fermons ^^^"^V^^ on the fame text [he that comes unto God mud beheve that he is] that honefl uncorrupted writer is exprefs enough of his own opinion,/?. 2ii, '^ He that comes unto God muft beheve that he *' is, that is, fo as he has revealed himfelf, one in <« three perfons ; for otherwife we worfliip an idol *^ and that which is not God : We form an idol <^ when we think of God out of the Trinity ,'* and p, 214. " he bids us prize orthodoxy, and above *' all fee ye be right in the point of belief; there *^ are a fort of hbertines rifen up, that think our *' debates with Soc'mians and Ariam are but vain " and frivolous, and that aloofe behefof God and ^' Chrifl: is enough. But if this general faith be ** enough, why has God reveal'd fo many things X ^' that we might have been ignorant of?** [ And when he gives rules about fellowfhip, he is fo pofitive as to fay, '* We cannot be faved ex- *' cept we hold one God in three perfons, and Je- " fus as Mediator. Thefe are fupreme truths that <« are clearly reveal'd and propounded to our faith \\ And/?. 272. *« To frame fit notions concerning the " Trinity, that there are three perfons in one God- " head, this is a myftery to be believed not dif- ^« puied, and committed to the anxious traverfty of <« our own reafons." Upon this cafe I will obferve Z few things. I.) 'Tis of no great weight to any opinion who they are that receiv'd it. That's not our rule, we go upon a higher authority than what is human. The learning, the piety, the numbers of thofe who have efpoufed any dodrine are but a lower reafon for us to embrace it. But 2.) 'Tis unfair to give out men as advocates for I notion, when we our felves know they were ene^ X mies 8 10 The Hypocrlfy of the s E R M.mies to it. It*s a reproach upon their names, and LVI. God will arife to make inquifiion for fcandal as well VOO^as for blood. It*s ufing them like the two wit- nefTeSj whofe dead bodies will be expofed by a bar- barous world. That*s a great inhumanity, but me- thinks it*s a viler infult upon their memories to make them fay what they never thought of. Cer- tainly thefe writers don't remember that the Saints fhall judge the world, who take a liberty to a- bufe them by whole generations, as if it was not enough to bring a lying acmfation againft the living unlefs they did it alfo againft the dead. But as thefe great men died in the Lord, and reft from their labours, fo their works fhall follow them, not to reproach, but to praife them in the gates. 3.) That pretence that the truth is extorted from thefe people ; that tho* they have writ for the com- monly received faith, yet they are forced to own, that the evidence lies againft them, (this accufati- on) proves a notorious want of modefty in him that brings it. The fuppofition is, that Dr. Owen and Dr. Manton^ who were perfons of the firft rank, the one for a fcholar, and the other for a preacher, (that thefe) could not write for a doc- trine without dropping fomething againft it. Now that turns upon one of thefe two things. Either they knew that the opinion they main- tained was fafle, or they did not ; if they did, it was a breach of their integrity : if they did noty it's a publick evidence of their folly, that a writer in the next generation fhall underftand *em better than they did themfelves. Neither of thefe things fhall I eafily allow, upon the names of thofe eminent fervants of Chrift ; and therefore there's a third inference, which I'll leave any one to make, who hears the cafe. 4.) 'Tis ufmg mankind very ill to put fuch things upon us. It may be all one to me, what fuch Arians, &€. exposed. 8 1 1 fuch a Do^or faith about the Divinity of Chrifl.S E R M; His opinion is neither the argument nor the hin- ^^^• drance of my faith, but however let me not be im- "^-''V*^- pofed on in matter of faft. Let us not have de- ceitful reports ; no lie is of the truth. If the doc- trine I am contending for be right, it will be fo without fathers or dodors ; but why fliould I make a falfe mufter, both to wrong the dead and abufe the living \ Let fuch froivard hearts depart from yoH^ Pfal. cu 4I do not knoiu thoje wicked per/bns ; ivhojo privily /landers S- his neighbour cut off from your acquaintance. And fince I am upon this head, a certain author has obliged me by his demand both to do him and my felf juftice in a quotation I gave you out of his book. I was indeed offended at the phrafe of a derived and a dependent God, and having laid before you fome loofe expreffions upon that head from others, I was troubled to find him among thefe unguarded writers. The PaiTage I mention a was this, after he had direded us to pray to Chrifl, he adds, "'Tis true he is the begotten of the Fa- ^' ther, and fent of the Father, and the Father is " greater than he, and the head of Chrifl is God ; " the Son of God derives from the Father, and is " not properly felf-exifling.'* Thus far I went, and did not imagine there was any occafion of go- ing farther. But as he is pleafed to think we are unfaithful in flopping there, I will give you the refl of the fentence. His next words are thefe; *< but then " if it be allowed a necefTary derivation tho* infi- '' nicely free as the rays of the light from the fun, *« and not merely arbitrary and at pleafure, which *' might never have been, it is fufScient to juflify the *' great things faid of him, and fecure all that we «^ intend, namely that he is above the level of the *^ mofl exalted creature.' This I am afraid is far from mending the matter. For 8 1 2 The Hypocrify of the S E R M. Firfi^ He comprehends both the parts of the LVI. queftion that us'd to be always oppofire; whe- ^>^yY^^ ther the generation of the Son is voluntary or of nccejjity, he fuppofes both, which, as the terms are us'd in that difpute, I think makes a con- tradidion ', becaufe what is necejfarj in that fenfe cannot h^free. By necefTary we mean that which mufl have heerii by free that which might not have been. Secondly y It's a very rafh way of talking, to fup- pofe any neceffity upon the divine will, becaufe it makes it ceafe to be an ad of the will, it leaves God himfelf at no liberty; here's one faid to be deriv'd from another, and yet was necefTary to him. This is bold ungodly language. Thirdly y If railing him above the level o^ the mofi: exalted creature is all he intends, I can alFure him it's not all that we intend. It is a true account, but a very low one of the great God, that he is above any creature; and, though it us*d to be al- ways faid, that he who is not a creature is God, yet as fome have run into a wild imagination and as wild a condud, that will neither fay the Son is a God nor a creature, minifters that would not keep people in the dark, are obliged to fpeak out. For according to the pofition that may be called the mflrum of our polite age, a being may be above the level of the moft exalted creature, and yet not be the fnpreme God. I fee contradi^iions will pafs^ though myfterics cannot. 5.) Tho' I never did, and never dare recom- mend any holy men to you as having dominion over your faith, yet do not fuffer them to be treat- ed injurioufly, both as fools and knaves ; they have deferved better of their generation, whom they ferv'd according to the will of God : and when you compare what is faid of them with what they fay Arians, &fc. expos d. 815 fay of themfelves, their enemies will be found S E R M. liars. LVI. The defign of Satan in running down the faith ^*-^^*^ of fuch great men is to give the world a diftafte of their hohnefs. Throwing off their opinions is an introduftion to the dropping of their pracftice. The Lord's-day goes away with the catechifm. Men that are called enthufiafts in their dodrine are no better in their devotion j and if thinking as they did not is called coming back to the Bible, a^ing as they did not may pafs for a politer fort of re* ligion. But may my foul be found with thofe whom thele men defpife, for, I doubt not, they are among the living in Jerufakm, 5. Their defiring that the dof^rinesof Chrifli- anity may be delivered in no other words but thofe of Scripture is what I called a flale artifice, and has been exploded as a mere fraud in all ages. *Tis a pretence as old as the Arians, and it*s pity that they who reviv'd it have not thought it worth their while to clear themfelves of having the fame defign with thofe that us'd it only as a lliufHe. For, I.) It was never their own pradice. They con- tinually run into metaphyjical phrafes, or cabbalifticnl notions, that is, either the vain janglings of the hea- then, or the filthy dreams of the Jeivs. A learn- ed hiftorian tells us, when they fweU'd in coun- cils and fwarm'd in nations, they had no lefs than four or five creeds in the fpace of a few years. They were unftable in all their ways, ever learning and never coming to the knowledge of the truth. Clottdi withoHt water muft be carried about with wind. And are thefe in our day any better ? Will any of them allow me to be of the fame opinion with the author of the Scripture-dodrine of the Trinity, or lefs miftaken, becaufe I am w^illing to fubfcribe all the Scriptures that he brings, and leave his pro- pofitions 8 1 4 'The Hypocrify of the S E R M. pofition$ to himfelf ? No, I know this will never LVI. do ; and therefore they exped, either that I do not ^"'^''V^^^ call Chrift God, or that I talk of an originated Deity that is not felf-exiftent. My orthodoxy with them is not determined by adhering to the phrafes of the Bible, but controlling them with a fett of impious diftindions. One of them, who declared againft the equality of the Son to the Father, was willing in a publick affembly to confefs, that he is over all God blejfed for evermore. What a trifling is this with facred words ? How evident is it, that to the unbelieving there is nothing -pure f The unflahle^ as well as the '2 Pet. iii. unlearned'^ wrefi the Scriptures to their own defirtiEiion, »^- Every one knows that the text I have now men- tion*d is ufually pleaded for our Lord*s fupreme Divinity; and is it not defrauding and going be- yond my neighbour, when I give him thofe words as an expreflion of my own opinion, which I am fure he takes in a different fenfe from what I do ? What is that but /porting my [elf with his deceivings ? But the Lord is the avenger of all fuch. The righ- teous Lord loves righteoufnefs. Miniflers of the 2 Cor. iv. Gofpel are not to walk^ in craftinefsy nor handle the ^' word of the Lord deceitfully, hut by a manifefiation (not a concealment) of the truth recommend them- /elves to every mans confcience in the fight of God, 2.) This is no more than a papifl may do in the great fundamental of their idolatry, I mean tran- fubftantiation, Againfl this, all the proteflant churches at the time of the reformation declared with one voice. Now, according to the pretence of this new fcheme there's not any affembly but what may have a Jefuit for their paftor. If I defire he will fatisfy me about his faith, he confidently tells me that's an Jnquifition, and giving up the liberty that he has in Chrifl Jefus. If 1 infift upon it to know what his fentiments are about the great dividing point Arians, &c. exposed. 8 i j point between us and thofe of Rome, he faith it is S E R Nf. a mjftery, and ought to be dehvered in no other ^^^• than Scripture-language j and he will affirm neither ''■^''*^^ more nor lefs than that Chrifl: has faid. This is my bodj. If I ask him in what fenfe he takes that ex- prellion, whether proper or figurative, he runs out into declamations againft words which man's wif- dom teaches, and charges me with taking him a- way from his Bible, and fetting up human decifi- ons as ftandards in matters of faith. I have carefully thought over that argument, and with all the turning I can give it, it appears to me as well calculated for a Jefnit as an Arian, and perhaps a little time may fhew, it is delign'd for *em both. This trick produc'd rank popery in Polandy and it plainly gives the enemy the fame advantage in England, 3.) You know, and fo do they too, though they will not own it, that the Scripture is the only plea we ufe for the dodrine we maintain, and I hope our fermons are not much inferior to theirs in Scripture-language and Bible-phrafes. This pre- tence is what every enemy of the chriftian church has made in all ages. It leaves the door open for the great invaders of our liberty, to come in up- on us as a flood. They that have mod advanced it in our day have made depredations upon the Bi- ble; and therefore we look upon it as the work of fpies, who come to fee the liberty that we have in q^i h ^ Chrifi, and bring us into bondage. S L R. Si6 The Hjpocr'tfy of the '--SERMON LVII. S E R M. LVII. E ihall now conlider the pretence wherein they glory, that their fcheine is to promote a chriftian charity and mutual forbearance. In this, like thofe of old, they Ezek. xiii. have feduc'd the people, crying, Veacei peace^ where 10, flj^yc was m peace, one built up a flight wall, and la others daub'd it with untemperd mortar. We have heard fpeeches delivered v/ith a great deal of flat formality, in praife of that which every man pro- felTes to admire, and every believer has the feeds of in himfelf. The holy Spirit implants it in the hearts of his own people, and therefore it is a pub- lick evidence of our intereft in Chrift, by which all men will know that v/e are his difciples, when we have love one to another. But when (ImU vain ivords have an end? Has the Scripture faid fo many things of brotherly love, only to exprefs the rancour of thofe that want it \ Is talking over a precept to pafs for obedience to \i\ Are thofe glorious things that we read of cha- rity to furnifh the language of reproach, and help us to rail in the name of the Lord ? How vile and fooUfh is it on this occafion, to cool our zeal for the truth by crying up the happinefs of union or the neceflity of peace \ Who would imagine that when we plead for the faith that was once delivei'd to the faints, any preachers Arians, &"€. expos di 8 1 7 preachers of the Gofpel iliould tell us, that anS E R M. agreement with them that deny it is of move im- ^^Tir. portance tLan a contending for it, and fupport ^ ^^or.xui. rheir opinion by thefe words of the Apcflle, Tho' z. I Huderfland all mjfierieSy and have all J^owkdge, and though I have all faith, fo that I could remove mopintaim and have not charity ^ it profits me nothing ; and as he faith afterwards. Mow abides faiths hope^Mzv. 13. charity ', hm the greatefi of thefi three is charity. Becaufe thefs are lomeof i\\z feigned ^vordsv^nh, which they make merchandife of you, and thofe fair fpeeches that deceive the hearts of the iimple, I will lead you into the vanity of the argument by a few confiderations. You will fee that the Scriptures they bring in to advance charity above faith are nothing at all to the purpofe ; that there is no other charity but what is founded upon an agreement in the faith, and all the exhortations to it in the Bible fuppofe that we equally hold the head ', that v/e are fufficiently directed with whac tendernefs to ufe thofe who v/ander from the truth without giving up one article of religion i and that there are not perhaps in the world more notorious breaches of charity than among the very party that make fuch a noife about it. From them that con- fent not to wholefom words, and the dodrine which is according to godhnefs, we have examples of men who k^o-w mthing, hm are pro nd^ doting a- * Tjm.vi. bom qmfiions and firifes cf 'words; and they have ^.'"^'f.', fhewn themfelves in envy, flrife^ railings, evil y«r- * '^'"^' *"' mijingsy and perverfe diJpmingSy as if they fuppofed that gain 7J^as godlinejs. From them, have come thele foolilh and unlearned queftions that do gender Rrifes. (i.) The Scripture which they would reproach us with will leave them fliort of their defign. Why fhould we be told with vain repetitions that the Apoftle has faid, Tlmgh I mderjiand all myf- Teries, and have all faith, and have not charity^ it pro- Vol. IL Ggg fin 13- 8 1 8 "The Hypocrtfy of the S E R M.fits Me nothing ? Can any one get leave of his owft LVII. reafon to imagine that he defigns to make an op- ^^'''"V'^^ pofition between the myfteries of the Gofpel and the precepts of the law, between the faith, with^ Heb. xi.6.o^r which it is impojjible to pleafi God, and the cha- rity that governs our carriage to his people ? No, no, he is not here fpeaking of the great myftery of godlinefs, or with any leffening to that which was the continual fubjed of his own minii- try« To talk of underfianding thefe myfteries is a contradidion, they belong to thofe deep things that will never be fully comprehended. But the myf- teries that are inferior to charity are of a different nature, becaufe it's here fuppofed that a hypocrite may have *em. Such a knowledge and skill as God gave to Daniel and his companions, in learning and wifdom, underftanding vilions and dreams. And fo, when he fuppofes a man to have all faith and not have charity, it cannot without violence to the words be expounded of faving faith ; but as he himfelf declares it, a faith to remove mountains^ that is, a power of working miracles. This peo- ple may have ; as our Lord affures us many lliall fay in the laft day, Have we not wrought wonders in thy name, and yet he profefTes I never knew you. But it would be impious to fuppofe that a per- fon may have the faith of God's eleft, and yet want charity. For if faith is right, it will 7vork^ Rom. y\\\hy love. He that believes 7i^ith the heart and confejfes »o- with the month that Jefus died and that he is raised J Job. Y. I. from the dead, he is horn of God', and they that have purified their fouls in obeying the truth thro* the fpirit^ % Pct.i.ij.jhave done it to an unfeigned love of the brethren. If any man hates his brother, he abides in darknefs, he is no believer ^ the truth has never llione into his foul. Charity indeed is greater than a notional faith, ^ what w^ call the faith of miracles 5 but to fay ic Arians, &^c\ expos'^/. 819 it is greater than a belief of the truth, is only pre- S E R M ferringthc branches to the root. Our love to him LVII. that begat, is the principle and guide of ottr love to ^^^^^"^ thofc who are begotten of him ^ and there's no other * -J^ • • love to him but what arifcs from our believing in him; and there's no other believing in him but what takes into it the confent and acquiefcence of the foul in the report that is given of him. (2.) There can be no charity but what is found- ed upon an agreement in the faith. I own that the name of charity is not always us'd under the fame extent in Scripture : Sometim.es it fignifies the benevolence that we have to all the world ; and this feems to be the meaning of the word, whea it is diftinguifli'd from brotherly ki^dnefs. I do not take it in that fenfe here, for it is certain, an agreement in the faith is no condition of that tem- per ; we miuft do good to all men, whether they are believers or no j we confider them, not as having obtained like precious faith, but as partaking of ' the fame common nature. Religion will teach a perfon to look upon himfelf as a brother to the whole w^orld, and fets before his eyes the example of a heavenly Father who caufes his rain to fall, and his fun to fhine upon the good and the evil, the juft and the unjuft ; and it is fo far from ma- king an union to Chriftthe foundation of our good will to men, that we are to blcfs thofe that cttrfc us, though in that they are guilty of curfing him, roMat.vr.44; love them that hate «/, a?ui pray for fuch as defpite- fnlly nfe us^ and perfecute us. This is certainly one fenfe of the word charity, and it holds out our duty to mankind in general ; we mufl: give no [of- i Cor. x. fence to the Jeiv or\ the Gentile or the church of God, 3 V but be harmlefs and blamelefs as the fins of Godivith-^^'^^'^^' eut rebuke in the midfl of a crooked and perverfe na^ tiony among whom we are as lights in the world, I hope none will thus underftand the head I am now upon. G gg a But, 8 lo The Hypocnfy of the S E R M. But, fecondlj^ when we fpeak of charity in a naf- LVII. rower way, as that which is the glory of our reli- ^^^''^/^^^ gion, it is not diftinguifhed from brotherly kind- nefs, but only another name for it. It lignifies a due tem.per of mind to the people of God : making Pfal.xvi.^. the faints in the earth to he the excellent in whom is. exix. 63. all ofir delight ; that we are companions cf all them that fear God^ and of them that keep his precepts. We Joh.xiii. ^Q^^ g^Q another as Chriji has loved us and them, '** As touching this brotherly love believers have no need ii TheflT.iv. that any 7vrite to them, for themfelves are taught of 9> I o* God to love one another^ and indeed they do it towards all the brethren. Now this, I fay, fuppofes our agreement in the faithj and without that it is not the duty that God has commanded, nor an t^t^ of that grace that his Spirit has quickened; But then by this agree- ment I do not mean our having the fame thoughts about every dodrine of religion \ no, that is not only impoilible, but the variety that is among us gives a beauty to the chriftian life. There are many expreiTions of charity which Aippofe our opinions are not taken from one mould, fuch as forbearing one another, overlooking a little difference, fpeaking of it as God himfelf does, that circHmcijion is nothings and uncircumcijion is nothings but a kipping the commandments of God, But then what the Apoftle calls holding the head is the ground of all our regard to the brethren. With- EpB.iv. 3,out the unity of the fpirit there is no bond of peace. 4' S* The perfons whom we thus love arc with us un- der one Lordy one faith, one baptifm^ one body, one Eph. ii. fpirit^ one hope of out calling. We are built on the 2®* **• foundation of the Apofiles and Prophet s, Jefus Chriji himfelf being the chief corner flone ; in whom all tha building fitly framed together grows to a holy temple in the Lord. In order to the courfe of this love, Qq\. I 4. ?here muft be a mutual profeflioa. Our faith /» Arians^ &"€. expos cL 821 tht Lord Jefus Chrift is joined with a love to alls E R M^ the faints. He that will not tell me what he be- LVII. lieves, has no other demand upon my chanty than ^"'"'^^'^^^^J a heathen man or a publican. I'm to do him good as I have opportunity whether he is a Chriftian or no, but it is fuppofed I mufi: know him to be a difciple, before I can love him as one. When the Apoftle fays, ^bove i Pet.iv.S^. all things have fervent charity among yotir felves. Does he mean no more than what I am obliged to have for all mankind ? And is there any difference between a brother and a ftranger, but v/hat arifes from an external profelTion ? Have I any other rule for a mutual love belides what appears ? Can I judge a perfon to be in the faith unlefs I hear it I Or can I fuppofe him to be in a ftate of ho- linefs, unlefs I fee it ? To fay that I have no con- cern whether any one believes right or wrong a- bout the great doctrines of Chriftianity, is to fay I mufl: have no chariry for them. Thrufting them ouc of my care is excluding them from my delight ; it makes me uncapable of walking with them, rejoicing over them, provoking them to love and good works, and fo much the more as we fee the day approaching. When the Apoftle ^ohn tells the e- led: Lady and her children, that he loved them in 2 joh. i. Jt^ the trtith^ and not only he, bat all they that had known the truth, for the truth's fake which dwells in us, and ffjall he imh us for ever, -. Charity does not behave itfelf unfeemlj ; fcurrilous dirty language is no more charity than it's decency ; it feeJ^ not its own, is not eaply provoked, thinks no evil, much lefs does it take pains to form evil ; ft raining to torture words, fetting 'cm out to the worft light we can, has as little of charity as it has of honefty. But then, it's the glory of chari- ycr, 5. ty that, as it rejoices not in iniquity, fo it rejoices in> the truths It's far from hating and oppofing the truth God Arians, &'c. expoi,d. 825- God never made any grace to be a rebel againfl: s e R M. any do(flrine; he never made a Saint to pull reve- LVII. lation in pieces ; prad:ical religion is far from be- ^^-^OT^-' ing an enemy to the Bible; and therefore that's an ungodly charity that u'orks up an intrenchment to thofe that deny the faith, and a battery againft them that own it. But as the day is coming that wijdom fliall be juftified of all her children, fo iliall charity too ; for we would fo jpeak^ and fo doy Jsm. ii. 8. as they that f jail be jndgd by the law of liberty, 7. The moft powerful of all their arts is the con- tempt with vv'hich they fpeak of myfteries and the jworfhipof God. The un^erftanding harbours ei- ther truth or error, but it's the will that fills 'em. Good people receive the love of the truth that they way be fav'd. God is pleas'd to mamfefi the good fazour of his knowledge by us, and we are a favour of God to thofe that peripy as well as to thofe that xt faved : to the other we are a favour of death unto death, 2 Cor. ii. to the other of life unto life. A wicked man hates the »^» *7- li^t-i and comes not to it, left his deeds fjould be reprov'd. And as thefe like not to retain God in their k^ow-']Qh.m. ledge, he gives them over to a reprobate mind. What 10. oppofes holinefs oppofes truth, the lufls of the fefu^ i Tim. vio the luft of the mind, and the pride of life. The love 1 o. of money is the root of all evil, which whilfl fomt have coveted after-) they have erred from the faith, Obferve thofe gradual marks of apoflacy. Firfi, People begin with an indifference to the truth i they Jofe a fenfe of fin, and the powers of a world to come. It*s all one to them whether there's any fatisfafhon to divine juflice or no. They grow carelefs about their fouls ; and a Savi- our who is no God will do as well for them, as he that is one. Then, Secondly, This gives 'em a contempt of God's people; they defpife their gifts, they hate their graces ; praying, hearing, and every other adion of I worfhip Si6 The Hypocrify of the s E R M. worflup is impertinent to 'em. The more fpiritual LVII. ^ Chriftian appears to be, either in devotion or ^''^^'^'''■^^ out of it, 2ftd the more ridiculous they account him. Thirdly^ This will go on to an indolence about church-communion, and at hft to a total neglect Tude 17, of it: Remember the words that 7V€re fpokcn before of J 8, I p. the j4poftles of our Lord Jefm Chrifl, how that they told them there jhould come mockers in the laft time^ who fjjonld wdk^ after their own ungodly lufls. Thefe he they who feparate themfelves, fenfpial^ having not the Spirit. People Ihall make it more their concern to llielter thofe who break the peace of churches, than to fill up their places in maintaining it. They will rather be keepers of other vineyards than at- tend their own. Fourthly y This fhall go into a profanation of the Lord's day ; the time that, they once thought fa- cred is devoted to journies, or polluted with recreations, faying to God, Depart from usy 7ve dejire not the k^owledgi of thy 7vays. Fifthly^ As thefe pradices are a plain contempt of God, fo he oftentimes returns the contempt upon them : Becaufe they receive not the love of the truthj he therefore gives 'em up to (irong delujions, to believe a lye. They chat declaim againft a certainty in matters of faith will foon come to certainty e- nough in matters of error. And thus does an awful judgment vindicate itfelf againft thofe that have no pleafure in the truth, but have pleafure in unrigh' teoujnefs. Now here confider, (i,) Any oppofition to the truth, which appears in a hatred of pradical godlincfs, carries its own confutation along with it. God leaves their ar- guments to be anfwer'd by their lives ; and tho* people do not attend to the cafe till it grows no- torious, yet the rule that Chrift has given us is |lire of being obfery'd at laft ; Bomn of falje fro- phets Arians, &c. exposed. 827 phets^ who come to yon in Jf jeeps cloathingy hnt inward- S E R M. ly they are ravening wolves, Te Jhall k^ow *em by ^^11- their frttitSy men do not gather grapes of thorns^ nor ^-'^^'"^^ figs of thijiles, A vile perfon will utter error againfi Ifa. xxxii. the Lord; and it will be feen fooner or later, that <5. they who caufe divifions and ofrences, ferve not /^^Rom, xvu Lord Jefns Chrifi btit their own belly, 17. (2.) How unhappy is the foul that's feduc'd by thefe means ? The cafe is defcrib'd in language plain and dreadful :• When they /peak great fwel- 2 Pet. iiV ling ivords of vanity t they allnre thro* the Injis of the *^' *9» flefiy thro' much wantonnefs thofe that were clean e* *^» *'• fcap*d from them that live in error ; whilji they promije *em liberty they thcmfelves are the fervants of corrupt tion ; for if after they have efcaped the pollution of the worlds thro' the knowledge of our Lord and Saviour Jeftis Chriji, they are again entangled therein and 0^ vercome, the latter end is worje with them than the be- ginning ; for it had been better for \m not to have known the way of right eoufnefs^ than after they have known it to turn from the holy commandment delivered to *em, (3.) Let me warn you againfi: any opinion or converfation, that would teach you to trifle with the Lord's day. Whenever any wicked wretches are brought to religion, the conviEiion ufually be- gins here ; and there are very few go to the gal- lows, but own that the corruption begun here. I know that the admir'd name of Mr. ChilUngworth is now plaid againfi the great article of our faith, the Divinity of the Son and Spirit, and the main evidence of our devotion, the religious obfervati- on of the Lord's day. If the letters pretended to be his are not genuine, then the memory of a writer v/ho has perform'd fo well for the Prote- ffant caufe is loaded with injuftice and calumny -, and if they are, we may fay there is a more fure word of precept that we have to trull to. As he SiS The Hypocrify of the •S E R M. he that breaks one of the leaft of the command- LVII. nients, and teaches men fo, is not fit for the king- ^»-'^'V^^ dom of God ; you had need try whether the thing be fo or no. 'Twas in a careful regard to the Lord's day, that your anceftors pafs*d thro* the world with fo much pleafure in their own fouls, and fuch a no- ble teftimony to the convidion of others. The book of fports was the great abomination under which they groan'd ; and rather than promote it they fled into New England, choofing to lofe their country, and keep their confcience. But the ge- nerous notions of liberty and free thinking that fome advance make fuch a book either needlefs or irrefiftible. If the court fliould ever be {o vile, here are people that will love to have it foy and what Tvill thfj do in the end thereof^ (4.) 'Tis a mean and low carriage, if people are preil with an argument, to proted themfelves a- gainft it with contempt, inftead of an honeft an- fwer. Thus when our Lord had lliewn that the Lukexvi. children of this world are wifer in their generation than 24. the children of light, the Pharijees who were covetous heard all thefe things^ and derided him. The caufe of God needs no fuch bafenefs, but eternally ab- hors it. 'Tis low and vile for people, when they meet •with thofe that cannot difpute, to bring in their herefies privily and unaivares-, and when they are caird into the battel, to turn off with a fneer. They are ferious in their opinions to an inferior, and are always in Jeft about 'em before an equal. Thus, as one man mocks another, do they mock the great God. When feducers have to do with the un- skilful, they pufh their caufe ; but upon other oc- cafions they can lurch it, and Ihew the v/orld that they are in jeft when we are in earneft. How dif-? fsreni was the teinper and carriage gf ^hQ Apoftle^ wha Arians, &c^ expos' J. 8 ip. who though it meet as long as he was in this taber- S E R M» nade to flir \m up, by putting them in remembrance f LVII. C 5 .) The laugh will quickly be turn'd upon 'em ; ^"p^^*'^^ for fnrely he [corns the [corners . The doctrine of , 5'. * Chrift's Divinity, which is now to them a trifle, Prov. iii. Will be a folemnity, when they have no company 3+- to divert the thoughts, and no riot to drown it. You may have partners enough when you deny his perfection, but you muft be alone when you come to [ed it. Of what pHnijhment [mU they be thought ^5^. x. 7Vcrthy li^'ho have trodden under [oot the Son of God ^ 29, and counted the blood of the covenant an unholy things and done dejpite to the Spirit of grace f It is a fearful thing to fall into the hands of the living God. Thefe free-thinkers are no friends for a death-bed, but leave a poor foul to tug and toil with that which they have taught him to defy. Like a blown deer, when he is mark'd by the huntfman, he is ne- gleded and driven out by the reft of the herd; he has fported with them^ but they will not run with him. i6,) Let us be faithful to a glorious caufe, that gives us an abhorrence of thefe methods; ad wor- thy of the truth, without partiality y and without hypocrijie. Follow righteou[nefs,faithy charity y and peace 1 Tim. tii Ufith them that call upon the Lord out of a pure heart, i^. The day is at hand that will declare every mans i Cor. nU Tvork^ of what [on it is, for it fjall be revealed by 13. fire* Thofe notions bid the faireft for being right that have yielded the moft comfort upon a death- bed. Enquire then how they have belie v'd who were mere than conquerors in the laft and great battel, and went off rejoicing in hope of the glory ^/aeb.:xiiL Gody whofe faith follow y conjtdering the end of their 7. €onver[ation» • •• S E R xM O N 830 Great /J /Z'l? Mystery, »-f SERMON LVIII. S ER M. LVIII. A V I N G thus confider'd the lad account that's given us of our great God and Saviour^ that he was received into glory ; and anfwer'd the perverfe dijptitingsofmen of corrtipt minds , who are deflitute of the truth -y I now pals on to the III. General head, which is, to confider this branch of our religion as I have done all the reft, under the notion of a myflcrj^ and what is with- out controveriie a great one. What we mean by this you have heard already, Firfty That it is a thing which has been kept fe- cret, and to this charader the whole dodrine of Chriftianity agrees. It was fcarce known at all to the Gentiles, and with a mixture of confufion and darknefs among the Jeii^s. Hence it is call'd a Col. i. i6,myfiery which has been hid from ages and generations, ^7- but now is made manifefi to the Saint Sy to whom God would make known what is the riches of the glory of this myflery. Thus the fame Apoftle tells us, that 'E^hAW.iiGod by revelation made known to him the myflery ; 4. s* and he fpeaks of his knowledge in the myjhry of ver. p. Chrifi, which in other ages was not made known to the fens of meny as it is now reveal* d unto the holy jipo- files and Prophets by the Spirit. And the dehgn of the Gofpel is to mah ^H ^^« fi^ what is the fellow- fpip of the myfterj which from the beginning of the world God receivd Into Glory. 831 ^orU has been hid in God. And again, we read of S E R M. the revelation of the myflery which has been k^pt fecret ^^^^J- Jince the ii^orld began-, bm now is manifefly andy by ^^^^^^^ the commandment of the everlafting God, made known 2/, 26. ' to all nations for the obedience of faith. Secondly, It muil: be of fuch a nature, as to ex- tend itfelf beyond the comprehenfion of our rea- fons : O the depth of the riches both of the wifdom Rom. xF. and knoivledge of God I ho7iJ unfearchable are his 31. judgment s-i and his ways pafi finding out ? So we read of the love of Chriji that pajfes knowledge, Eph. iii. Many people contend for this as the only noti- 19. on of a myftery, that it is a fecret, and therefore when it comes to be known, the title ought to be dropt. And indeed according to their way of rea- foning, my text is guilty of an impropriety in language. It fhould by no means have been deli- ver'd in this form, that the myftery of godlinefs is great, but that it was fo ; and the Apoftle re- fer'd to no more than the vail that was thrown up- on it ; not the fubflance of what we do know, but the circumftance of our not knowing it makes it be caird a myftery. And thus it may have its name, and be fpoke of with all this wonder, not for the fake of what it contains, but merely becaufe of thofe times of ignorance that held fo long upon the whole world. But, in vain do men depart from the words of truth and fobernefs. The holy Ghoft tells us what the dodrine of godlinefs is-, not what it 7vas-y how juftly it is admir'd by all thofe to whom God has reveal'd it ,- and does not call it a myftery from the ftupidity of fuch as never heard the joyful ibund. It is, faith he, a great myftery o/jtoXc/^- /utsvw? we tranflate it without controverfie -, but it llg- nifies the joint profeffion that the people of God have ever made. They agree to be united wir- fieffes upon this head. Whatever others may think a of «3 Gk'b AT is the Mystery S E R M. of it, yet where divine grace has made a con- LVIII. quefl, it never fails to give this doflrine a teflimo- ^"^^^^""^ ny ; every one that beheves it will own it. There's Tit. i« I. ^ot on\y the faith of God's eleEi-, but an ackno7U- ledging of the truth which is after godlinefs. So that we have the voices of Chriftians in all ages and pla- ces founding it forth, with the fame confellion. Great is the mj fiery of godiinefs^ Thirdly^ By a myflery, as the word is applied to religious matters, we underftand fomething that "Rom. xvi.is revealed, and which w^e are fure the great God *^* has told us. 'Tis not for us to give out a com- pany of cunningly devijed fables, and pafs them off *for myfteries ; no, that*s a profane impoRure, e- qually ftrikingat the omnifcience of God, and the liberties of men. How incomprehenfible foever a- ny dodrine may be, yet, that the holy Spirit has declared it, is a matter that ought to be clear and open. *Tis no reafon that you fhould believe any thing from us, becaufe we have ftrong imaginati- Ezek.xiii.ons that it is true. There are foolifh prophets ji^ho 3. follow their 07iJn fpirity and h^ve feen nothing. The more wonderful any dodrineis, the greater evidence fhould we have of its being reveal'd. And this is the way that God has taken with re- fped to the chriftian religion. As there is fome- thing in the nature of it that exceeds all our imagi- nation, we ought to be very fure that it comes from heaven. To this purpofe did God train up the yews in an unaccountable devotion, becaufe it was to be the emblem and figure of an unac- Colii. 17. countable Gofpel. It w3lS a JJjadow of good things to comey but the body was Chrift^ They were to do things they knew not, why, in regard to what fhould be brought about they Knew not Pjow, The ark, jand the mercy feat about it, was a token of the divine prefence among 'em. When David broughc theft God received Into Glory. 833 thefe to mount Sion^ he cries out, Arife, O Lord,"^ E ^ ^^• into thy refi, thoH md the Ark^of thy ftrojgth. v ^^^^^' j And to whatpurpofe did he appoint among 'em ^'^'^'''^""^^ fuch a little fymbol of a great and glorious privi- lege, but in view of this, that the 72^'ord jhonld be]o\i.i. i4« made fief )i and take up his tabernacle among us? Why had they all their facrifices, divers walhings, Qnd carnal ordinances, but with regard to an atone- ment that lliould be made for fin, and the great fandification that we have from the holy Spirit ? The Jews knew by their religion that fomething myilerious was to come after it \ and when Chrift appeared, whofe name was wonderftiU they could then fee, that all the devotions they had beenem- ploy'd in were to fix the hope of their Fathers up- on Him. So that God had abundantly teftified to the truth of our religion both in the former and later dif- penfacion. The language of them both was, that he would make known to the world things that could never have been invented, and which, now they are reveal'd, can never be explained. Such a mylfery is this part of our religion, that Chrift was receiv'd into glory. There's a great deal in it that leads us beyond our depth: we are lofl: in the delicious wonder; but then at the lame time 'tis matter of plain revelation. I fhall here 1. Lay before you fome few of the myfleries that we find in this branch of the chriflian reli- gion. 2. Anfwer the objedion that is made againft it on the account of its being a my fiery, I. There are many wonders that a ferious mind can obferve in Chrift's being receiv'd to glory. Such as thefe, It is ftrange that he who v/as fo helplefs and defolate fhould quickly after be pof- fefs'd of all the fulnefs of heaven. 'Tis farther wonderful, that he who feem'd abandon'd by God, Vot. II. H h h the §34 Gkzkt h the Mystery, S E R M. the objed of his wrath and juftice, fhould be taic- LVill. gj^ jj^^Q ^Q much favour : that he who was delert* ^"''^"^^'"^^ ed by men and Angels is now the head of influ- ence and government to them both ; and that a fuffering nature which was made to die ihould be united to one which is eternal and unchange- able. ( I .) We may behold and wonder, that Chrifl who was fo helplefs and deftitute fliould be poffefs'd of all the fulnefs above. There is no limilitude between his condition in the two worlds : He was Rev.i. 18. dead^ hut he is dive for evermore^ and has the kejs of Lukek. hdi and death. Here below, the Son of man had j-S. not where to lay his head^ and now he is made high- Hcb. yiu gy fij^fj fljg heavens. He bore upon him all the ^ ■ marks of an unhappy yielding nature; he fuffer'd it to be poor and miferable ; but out of his fulnefs Eph. iv. 3^^ ^Ys to be made rich \ for he afcended uf far above 10. dl heavens^ that he might fill all things. Could any one imagine that the charraclers of Heb. iii. the fame perfon fhould be fo extreme, Te kill'd the IS' prince of life ^. that one under the notion and fate of a malefador, fiiould be a prince ; and not on- ly fo, but that his empire fliould be life, the gift of his power, the grant of his authority and love? Job. X. /give to Vw, faith he, eternal life, and they fball 2 1- never periflj. How ftrange is it to read of their I Cor. ii. crucifying the Lord of glory ? that he, whom they 9' hal'd along with contempt and cruelty, fhould have the whole difpofal of the future world ? In . Heb. V. 7, the days of his fief J he offer d up prayers and fuppli- Si 9. cations, with ftrong crying and tears ; learning obedi- ence by the things that he fuffer'd, but now being made perfeB from his fufferings, he is the author of eternal Jalvation to all that obey him. How amaz*d was Pilate when he put the que- Job. xviii. fl:ion, ytt thou a king then ? q. d. Does captivity 27- anfwer fuch a name as that i This he enquired up- oa God received into Glory, 83^ on oUr Lord's telling him, Aly kingdom is not ofs R R M, this 71^' or Id ; if it zvas, then wonld my fervams fights LVTII. hnt now is my kingdom not from hence. It was '^-OP^ flrange language out of the mouth of a perfon de- ferred by his friends, and purfued by his enemies to the very gates of death ; and yet it is all true, for he was a king: He -whom mm defpis*dy and theif3,x\ix^ nation Morr'dy the fervant of rulers was affur'd that 7. kings Jljould fee and arife, princes alfb JJjould wor- jhip They that met him when he rode to Jernfalem CTicd, Hofknnahy blejfed is the king of Ifiael, that comes in the name of the Lord; as it was foretold, /V^r^o/jjoh.xif. daughter of Sion, behold thy king comes fitting on an 13, if. ^fs*5 colt, Tho* he hung upon the crofs, and heard *em fay, Himfelf he cannot five^ yet he was then within a few moments of an empire and domini- on that fhould fet him above every name that /VEph.i. lo.- namedy both in this world and that which is to come. As Daniel was told in his vilion, that one like to the Son of man came in the clouds of heaven to the an- Oan. vii. ticnt of daysy and there was given him dominion and 13, i^i glory and a kingdom^ that all people^ nations and lan- guages (Jjoptld ferve him ; his dominion is an everla^ fiing dominion-, which fJ?all not pafs away, and his kingdom that which fjjall not be defhoy'd. Indeed thefe extremes may well be accounted for, becaufe he fubmitted to the infelicities of this life on purpofe to pt-^t away fn by the facrifice of himfelf I and when that was done, the neceflityof humiliation being all over, he for ever fat down at the right hand of the Majejly on high. But who could ever imagine that the fame perfon, who calls himfelf^ worm^ fhould have before him a great- nefs that would fhew him to be a God ? His difciples themfelves knew not how to con- ceive of thisi They attended him with love and wonder quite ihro* his miniflry, they followed him ^ "" ^ H h h i in ^^6 Great /J i^^(? Mystery S E R M. /« the regeneration ; but when he came to die, LVIII. fi^gy fcarce thought it confident with the glory ^^^'''''^^"^*^ of his own perfon, or the redemption of Ifrael^ that was expeded from him. Had they thought that going after him . to the crofs was putting themfelves into the train of a king, they would not have forfaken him and fled. But tho* he was then departing out of the Tiorld to the Father, return- ing back to him that fent him, throwing off mor- tality and all its incumbrance, yet that was more than they imagin'd. As Chriil: tells Peter, Whi- Job. xiii. ther I go, thoti canfl not folloiu me now, hm thoti 3^* fl)alt folloiv me afterwards. They could neither look beyond the crofs nor above it. That un- happy lot was the farthefl: bound of their medita- tions, and fo they fcatter'd every man to his own, and left him alone. God had then hid from 'em what would be their joy and convidion another 2 Cor.xiii.(3ay ; tho* he was crucified in weaknefs, he mufi be 4" rais'd in power. A httle diflance of time brought 'em to recon- cile thefe things m their thoughts which they i- magin'd would never come together in nature. They fpeak of them in the fame breath. The God AOiiv^'^o^ of our fathers has glorified his Son Jejus, whom ye .. ^ ^* took^and hangd on a tree. That fame Jefus whom "* ^ * ye crucified has God made both Lord and Chrifi. Te 'iiu 1 2 . denied him in the prefence of Pilate, when he was de- ter r/iind to let hiyn go ; and we are his witneffies, and fo is the holy Ghoji iphom God has given to all that obey him. Is not here a myftery, that He in whom our nature was at the lowed, the greateft inftance of abaiemeflt that ever liv'd in the world, that in him the fame nature fliould have all its perfe(flions ! that tho* his body was the moft abus'd, and his foul under the heaviefl preffureof grief and wrath, yet each of thefe fhould be full of joy with th^ light God receive! info Clory. 837 light of God's comtcndYice I that a foul plung'd into S E R M. hell fhould not he left there, and a body under ^^^ Jl^4^; empire of corruption ^ovXdifeeno corruftion : thac^'"^^'^**"'^ under this hell, and in view of this corruption, God flmv'd him the path of life: that in going to die he was but going to live : that he enter'd into hell, into all the anguifli that his foul could feel, not to ihy there : that he made the grave his road to heaven : that the path of death was to him the path of hfe ; and what he call'd an abfence from God was the means of a prefence with him. Thefe are myfteries that fwarm and croud in upon us ; they are too wonderful, and fo high, that we cannot attain unto 'em : Bhjfed be the Lordpc^]. Jxxii, Gody the God of IJrael, who only does -wondrom things, i8, i j?, and bleffed be his glorious nmne for ever^ and let the whole earth be fill'd with his glory. (2.) It is more myflerious, if we confider this glory as an aft of God's favour to a perfon who "was lately under his wrath. The enemies of our Lord's Divinity do not love to have us talk of thefe matters; and the reafon is plain, becaufe as bearing the indignation of the Lord is more than a mere creature could do, and therefore fuppofes him to be God's fellow, fo the troubles he under- went not being on his own account, it leads us to confider the imputation of his righteoufnefs to us, and of our fins to him. And therefore one author who pretends to an- fwer Mr. Tra/i's catechifm is very peremptory, that the Father was never angry with the Son, for which he gives this reafon, he was always well pleas'd with him. 'Tis pity that a man, who can- not diftinguifh himfelf in fo plain a cafe, Ihould prefume that no other perfon is got above that ftu- pidity. The Father was always well pleas'd with him as a Son, and a righteous fervant ; but does not the Scripture very often reprefent him as the H h h 3 obje<5i; I; . lO 838 Great is the Mystery, S E R M.objeifi: of a divine juftice? Can any words be fuW t.v:il. j^p ^Q ^|^|5 purpofe than that God. laid on him the inicjHity of us all ; that he wade him to be Jin for us 7uho ki^ew no Jin; that it pleaid the Father to bruifi 2 Cor V. bimy and put him to grief and to ?nake his foul an uir. offering for Jin; that he fpard not his oTVn Son^ but Rom. viii.^^^^ ^;^^ ^^ jT^y ^^ ^11.^ f[^2^^ IjI^ jjg fjas Jet forth to iii 2c. ^^ a propitiation for our fins thro faith in his blood. When he pray'd to be delivered from the cup that was put into his hand, and acquiefc'd at lafl Heb. X. in the divine difpofal, thofe words, Not my willy ^°' bt*t: thine be done, fhew what the will of the Lord was, that bj this will we fljould be fanElificdthro' the. offering of the body of Jefns once for alL Hence we GaJ. iii. read that to redeem us from the curje of the lawy he .»0' himfelf became a curfe for us ; as it is written, Cur fed is every one that is hanged on a tree. In the place from whence we have this paffage, it is faid. He Dcu.xxvii. 1/;^^ is hanged is accurfed of God. ^^' Thus has the holy Ghoft reprefented him to us as bearing the wrath of the Almighty, and fuffer- ir)g oi|r whole punifhmenr. No wonder that his enemies look*d upon him as one ftricken, Jmitten of Cod, and affli^ed, David as his prophet and his type Ipeaksof this cafe, that the wicked would fay, gfal. xxii. Let us perjecute and take hi^/f, for God has forfaketi 4. him ; he trufted in God that he would deliver him \ let him deliver him, feeing he delighted in him ; ot ^s our Evangelift tells the ftory, feeing he [aid I am the Son of Cod. put God was (o far from own-^ ing him, that himfelf complains, as the Pfal- rpift had done feveral ages before. My God, my God, why haji thou forfaken mef and as it is there added, tVhy art thou Jo far from the words of my r parings f And yet this perfon fo forlorn, and accurfed, was the favourite of heaven. What he endur'ct was a puniiliment with refped to us^ and a mmt ' '% Qod receivd into Gloj-y. 839 in himfelf ,• and therefore what he receiv'd was pro- S E R M. perly a reward. His miferies may be confider'd LVIII. two ways ; as to what is pafl, they are for the ^^--^^^^^ doing away of fin, the finifhing tranfgreirion, the putting an end to iniquity : as to what is future, they are a recommendation of him to the divine favour. Here's the wonder : he cries to the Father for help, If it be pojjible^ fave me from this hour. The Father denies him this petition, and yet it is with- out any refentment on either fide : As the Father k^oivs me^ fi I know the Father^ I lay doivn my life for the peep. He has no uneafinefs at the relolu- tion that was pall: for his dying; nor has the Fa- ther any contempt of him on account of the death he fubmitted to. Tho* he wou'd not excufe him from drinking the cup that was put into his hand, yet he will give him a name above every name. He is not only receiv'd into a place of reward, but with the greateft love from the Father whom it Gnce pleas' d to hruife him and put him to grief. He that took delight in the fufferings of Chrifl, to whom his blood was a fweet fmelling favour ^ rejoyces in him as a righteous fervant^ and as the Son of his love, in whom he will be glorified. There- fore does the Father love me, becaufe I lay down my Joh.x. 17. life that I might take it again. Here then is the mind that has wifdom ,• my llery and pleafure flow into us. No joy in Chrifl upon a throne hinder'd him from being a facrifice upon the crofs; no punifhment upon the crofs could hinder him from being welcome back again to the throne : Being found in faflnon as a man, he humbled himfelf and^^^'^^- '*'• 8, became obedient to death, even the death of the crofs ; ^^' wherefore God has highly exalted him, and given him A name above every name, (3.) You fee that he who was deferted by men and Angels is now the head of influence and go- H h h 4 yernment 840 Great h the Mystery S E R M.vernment to *em both. He had little attendance LVIH. in |-|-jg former part of his life; Angels came and ^^'''^^'*^ miniftred to him in the wildernefs, and the difciples continn'd with him in his temptations. He could have caird in more than twelve legions oF Angels to have prevented his death. He had one of 'em to flrengthen him under his agony in the garden; but we do not read that there were any of *em in his lafi: battel with the prince of this world. The difciples fled for fear, the Angels were held back by order, that he might tread, the wineprefs done. They had no indiflerence to him, and no dread of the confederacy that was form*d againft him, but at that time he muft be unaflifted. Now, this defolate perfon was afterwards to have his crowds; tho* he was hung between hea- ven and earth, as one that had no intereft in ei- ther, yet he foon declar*d.himfelf to be the fove- reign and the delight of both. When he died, na- ture itfelf groaned under a thick darknefs. The fun was hid, the sky cover'd, the rocks rent, the graves open'd, the earth fliook, the temple unfolded, the vail of it torn at the fall of Him who vfSiS greater than the temple. But when this was over he both gave and re- ceived a joy, both above and below : he carried a glory to God in the higheft. We may fuppofe the Angels looking down, and hanging their heads o- ver the crofs whilft he fuffer'd there. They might rejoyce indeed in the great defign of procuring peace on earth, and fhewing fo much good-will towards men ; but as far as we can judge of their nature by the foftnefs of our own^ when he bow'd down his head and faid it is finifh'd, they gave a flirink at the laft breath of one v/hom they lov'd fo well, and attended fo long. And if we may i- magine any fuch concern upon 'em, it was foon overs they were ready to receive a Lord that was lately God received tnto Glory. • 841 lately forrowful to death in the garden, and driven S E R m. out by the pains of death upon the crofs. LVIII. They would alfo guard his body in the fepul- ^-^OTN-^ chre. They that had difputed 7iJith the devil about the body of Aiofa would never fufFer any infult up- on that of Jelus. And may we not fay, Who /.r Ifa. Ixfii. this that comes from Edom, with his died garments '» ^^ 3» from Boz,rah, fo gloriom in his apparel f Wtjerefore is he fo red in his apparel ? Becaufe he has trod the wine- prefs alone, and of the people there was none with him. But behold him in his return, The Lord goes »/? Pfal. xlvii. with a fjouty our God 7vith the found of a trumpet, S* He went to heaven to f II all things. Angels are the better for him. He reconciles them in heaven, not by bringing *em from a ftate of enmity, but he confirms them in a ftate of friendfliip, and there- fore calls himfclf the Lord God of the holy Angels, He maintains the great pomp of that world. Hea- ven it felf is only what he makes it. Filling all things fuppofes in him fuch a perfedion, that no- thing greater can be faid of any being, and it ex- prelTes the fnlnefs of him who fills all in all, Nay,^ from thence he fills his church upon eartli with light and grace. He receives gifts for men, he conveys thefe gifts to them, and whiift he thus makes them grow, they increafe with the increafe of God, ('4.) 'Tis another my fiery that a fufFering nature is united with that which is eternal and unchange- able. The Scripture ofttimes fpeaks of thole adions under the charaders of one nature, that muft be attributed to another. Thus when we read of a God purchafing a church with his own blood, the meaning is this, that he who is God took upon him a bleeding nature by which he was ca- pable of making this purxrhafe. Now here's a wonder that in our bleffed Savi- our we fee a part that was liable to lliame, torment and 8^1 Great /^ />^^ Mystery, s E R M. atid death, and yet at the fame time we are to cori- ^^^^^^k^eive of him as one eternally above all thofe things : ^^V'^-^^^^ only God, but unchangeably fo, blefTed, and that for ever, without any interruption to his fe- licity. His days on the earth were a fhadow, and yet he is without beginning of days and end of years. He was tofs'd to and fro as a locttfl^ hU ftrength became as a potjherd, and yet he is the fame perfon to day ana for ever. He never wanted a glory, and yet he is received into it. The Di- vine Nature is without any variablenefs or fhadow of turning ; to talk of giving that a happinefs or of taking any away from it is blafphemy ; and yet he had a joy fet before him, which he was not then arrived to, and after he had endured the crofs and defpis'd the ihame, he fat doivn at the righp hand of God* Thefe are no contradidions, you will under- hand them of different natures ; but it is very myfterious that God ihould be with us ; that he whofe dwelling is not with flefh (hould take part of the fame that we have ; and that he, who has faid to whom will jou compare me and make me eqnalf fhould in all things be made like unto his brethren. That he who as a Creator is our Father, as a Redeem- er fhould be the firft-born among many brethren. Well may his name be called wonderful, when a child born is the mighty God, and a Son given the pverlafting Father. Z. I promised to confider what men in the vani- ty of their minds have urg'd againft this dodrine merely becaufe it is a myftery. So that what the people of God in all ages have confefs'd with plea- iure they would have us afham'd of. There are two abfurdities that are often ufed by way of infulr. Firfiy A flat denial that there are any myfteries in religion. This indeed makes clear work with ' ■ "'^ all God received into Glory I 845" 511 revelation at once, and is in efFed a limiting of S E R m, the holy One of IJrael, a prefcribing to God what LVIII. iie fliall tell us, and making our wi&om a ftandard ^-^OT^ to his. 'Tis calling his counfels to our bar, and pronouncing fentence upon what he faith, whether it is true or falfe, though we mean no more by it than intelligible or unintelligible. Secondly^ There's another craft by which fome people think to carry their caufe, and that is put- ting us upon an explication of what we have cal- led a myftery ; which is only a trick to make us deftroy what we are building up. Thus does a cer- tain author pretend to put off every argument that's brought for the Trinity, by teizing queftions, *^ Why will they not tell us, faith he, whether by *' three perfons they mean three infinite minds or " not," which is a word of undetermined fig- nification. If he that puts the queftion will teil us whether he means by three minds three Gods, he knows, and fo do all mankind, it would be an- ' fwer'd in the negative; and yet he can allow him- felf to rufh thro' all evidence, and go on without either truth or fhame, to afTert that we are fetting up the tritheiftical do(3:rine, /. e, that we maintain three Gods. I iliali be never the more peiTuaded that thefe people give us the true meaning of God's words, who are refolved at all hazards to pervert Nyhat they know to be the fenfe of ours. But, I.) Denying that there are things imintelligible in Chriftianity, and reducing our faith to what we can explain, is giving countenance to an humour in re- ligion that we fliould be afhamed of every whero clfe. What would a mathernatician or any artijfl think of me, when he has furprized me with a cer- tain fad, if I fhould fay it's impoffible, becaufe to me it is inconceivable ? That the thing is done I fee, but how it is brought about I do not know, pd fo it is here, I may be fure that God has $44 Gkieat h the Myst^kYj 8fr, S E R M.told me fiich things, tho* I cannot by fearching LVIii. find 'em our. ^'•^^"y^"^ 2.) That other way of putting us upon explica- tions of a dodrine which we fay is a myftery, is an argument that thefe men k^ow nothing, but love 1 Tim. vi, to dote about qaeflions andfirife of -words. How ri- 3* diculous would this be in any other cafe ? As for example, fuppofe the queftion is, whether Laz^a- rtis was rais'd from the dead or no ? We afSrm it, only upon the report of a hiftory which we know to be true ; that it is there laid down in words ea- fy to be underftood. Now there can be no anfwer to this, but to fliew us either that we have mifta- ken the narrative, or ought not to truft it. But how vain would it be for any one, inftead of re- plying this way, to flirt upon us with fuch quef- tions as thefe authors ufe concerning the Trinity, and argue in this manner, will they not tell us what became of Laz^arnss foul? Was it in heaven? If fo, it mufl be a loofer in coming back again. Or was it in hell ? That opinion is as bad. Or was it in a feparate flate ? That leads us into an antichrif- tian folly. Or was it not parted from his body ? Then he could not be dead : Now, what's all this to the purpofe, when the queftion is not how it came a- bout, but whether the thing is true in fad \ Can- not I believe that Laz^arus died and rofe again, without pretending to account for what was never written \ And juli fo it is in the other cafe. SERMON The Myfiery 0/ G o D L i n E s s, ^c. 84 j SERMON LIX.X: fp\ ' 1^3 31 HAVE now only one thing more fbrS E R M. ^r^]fv^; your fervicefroni this great fubjed, and ^'^• OJ® that is, v-or^ j^EIHi IV. To confider the Deity of Chrift who was thus manifeft in the fleili, and received uf into glory ^ as it is a dodrineof godUnels, and defigned to promote a religion that is pure and undefil'd before God and our Father. We muft obey from the heart that form of found doBrine into ^om. vu 7vhich -i^e are deliver d. We are the fervants of *7» ^^* righteoufnefs. We are chofm to falvation through i ThciT. if. fanBification of the fpirit and belief of the truth y and ^"h- mrify our fouls in obeying the truth through the ^ P^^- ^* fpirit, ^^' I have fliewn you under the feveral heads of Chriftianity that are coUeded in this text, that the truth contained in it is of a pradical nature. By the belief of thefe things men have lived in duty, and died in peace. I lliall therefore in thefe argu- ments give my thoughts a new turn, and lliew you how it is a myftery of godlinefs under the diftri- bution that the Apoftle gives us. The three graces he mentions are all employ'd, enlarg'd, confirm'd and refrefh'd by our receiving this teftimony, that he who is fpoke of in theie words is truly God. Thefe are, as we read in that well-known place, faithy hope and charity. They are not oppos'd to one another as fome vain men for their own ends do §4^ 7%e Myjiery of iGoDL IK -ESS, S E R M.do prefume to infinuate. There's no charity but LlX. what grows out of faith, and there's no faith but ^:^pr^ what grows into charity. We read o£ faith in the iThct.'u'y . -^^^^ J^f^^ ^^^/^i^^ to all the faint Si and that your ** faith grows exceedingly , and the charity of every one of yoH all towards each other ahonndeth^ There's no more contradidion between thefe two than between the root and the branches. God has join'd them together, and it muft be a fad confounding work for men to put them afunder. I take thefe three in their more extended notion to inchide the whole work of the Spirit upoh our fouls, and the exercife of them to comprehend our -whole duty to God in the world. Whatever he does in us may be reduc'd to fome of thefe heads jf and whatever we do for him is only bringing forth into life what he has given us in principle. Now you will find that there either can be no exiftence of faith, hope and charity, or no ufe of 'em, and no benefit by them, but what has either regard to, or a dedudion from the Deity of him :j tqJj ,^^^ who was manifell: in the flefti. IVhoever believes that JefiiS is the Chrtji^ is born of God, and he that loves him that begat ^ loves him alfo that is begotten of •^^ him\ and whatever is born of God overcomes th$ 7vorld: ivho is he that overcomes the world, but he that believes that Jefus is the Son of God f If he is not God, 'tis in vain that our faith regards his per- fon, that our hope depends upon his promife, and our charity rejoices in his people. Every one of thefe graces does not only fuppofe that we have a revelation concerning Chrift, but that this reve- lation tells us of his Divinity. As you will fee by diftributing your thoughts under the particular heads that I have now mentioned. 1. 1 begin as the Apoftle himfelf does with your faith : This he makes to be the firft of the threes And tho' fome in a little fpurt of wit tell us^ tlwt " ■ " they God receivd into Glory] t^^ they know no other Trinity but faith, hope and cha- S E R Ul rity ; yet if their faith was right, they would LlX. know another Trinity, that is, they would receive ^^-^^"^ what God has proclaimed concerning himfelf in the holy Scripture. But in the way that many of them go on, they are in great danger of knowing another trinity. The lufl of the fiejhy the Inft of the enSi and the pride of life. I fhall here take faith in fuch a view, as to keej) it diftinguifli'd from hope; for we often con- found them in our defcriptions. What is faid of one does equally belong to another. But under the . head of faith, I would defire you to take thefe three particulars J our affent to the revelation that God has given us, our profcffion of this to the world, and our duty and devotion to him in whom we be- . lieve. Thefe things belong to faith, as it is dif- ferent from the hope that is in us. Now you will find upon a juft examination, that without a regard to the Deity of Chrifl:, we may be at a lofs in every one of the particulars that I have men- tioned. If we do not own him to be God, we neither affent to the revelation, nor can we make an honeft confeflion of him to the world, nor is it pollible we fliould be clear in the ads of worlhip and duty. I. One thing contained in that faith that is the principle of every good man, and that leads him into all his praflice, is, that he can reft himfelf upon the record that God has given of his Son, He reads and fubfcribes to the witnefs of God, the tefti- mony that we have in Scripture. And the work of faith upon this head is to filence all the mut- terings of carnal reafon, and bring down every high thought to captivity and obedience. Our minds are as unfanftified as our wills : We may as well pretend to a natural holinefs as a na- tural wifdom. The Spirit of God is to enlighten E^h.i.iS, "^ the 848 T'he Myfiery (^/Godliness, S E R M. the eyes of our underfimdmg^ as well as make us feel v^^^ ^^^ power of his grace in our hearts, and the fweet- ^^^^"'^ nefs of it in our affections. And till he has pro- duc'd upon us a glorious change, as our corrupti- ons rife againft the commands of God, fo does our ignorance againft his doctrines : The one we reckon I Cor. ii. bondage, the other fooliOmefs. The naturd man *4- receives not the things of the Spirit of God, for they are fooltjhnefs to him^ neither can he knoTV them becaufe they are JpiritHally difcerned. *Tisa dreadful account Rom. viii.^^^t we have of the carnal mind^ that it is enmity againfl 7. God, and is not JubjeB to the law of Gody neither in~ deed can he. Now divine grace teaches us our du- ty. It fhews us that fuch a work muft be done, tho* it be againil: all the temper of human nature, and fuch a truth mufl: be received though it be a- gainft all its didates. We. receive not the fpirit of the world, but the Spirit which ts of God, that we may know the things that are freely given to us of Cod, Believing a myfiery is a branch of felf-denial, as well as complying with a precept. We have as much to fay againil: taking up our crofs that he has preicrib'd, as againft any dodrine that he has reveal'd. The account he gave of himfelf was this ; Job. vj. ^s the living Father has Jent me, and I live by the Sl> i"^- Father, fo he that eateth me even he JJjall live by me; this is the bread that came down from heaven ', not as your fathers did eat manna and are dead, he that eats 60,61. of this bread flmll live for ever. Many therefore of his difiiples when they heard this, faid, this is a hard faying, who can bear itf When ^efm hriew that his difiiples murmur d at it, he faid to them, does this 6^, 6j^, offend you? But there are fome of you that believe Moty therefore faid I unto you, no man can come unto me^ except it were given him of my Father. 'Tis no more unnatural for me to fay, that one is three and three are one, than ro hate father aad z mother God rece'ivd into Glory. 849 mother and life it felf for the fake of the Gofpel. S E R M. There's nothing more fhocking in any myflery L^^- than there is in fuch a command. But faith rubs ^-"^r ^ tiirough the difficulty, by fiying, this is the word of a God that cannot lie, and therefore it is true 'i this is the will of a God who gives no ac- count of his matters, and therefore itmuft be done. Reafon has as full an obhgation in one cafe as ic has in the other. How can he who appeared in the flefh be God \ How is it polTible there (hould be but one fupreme eternal being, and yet the fame things be faid with equal fulnefs of the Father, Son, and holy Ghoft. Certainly, fay they, '' this can never be the '' meaning of the revelation ; our religion muft " be reducible to common fenfe ; God will never «' tell us contradictions ; and what have we our <' reafons for, but to judge whether the propofi^ ** tion is true or no ? You will fee that this argument is owing to a want of faith, or an acquiefcence in a dodrine purely upon a divine teftimonyj that if we really did believe what God faith, merely becaufe he has faid it; thefe objedions would be ail difarm'd : and that you will foon perceive, if you do but turn the force of this reafoning upon the pradice of felf- denial. Has not a martyr, or one who for the fake of Chrift fuffers the lofs of all things, as much to fay againft the troubles of life, as we can oppofe to the myfteries of faith ? may he not plead juft as the others do ? '' Has the God of nature oblig'd me to fave « my hfe, and am I taught by Chriftianity to '' think that it may be my duty to lofe it ? what I «' is our religion a heap of contradidions ? Has <« Chrift ever fpoke of that with reputation in his «' Gofpel, which is a breach of the fixth com- VoL, II. I i i mandmenc 8 JO The Myjlery of Godliness, s E R M. " mandment in the law \ Does grace root out the LIX. << very firft principle of nature, which is felf-pre- ^*"''"V"^^ *< fervation ? " that three cannot be one is no more a maxim, than felf-prefervation is a principle with human nature; and I can as foon ^^//fz/f what God tells me contrary to the former^ as I can do whac he bids me when it is deftrudive of the later. • Now, as faith faith I mull do the duty that God calls me to vnthout asking why ; fo it equally faith, I mull: believe every dodrine that he has re- veal'd, without asking hoyv can thefe things be? The reafon of this abfoluce furrender of the under- ftanding and the will is plain ; becaufe, as I know God is infinitely good, he will do nothing "wrong, and therefore his ways are gracious tho* I may not fee 'em -, fo God that is infinitely wife, will fay nothing falfe, tho* at prefent I cannot ex- Rom, iii. plain it : What if fome did not believe^ ft^ll their un-^ 3»4' belief make the faith of God of no effe^ ? God for- bid : yeay let God be t/He-, and every man a liar, as it is written, that thou mightefi be jnfiified in thy fay^ ver. 10. ^^g^» Every month -muft befiofd^ and the world be ^ come gnilty before God* Heb. xi. 8. j^oraham in his obedience went out not h^owing Rom.iv. whither he went, and in his faith believ*d in hope 1 8. and againfi hope. This is faith, to believe every thing that God faith upon his own word, as well as to do every thing that he orders for his own fake. Any other ground of our alTent to a doc- trine than a divine teftimony, is not faith, but fomething elfe ; and therefore to argue, I know not how to reconcile the Divinity of the Son and Spirit to the unity of God (fuppofing thefe things to be clearly laid down in Scripture ) is the rebel- lion of unbelief; 'tis the principle that exalts it/elf againfi the knowledge of God, *cis the foam of a car- nal mind. a* Without God received into Glory. 851 i. Without thinking that he is God who wasS E R M. manifeil in the fiefli, we cannot make a fair and LIX. undifguis'd profefTion to the world. The Scrip- ^-^^VN^ ture has laid a great deal of weight upon this : If thoH believe in thy heart, and conjefs jvith thj mouthy r^Qp,^ x. thou jhalt he faved \ for with the heart man believes i o. unto righteotifnefs. Our interefl: in the righteouf- nefs that God has provided, our application to it and dependence on it is all with the heart ; but with the mouth confellion is made to falvation. Our falvation is concern'd in what wey^j', as well as in what we think^, 'Tis not enough that your hearts are fill'd with an efleem of ChrilT:, and em- ploy'd in a reliance upon him, but there mufl: be a confeffion with the mouth. God has call'd the tongue jo/^r glory; and he has given it on purpofe that it may be engag'd for ht3. It was foretold that this would be the effcd: of Gofpel dodrine and Gofpel grace, that onepoM fay I am the Lord's^ and another j1)0Hld call himfelf\[..^\w.f. by the name of Jacob, and a third jlwuld [nhfcribe with his hand to the Lord God of Ifrael : that i , they would take all the ways that could be topub- lifh the name of the Lord, to make known his mighty ads among the fons of men, to fpeak of the glory of his kingdom, and triumph in all his praife. As carnal reafon would perlliade us not to glorify the chriflian dodrine, fo carnal intereil: has as much to fay againft our confeffing it. Our Lord knew all this, and therefore warns us againfl: denying him before men. The Apoflle, tho' he was very careful of Timothy's health, yet tells him, he muft not be afloamed either of the tefiimony of Chrifi, or of one that was his prifiner, but be a partaker of the affli^ions of the Gofpel by the power of God, Now, he that believes thatjefus is God has not only the ground of a good confeffion, but the me- thod of a clear and diftind one; he both knows I i i i why 8 5 ^ The My fiery 19/ G o D l i n E s s. S E R iM. why and what to fay. The Scripture has fill'd L^^- his mouth with arguments, that the child born is ^"^"'^ the everlafting Father, and the Son given the migh- ty God : that he who was made of the feed of Da* vid is over all God blejfed for ever. In this doc- trine he makes a ftand ; 'tis above the reach of his thoughts indeed, but it is what God has told him. And he can never think the Scripture would have worded thefe things with fo little caution, that by it we fhould be taught to fpeak^ of iht Son as we do of the Father, as if they were of one nature, and yet conceive of 'em as if they were of two. Thus a Chriftian is at a point. This, as our Lord tells Peter, is the rock^ upon which he would build his churchy and the gates of hell have not yet prevailed againft it. Thofe gates have open'd all ways, and pour'd out their forces with a prodi- gious variety ; fometimes denying the unity of God, and fometimes the trinity of perfons ; and yet the church jftands, and fo does the truth juft where Chrill has left it. We may call this as he I Pet. ii. 5. does, a tried foundationy and a fure corner ftone ; it has been tried feventeen hundred years. If the batteries of impiety could have brought it down, or the underminings of craft could have blown it up, we lliould have loft it long ago. But we are making that good confejfwn now, which the Apo- ftles and Prophets have witneffed before us. There's nothing new in the malice of the adver^ fary; they only revive exploded arguments, and rotten herefies, that have no more of antiquity than the ftench of it : and there is nothing new in our caufe^ we contend for no more than the faith once deliver'd to the Saints ; 'tis as old as our re- ligion, it was reveal'd when that began, and will be glorious when that's complete. You will fee the difficulty of making any profeffion, when people go off from the Deity of % ' ' Chrifti God receivd into Glory. 8 j 3 Chrift ; their ways are moveable, none can know 'enty S E R M. as it is faid of the adulterefs, and may well be ap- L^^- plied to thofe who go a whoring from their God: ^■^''v^ JVow they are 7vithoHty now in thefireet, and now in eve^ Yj corner ; and when they are baffled in an argument, can wife their mouths .^ and fay we have done no eviL Sometimes they deny that Chrift had any being before his incarnation, and any exigence before his human nature. This was the error of Samo- fatenusy which Socinus revived with a few altera- tions and amendments. That is now the abhor- rence of our polite age ; they own that he is a- bove the Angels, and that he was before 'em: and becaufe they refoive not to call their opinion by the name of Arianifin, the^ rather choofe to have it nonfenfe; they will not fay he is a creature, nor allow ns to fay that he is a God , he is not pro- duc'd by creation but emanation: He had a begin- ning, and yet there never was a time when he was not ; that is, he both had a beginning and no be- ginning. So hard do men always find it to poife their own fchemes, tho* they think it eafie enough to fee the faults of others. What is it that thefe are witneffing a confefli- on to who -deny the Deity of Chrift ? what do they fay of him \ they anfwer indeed, that he cannot be God, equal to the Father and the Spi- rit, without making three Gods ,• and therefore he muft be diftind from the Father in nature, or o- therwife you cannot fecure the Unity of the God- head. Well, what is he then \ a God he cannot be in the fupreme fenfe of the word, a creature he muft not be. Does he derive from the Father I they tell us, yes. Was he ever underiv'd \ they tell us no; becaufe the Scripture fets no time for that derivation. If we ask *em. Is he felf-exiftent ? they deny it. Is he necefTarily exiftent ? they will not own it j for, as a learned perfon obferves^ kX^- I i i 5 exiftence 8j4 7/^^ Myfiery of Godliness, S E R M.^xiftence is a word with two faces, one to oblige LFX. friends, and the other to keep off enemies. ^-"'^1^^'^ We are oblig'd by Chriflianity to make fome profeffion of our Lord, mt to be affjamed of him and his words, and what can we fay when we throw up his Deity ? we are like a tree that is loofe at the roor, that can ftand no longer than till it's tried. A Jew asks if he was any more than a man ? we fay yes. An Atheift asks if he is a God? we fay no. He replies, why is he call'd fo ? we tell him, he has only tlie name in a fubordinate fenfe. He takes the fame way to expound what is faid of the Father, that we do upon thofe places that re- fer to the Son, and by our own handle of argu- ment he tells us flatly that the Scripture declares no fupreme God at all. No wonder that perfons who go off from this dodrine are againft any profeffion, when their fcheme leaves 'em fo unable to make one : A dou' bk-mijided man is unflahle in all his wajs. They may give our pradlice, as long as they pleafe, the hard names of inquifition, popery, and bondage, but the infelicity arifes from within. Asking for their faith is only rummaging into their confufi- on. Tho' they feem to be fo very clear in the point 7i^hat Chrifl is not, yet they are all in the briers when you ask *em what he is. So that, their profeiTion is a fort of negative Chriftianity ; it goes no farther than to tell us what he is not; and all this while, tho* it is evident whac they witnefs a- gainfi, yet no mortal can tell what it is they wit- nefs to. Is it to his being a creature? no, they fay that's blafphemy. Is it to his being neither God nor creature ? all mankind will fay, that's nonfenfe. If they lay they cannot tell what his exiftence is, that it's between a creation and a fupremacy, that a being may be from another^ and yet not made by God receive! into Glory. 855 by him, this is a myftery. Thus they are dri- S E R M. ven to that as a refuge, which they objed to us ^J^^^l;, as a crime. They'll not allow us to fay that Chrift ^-^'^V^^ is both God and man, that there's an union between the two natures, which we cannot explain but yet believe ; and now they are forc'd to take the lame way in maintenance of their own fcheme. A tri- nity in unity is no more a contradidion than a fubordinate God, or a deriv'd eternal. I can as foon believe an union between the divine and hu- man natures, as a medium between a fupreme and a created nature ; and if I muft not pretend to ac- count for the later, I may be excqs'd in adoring the former. 5. 1 told you that there muft and will be, where there is a true faith in Chrift, a life of duty and devotion 10 him: I fay, to him, not only ^^ him as he is Mediator, but to him, as he is the obje(5l of thefe applications. We call on the name of th^ Lord Jefus Chrifi, as well as on the Father, thro' the Son and by the Spirit j and how fhall we call on his name, and fo be fav'd, if he is not God I How Jhall they call on him in whom they have not be-^ liev'd f Believing in any one is the great homage of our fouls to him ; 'tis doing our all for him, 'tis truft- ing our fouls with him ; and can this faith and hope be in any Icfs than a God ? 'tis making him the centre and the end of all our duties : To that end Rom. xiv. Chrift both died, and rofe again^ and revived, that he 7> ^> 9- plight be the Lord both of dead and living. JVo man of fis lives to himfelfy and none dies to himfelf: no, but // we live we live unto the Lord, and if we die we die in the Lord ; Jo that living or dying we are the Lord's. He means neither lefs nor more in this profeflion than what he faith in another place. To me to live is Chrijf. They live to him that died for 'em and rofe again. 1 i i 4 If Sj^ Tloe Myflery of GoY^hi^^ss^ S E R M. If a perfon is doing all this to a creature, or to LIX. one who by nature is no God, what has he left ^'•^^''^'''^ for him who is the fiipreme and governing caufe? Is there an infinite diftance between the Father and Son in chemklves, and is there to be none in our devotion? There's a curfe upon him who makes • fiefh his arm, and whofe heart departs from the Lord; and does Chriftianity lead us into fuch a departure? has the Gofpel enfnar'd us? is that which is life in itfelf made death to us? God for* bid. Thus you fee how loofe we fhall be in our de- votions, how tremulous and wavering in ail our pradice, when once we let go our hold of his De- ity who was manifeft in the fleili. We fhall ei- ther not worlhip him at all, as fome of thefe wri- ters tell us we ihould not ; or we muft do it with confulion, if we liften to thofe that fay we fhould. And what a fad way muft a man be in, about a prad^ice that confcience tells him is needful, and criticifm tells h'm is dangerous ? In worfhiping the Son, he is afraid of provoking the Lord to Jealou- fie; in not doing it, he may fear the vengeance of his wrath when it begins to burn. And it is commanded that all men honour the Son as they honour the Father. Some tell him that the word a s does not figmfie an equality ; but that makes him no eafier in his mind, and no more fettled in his proceedings, unlefs they can tell him what it does figmfie. It certainly includes fome- thing, and people do him no good who do not politively determine how much there's in it. For if he muft not honour the Son equally with the Father, he may be either a rebel by giving too lit- tle, or an idolater by giving too much. And can that be a dodrine of godlinefs, that does not only confound people in their thoughts, but unhinge 'em m their pradice ? They God received Into Glory. 857 They that tell you that Chrifi: is God and man, sE R M; leave your way clear with refpeft to duty. As LIX. man you're not to worfliip him at all, but conli- ^-^V^ der him as a creature, as a dependent, as an exam- ple, as a facrifice ; but as God you're to love him with all your heart and foul and mind and ftrength, to call upon him, to believe in him, to live by him, to derive all the exiftence and growth of your religion from him. There's no difficulty in conceiving the nature and method of your prac- tice : but the man that v/ill not determine what Chrift iSy is never like to determine what you muft do. 2. You may obferve the fame of your hope, that it regards the Divinity of Chrift. This is a- nother of thofe graces that the holy Spirit works in us ; and in doing that he teftifies of him. i^S We reft our fouls upon his righteoufnefs. z^'^y. We are fatisfy'd in the truth of his promifes. y^^)'^ We look to him for an everlafting Ife. Thefe things are fometimes call'd our hope, and fometimes our faith ; faith fuppofes 'em to be invifibky and hope to h^ future, Ci.)We reft upon his righteoufnefs ; and that we could never do, if he v/as not the fupreme God. I have no more concern in the death oijefusy than in that o£ Mofes, if no more can be faid of him than that he was made of a woman and mad^ un- der the law. But when he is faid to bring in an everlafting righteoufnefs, that takes into it a great deal more than the extremity of his fulferings : it was by himfelfthut he purged away our fins^ and therefore this is rhe name whereby he ihall becai^d,y^/?i?^'^^ j-j-.xxiii. our rijneoufnefs. 6. I own that fome who deny his Divinity, fay they trull in his death,- but I fhould think thole of the party talk with the greateft unity of fenti- ments, who ftrike ac both y as it is well known the 858 The Myjieryof Godliness, S E R M.tlie champions of their fcheme have ufually done* ^^^^i^ They tell us, and that in a manner which is pro- ^''^^^^^ fane enough, that God might have accepted of what he pleas'd as the payment of our debt. This is bold unhallow'd language, to fay no worfe of it. I fhould never dare to fay that God might i{chA\.io,have done the reverfe of what it became him to do. The ®£07r^s7r«ct that the Apoftle fpeaks of ought to flop the mouths of gainfayers. We are not call'd to determine the neceffity of his nature, e- fpecially fince he has told us the refolution of his will ; that it became Him for whom are all things, and by whom are all, i^ bringing man) fons to glory, to make the caftain of their falvation perfe^ thro' his ftiferings. It was more decent for him to pardon finners upon a full price ,• and this no creature was able to pay. He that was originally under the law, as a fervant, could not be made under it as a facrifice ; and therefore he that became refponfible for our debt mufi: have none of his own. He that put himfelf under the law, on purpofe to make a me- rit of his doing fo, muft have been eternally abov(5 it ; and that can be true of none but God. (2.) We truft him for our proteftion. He has 1 Cor. i.i. given us promifes. In him they are yea, and in him Jude I. Amen, We are freferv'd in Chriji jeffiSy and call' d. Now, certainly we can be kept by no lefs than 1 Pet. i. f. the power of God thro' faith to falvation. This is the ground of our adoration. To him that is able to keep Hs from falling ; that is to the Lord Jefus, whofe mercy we look for to eternal life ; to him who can prefent us faultlefs before his glory with excced- Tude 24, ing joy, to the only wife God our Saviour be doml- 2j. nion and praife for ever. See the proportion there is between what we expe(5l from him, and whac we afcribe to him ; between the blefling he gives to us, and the name that we give to him. We 2 ^ lool^ God received into Glory. S^jx look upon him as one that keeps us ; as Paul faith, ^ E R M. The Lord 7i>ill preferve me from every evil ivorkz ^«^ ^^vol; hrm^ me to his heavenly kingdom. Nay, it's he that ^ r^.^^ -^^ fills the place we are going to ; we are prefented he- iS. fore his own glory. And he that does thefe things can be no other than the only wife God our Savi- our, and muft have no lefs than glory and domini- on for ever. (3.) We give up our fouls to him in a dying hour. As that is the lafl, fo it mufl be the great- eft ad of our faith and hope : and in this it will be hard to fuppofe, that the Chriftian who has all along been yielding himfelf to the Lord fhould die Rom. v'u believing in a creature. That 'tis to Chrift this *3- furrender muft be made, I have often fhewn you : Lord Jeftis receive my fpirit, faith the martyr Ste^ fhen : We look^ to JejHS as the author and finifhcr of onr faith, faith another: I come quickly -i and my re- ward is with me, faith Chrift himfelf: Amen^even f) come Lord Jefus, faith the Spirit in the name of every believer, with which he clofes the whole book of God. The Bible begins with laying be- fore us the creation of a God, the heavens and the earth , and it would be a flat ending to re- prefent him who faves that earth, and fills thofd heavens as a derived agent. But as Chrift comes to do more than ever the creation was, fo we fliall be able to fay. This our God is the God of falvation ; and it will be faid to Sion, Thy God reigneth. mm SERMON 8 6o The Myfiery ^/Godliness, ?".:• SERMON LX. H E R E 's no room for the que- ftion, whether charity is not an- other of thofe graces that fup- plies our religion as a principle, and gives a glory to our prac- tice before all the world. The Apoftle has told iCor.xiii. us plainly, that tho* there abide thefe three, faithy n* hope, and charity, yet the greateft of thefe is charity^ ver. 1, 2, that, without it, tho* we had alt faith and could re- 5. move mount aim. tho* we had all h^o.vkdge and could underfland myjieries, they would each of 'em profit us nothing. Speaking with the tongtie of men and An- gels, without charity, would make us only like a founding brafs, and a tinkling cymbal j all noife, and no harmony. Ncverthelefs, let me here obferve to you a few particulars upon the notion that the ho- ly Scripture has given us of chriftian charity. (i .) It is fometimes us'd for the meek and hum- ble temper of mind that we ought to have towards the whole world. We are bid to honour all meny and be ready to do good to all as we have opportuni^ ty ; giving no offence to any, either Jew or Gentile, or the church of God; being blamelefs and harmlefs in the midfi of a corrupt and perverje generation, among whom we are as Ifrhts in the world. This is indeed a needful and a noble part of the converfation that becomes the Golpel of Chrift ; but it does not ex- prefs the meaning of that charity tb^t is greater than faith and hope. (2.; The; I Per. 11. 17. 1 Cor. X. 52. Pbii.ii.ij" God received into Glory. 85i (2.) The word is often made to fignifle the for- S E R M. bearance of injuries to thofe from whom we have 1^1. receiv'd 'em. That, tho* we fee in our enemies no difpofition to repentance, yet we muft not fay, / 7i/ill rccompenje the man as he has done to me, /?«/Rom. xii. 'wait upon the Lord, and he pall fave us. This does ^7-^ indeed demonftrate religion to be the ruling pnn- ^^" ciple ; for Saul made it a maxim that obtains among them who know not the grace of God, If a man i Sam. fnd his enemy, "Will he let him go well away ? But as '^^^'^' ^9- our blefled Lord gives us a greater example than David did, fo he has made it a perpetual branch of the royal law, not to render evil for evil, or railing i per. ui. for railing, but contrariwife bleffmg ; for even Chriil:, ^^\ but above a fervant, a brother beloved, efpecially to me-y but how much more unto thee-, both in the flejh and in the Lord f What the ilTue of this propofal was, v/e are not told ; but I think the Apoftle has given us ground for our confidence in what he faith of his own: Having confidence in thy obedi- ver. u- ence, I wrote unto thee, knowing that thou wilt alfo do more than I fay. (4.) Charity is often us'd to fignifie no more thaa liberality or external beneficence, upon which I v/ould defire you to take one oblervation, that tho* this is a needful part of charity, it is far from be- ing the greateft thing in ir. That it is necefl'a- ry we are plainly told : If any man have this world's i Jofi. ifi,; goodsy and fees his brother have ivant^ and flmts up ^7- his bowels of compaJJJon from him, how dwells the love of God in that man? there mufl: be outward kind- nefs to demonffrate inward compaQions : If abro-]^m.\\. ther or fifler be naked, and de flit tit e of daily food, and ^S> ^^^ one of you fay to 'em^ be thou cloath'd and be thou 7varm d, and give *em not thoje things that are need- fpd to the body, what jh all it prof t? it profits nei- ther you nor them : As you have opportunity y do Gal. vf. good to all men, efpecially to the houfoold of faith, 'Tis ^°- a faithful faying, and what we are to ajfrm con-Tix.m. S. flantly, that they who believe in God be careful to maintain good works, which are good and prof table to men. Rich men are not to be allur'd, delir'd and iraportun'd, but chargd to do good, to be ready to i Tim.vi. diflribute, willing to comynunicatey laying up in fiore a » 7 » ^ ^^ Vol.. IL K k k good '^' 866 The Myfterj of Godliness, S E R y^. good foundation for the time to come, laying hold on e-* LX. iernal life. ^^•"^"^"^f^ Thus you fee thefe external favours are necef- fary ; but yet they are far from being the main thing in our charity; as you will foon find, if you do but confider, that the poor who are rich in faithy md heirs of the kingdom^ would be defici- ent in the befi: of all graces> if there was no cha- rity but in giving. And on the other hand, the Apofi:le has laid down a text, which ought to 'i Cor. xiii. ftrike an awe quite thro' our fouls : Tho" 1 beflo-)v 3' (ill my goods to feed the poory md give my body to be bHrnedy and have not charity y it profits me nothing. What a tremendous propofition is here ! that a man ihall beftow all his goods on the poor, and yet not have charity ! he may do this, as fuperfli- rious people have often done, without any love ta God j he is only frighted into it by the darknefs of an unfancftified confcience. This fliews than the grace we fpeak of lies within, and takes its name not from what's in the hands^ but from what's in the heart, Paul was as charitable as David or Solomon^ not in what he gave, but in what he felt. (<.) Charity in this place fignifies that temper of mind that we fhould have to the people of God, confider'd in their religious charader. 'Tismorc than a meeknefs to all the world, and a patience under injury : In the former we regard people as men, in the latter we llrive to conquer them as e- .Heb. iii. i . nemies ; but here we look upon *em as holy brethren^ partakers of the heavenly calling, as thofe 7vho have zPct. i. I. obtained lil^ precioi^^s faith ip'ith tis thro* the rights- oiifnefs of God our Saviour, If a perfon is no Chriflian, or no friend, v/eare to do him no harm ; but he is not within the reach of that charity which the Apofile is writing of, for he lays it upon the ground of our Lord's own I rule: God received into Glory. 8 67 tule : By this jhall all mm know that je are my dif- S E R M. ciples-i if yc have lov$ one to another. Certainly by ^^• this love to one another, lie means a great deal more {T"^^^ than the love of courtelie to mankind in general, ^r.' or the love of pity to enemies. Thefe would ne- ver lliew *em to be his dilciplcs; that is, not lov- ing the brotherhood, lovin^r^ as brethren. Love one a- i Per. if, nother-i and this is love that we 'walk^ after his com- i?- mandments \ and this is the commandment^ that as ye ^J'*, . have heard from the beginnings ye fl^ould walh^ in it, 6 Such a charity as this is what the holy Ghofl; produces in us; nor can we have it any other way than by an Almighty creation. 'Tis not the pe- culiar of certain fchemes, or the prerogative of fome opinions, but a perfonal grace. I may think as another does about the dodrines of the Gofpel, and yet want his charity. If he has this grace, he is as much born to that as to any other principle* As his faith is of the operation of God, as he is fiird with hope by the power of the ho- ly Ghofl: ; fo the fruit o/the fame Spirit is love-, joy,Gi\, v. li^ peace^ gentlenefs^ mee/^ejs, and patience. It's only as the elect of Gcd, holy and beloved, that we pm on bow-Co], iif. €ls of mercy, humblenefs of mind -^ meeknefs^ long-fuf- ^i* firings forbearing one another^ and forgiving one ano- ther ; and above all, putting on charity, which is the bond of perfeBnefs, 'Tis the vanity of fome fchemes to make men talk of charity ; but Cod leaves 'em deficient in that, on purpofe to let all the world fee that none but he can give it. *Tis not engrofs'd by a party, as v/e can- not but own by obferving, that where it is moft talk'd of, it is leafl; pradis'd; like the people who were always bawling out, The temple of the Lordy the temple of the Lord, the temple of the Lord are thcfe^ who feem'd in their difpofition to be farthefl: from the temple; {or ihey fei^ore, and kill' d, and com-jcr.vu.^, mitted adultery y and ferv'd Baal, a:^i brtr;id iKCcnft 9» ^®' K k k z 8.^8 The Myfiery ^/Godliness, 5 E R M. /^ other gods, and came into that holy place faying, "im ^■^* are delivered to do all thefe abominations. TheScrip- ^^""'^'^^'^ ture has recommended no other charity than that J Cor.xiii. which fiijfers long and is klnd^ envies not, vaunts not 4> S> ^' itfelf, is not puffed up, does not behave it/elf unjeemly^ feeki ^^^ ^^^ ^^^^^5 ^^ ^^^ ^^fih p^ovoJ^d, thinks no e* vil, rejoyces not in iniquity, but rejoyces in the truth. (6.) This grace, like all the reft, is imperfed in us now ; and therefore that we may abound in it, we (liould ufe the means that are appointed. There muft be a caution over our own ^learts, looking di- Heb. xiii. ligently, left any man fail of the grace of God, and a> » >'; root of bitternefs fpring up. Putting off' the old man, ^P'^* ^^' which is corrupt according to the deceitful luffs, which vcr \ I , ^^^ bitternefs, wrath^ anger, clamour and evil fpeakc 2 2. ing; thefe are to be put away with all malice ; he hmd to one another, tender-hearted, forgiving one a* mther, even as God for Chrifi's fak^ has forgiven us* Believe that the oppofite to this is a kilT of the flefti, and that Satan will do all he can to hinder us in it. He will allow us to make our boaft of charity, or any other grace, provided we do not live in the practice. (7.) Charity is never to be feparated from other graces, much lefs oppos'd to *em. A man who iays you are for faith, and I for charity, is as ri- diculous as if he fhould fay, you're for feeding, and I am for breathing. They are both neceffary not only to us, but to one another. He will make but poor work with his criticifm who advances the lungs above the ftomach, fo as to employ all his care about the former, and none about the later. '1 Pet. i. We read of purifying our hearts by obeying the truth ^^' unto an unfeigned love of the brethren, and are or- der'd to love one another with a pure heart fervent"^ ly : where you may obferve thefe four things, Firft, That all brotherly love begins in conver- sion, with ppirifying the foul. An unregenerate perfon may God veceivd into Glory. ^6^ may have a good temper, a civil deportment, and S E R M. from lower confiderations take delight in the com- LX. pany of God's people 5 but he has no more charity ^^^^'V^^ than he has faich or hope : Love is of God i every i |oh. iv. one that loves is born of God, and knozvsGod. 7. Secondly, The Spirit is the author of this grace. Tho' it is fpoke of as your ad, yon have purified your fouls, yet it is thro the Spirit, As it is faid in another place, Te are taught of God to love one a- nother. There's as great a work needful upon your fouls to love one whom ye have feen, as one whom. you have not feen : We k^ow that we have pafs'd from death to life hecaufe we love the brethren. No other than the Almighty arm, that gives us a look into heaven, can difpofe our minds to a right efteem of the Saints : He that makes 'em the excellent of the earthy muft make 'em all your delight. Thirdly y It was by obeying the truth ( which fup- pofes hearing and believing \i) that their fouls were thus purified to an unfeigned love of the brethren. They were not left in error or in darknefs; cha- rity comes as faith does by hearing, and hearing by the word of God. A man that does not know the truth cannot obey it ; and a man who does not o- bey it can have none of this brotherly love. He may have what he calls charity, and what he calls faith 3 but they are falfe, and will be thrown out at the firft payment. It fignifies nothing what we give religious names to, God knows his own work, and will approve of no other. He has made a love of the brethren to be the effed of obedience to the truth ; and if we make it any thing elfe, it is no plant that our heavenly Father has planted, but ihall be rooted up and thrown into the fire. Fourthly, He exhorts 'em upon the ground of v/hat the holy Spirit had already given 'em, that as in obedience to the truth their fouls were puri- fied to an unfeigned love of the brethren, they K k k 3 ~ piigh^ 870 The Myftery of Godliness, S E R M.ought to love one another with a pure heart fervent' ^^- ij. This is but ading no to their nature; I do VO^'^^-^not mean their iirft but their lecond nature, which they are made partakers of thro' the influence of thofe exceeding great and precious promifes that are given to 'em. (8.) As the refult of all thefe obfervations, I would farther tell you, that a behef of this myftery in my text, his Deity who was manifeft in the flefh, and received Pip into glorjy is a belief of the truth by v/hich the holy Spirit has punned the fouls of men to an unfeigned love of the brethren. This is a dodrine of charity as well as all other godli- v.ds, as I think will appear from thefe following par- ticulars. It gives us the greatefl tendernefs for \ thofe that are in error, 'tis a foundation of efteem for thofe that love the truth, and it lays before us the beft arguments for a brotherly kindnefs. I. Our belief of any myftery, but efpecially of this, is the ground of forbearance and meeknels to them who are yet in error; and the reafon is plain, becaufe as a myftery is what none but God can re- veal, and what none but God can imprefs, fo it employs my pity, and not my anger, to them who will not own it. People who advance the fchemes which they call rational^ are impatient with any who have more or lefs light than themfelves. What a ftrait path has a certain author cut out for his charity; ex- pofing, cenfuring and condemning thofe who fay that the Son of God was not deriv'd, and doing the fame by a back-ftroke againft them who fay there Tvas any moment of the derivation f He thinks it is very clear from nature, that there can be but one perfon who is the fupreme God, and yet it is clear from Scripture that more than one perfon is fpoke of linder that title. He is fenlible the Socinians were quite wrong in making Chrift no more than ^ man ; the Qod receivd into Glory. 871 the Avians were as bad in making him a creature, S E R M. and the chriftian church in fo many ages and pla- ^^• ces are moft of all condemn'd for faying he is the ^--OP^ fame with the Father in fubflance, equal in power and glory. So that it's very hard, when a man has got a fcheme of his own, to keep him in temper with a- ny one elfe^ becaufe he does not pretend this doc- trine is reveal'd to him ; 'tis the glory of his opini- on, that it is void of my fiery, and therefore every one who does not come into it mud beflothful or ignorant, an Enthajiafl or a Trithcift, of an unpo- lite and confus'd head. That thefe are the effects of man's wifdom when it pretends to meafure God's, is notorious from the fad experience of our day. It has brought among us debates, envyings, wraths, ^ q^^ xii Jirifes, backbitings, 7uh(Jperings, fwel lings, tumults. 20. Hence we have had evil far miJmgSi and perverfi i Tim . vi. difpHtings of m^n who fappofe that gain is godli- 4. j". fjefs. This fcems to be the natural confcquenceof fuch proceedings. For if I fay, as thefe authors do in their title pages, that " here's a fcheme of the '' Trinity not only agreeable to Scripture, but no <« ways repugnant to the old philofophy^ or to «' human reafon ;" A man that does not come in- to it reprefents me as milbking the Scripture, and faying what is contrary to reafon; and therefore in this diflent the charge of folly is inlmuated on both lides. He thinks there's no reafon in my o- pinion, and I muft think there's as little in his op- pofition. We are charg'd to beware, left: any man ^ ^ - q fpoil us thro* philofephy and vain deceit, after the tra- ditions of men, after the rtidiments of the worlds and not after Chrift, Let us not heed thofe who intrude into things that they have not feen, vainly puff'd up vcr. 18, in their fie fl)ly mind^ and not holding the head, 19. K k k 4 But 87 i The Myftery ^/Godliness, S E R M. But they who fay that great is the myftery of ^^' godhnefs leave no room for perfecution ; for the ^-''^"^'^*'^^ very title we give our dodrine intimates thatflelii and blood cannot make it known. And 'tis an ab- furdity of the darkeft as well as the vileft nature, to punifli men for not believing what's above 'em, as much as not feeing what's behind 'em. The Apoftle directs us to leave people in the hands of 2 Tim. ii.Chrift : If itnj man he other wife minded, God will zf' reveal even this to him. 'Tis an argument for the meeknefs that lliould be us'd in the inftrHtlion of thofe Tvho oppofe themfelvesy that peradventure God will give *em repentance to the acknowledgment of the truth, ^ They never can acknowledge the truth without repentance, and they never can have that nil God gives it. Indeed a good man looks upon an error in this point to be of a dangerous nature, becaufe Chrift Ijimfelf has faid, If ye believe not that I am he, ye fhall die in your fins. But tho' this is a powerful argument for us to endeavour the turning of a fin- vcr from the error of his way, yet the iranfcend- ency of thefe things to human reafon ought to baniih all external force and violence from our \v:.ys of promoting 'em. A my fiery is never con- vey 'd into the mind by a punifnment upon the body ; and he that allows a man no other choice than a church or a jayl, to be a profelyte or a pri- foner, has given a mortal wound to the very caufe he contends for. I would alio farther obferve to you, that it is no perfecution, nor the leall: degree of it, to ex- clude perlbns from what they are not fit for. You do no injury in keeping thofe from the table who are not of the family. There's a happy medium between forcing 'cm to enter in, and plaguing 'em for flaying out. Neither of thefe are lawful, but it's no harm to keep thofe out that fliould not God received into Glory. 8 7 j bot be in. *Twas the glory of an yljian church, S E R M. that Ihe tried and could not bear thofe who faid they LX. were ^pofiles and were mty and had found *cm li- ^^VT^ ^ -^ -^ Rev. II. 2i ars. If a man does not believe the great truths of the chriftian religion, he's neither fit for my com- munion nor for my abhorrence. We are to receive cne another as God has receiv' d us all ^ but where there are no marki of God's receiving, there can be no rule for ours. He that denies the myfteries of re- ligion may be pitied, and ought not to be puniili'd for his error ; but there's no more harm in keeping bim out of the church, than there is in denying the bread of a child to the clamour of a Gran- ger. 2. The nobieft foundation for charity is a mu- tual acknowledgment of ths truth that is after god- iinefs : Our hearts are comforted^ being knit together Col. ii. 2.' in love to the acknowledging of the mjftery of Gody and of the Father, and of ChrijL We follow right eouf- 1 Tim. if. t2e/s, faith, charity, and peace, with them that call on 2^* the Lord Jefus out of a pure heart ' Do but en- quire into a late fcheme of peace, and what a ftrange mixture is comprehended in it. Some have their {landing there who are for the truth, becaufe they choofe to conceal it : Theyfiand on the other Jide when Obad. 1 1 j fir angers carry us away captive, and foreigners enter 1 2. into our gates They ftoould not have looked on in the day of their brethren, nor have rejoyc'd in the day of our defiruciion, nor Jpoken proudly in the day of our dijfrejs. Others make up the number who oppofe them- felves to the dodrine of the Gofpel, and thefe are of different forts. Some run mto the Sabcllian fcheme, as they do wh> cannot give the title of fu- prcme God to the Son, becaulc they fay it belongs only to the three perfons confider'd together. O- fhers are tindur'd with unfublimatcd -^r/^«//w ; they §74 ^^^ Myfieryof Godliness, S E R M.they tell us the Son is co-eternal with the Father^ ^ and yet derived from him ; that he is of an infe- ^^-OP^rior nature; and that the Spirit is not call'd God at all, nor has any title to our worfliip. Some will give adoration to Jefus Chrift, and others will not ; and tho' it is but a few years {ince the opposition to our Lord's Divinity was manag'd by the Socinians yet now they are fpoke and writ againil with contempt. Socinus himfelf faith the Armn are not Chriftians ; and they are out of his debt by declaring they would not admit a Socinian to baptifm. Befides, an union upon concealment of princi- ple is nonfenfe. What fort of a charity is that which makes us agree with people we know not why, and run after 'em We know not where, and own 'em as brethren for we know not what? But when per- fons hold the heady and are vifibly concern'd for the common falvation and the glory of Jefus Chrift, both their Lord and ours, it throws a vail over our Cr.'i. iv. lower divifions. Ariftarchus was Paul's fellow prifi- io, II. ner^ Marcus filler's fon to Barnabas ^ and Jefus call'd Juftus were of the cirmmcifon ; and yet thefe only were his fellow 7i^orl^rs to the kingdom of God, and were a comfort to him. We are neither in temper nor at leifure to attend the difputes that have been llretch'd out with violence. We can then con- ceal the faith that we ought to have to ourfelves on purpofe to maintain that which ought to befpok£ of throughout the 7Vorld, 3. This dodrine gives us thebeft argument for charity, becaufe God has reveal 'd himfelf to others upon thefe articles that have been of importance to us. They have obtain'd the like precious faith with us : Grace and peace are multiplied thro' the knowledge of God^ and of Jefus our Lord. And it gives us ground to hope we fhall meet in a better v/orldj and fing over that do^lrine in eternal prai- fes God received into Glory. ks which now fills us with a filent wonder. TheS temple of God wasopen'd in heaven, and there was feen in his temfk the ark^ of his teftament This is the great provocation to love and good works, that we fee the day approaching, the day of knowledge and glory, when the fim poall no more he our light by dajy nor the moon by nighty but the Lord himfelf 7i>ill be an everlafling glory. As for a /<«/r^ we kno w not, we are not like to folloii^ it, nor can we have any thoughts about the end of their converpition, whofe works are in the dark. When men fee not the glorious Gofpel of Chrifl, whether it*s the God of this world who has blinded their eyes we cannot tell, but the knowledge of the truth is our preparative for heaven, and we look upon thofe that have it as our fellow-travellers thither. And it ftrikes a life thro' all our converfation to think we are going to a place where thofe dodrines will be no more denied, but the myjiery of hea^ ven he ofend to Iwell and delight our fouls for ever. SERMON 87<5 The Myjiery ^/ Godliness^ °^?," SERMON LXI. SHALL now difmifs this glorious text that gives us the main branches of our religion, or, as it is here call'd, the mjftcry of go dime fs ; a do(5i:rine that's reveal'd from heaven, and promotes a divine purity upon earth, that employs our faith and animates our pradice. AH that I need to do at parting with fuch a fubjed^ is only to look back upon the road over which we have gone. The diftribution of what I have to fay at the clofe of this great work you may take under the follow- ing heads. 1. I would give fome friendly advice to thofe who are not convinc'd either of the truth or im- portance of this doctrine, which i have laid before you in fach an abundant way. 2. I fliall make fome little application to fuch whofe hearts God has touched with the knowledge of the truth as it is in Jefus. And, 3. I would give you a fliort account of myfelf with relation to this glorious Gojpel of the ever blef- fed God, ivhich has been committed to my trnfl. (i.) We may fuppofe after all that has been faid, that there are yet gainfayers amongft us, to v/hom the word of the Lord is a reproach, and who are tCor.iv. 'weary of hearing it. Our Go/pel is hid from *em^ 3- The Spirit /peal^ exprejly that in the later timss fome God received 'mto Glory. S77 'f?all depart from the fiiithy giving heed to Jeduci»gS E R M; /fir its J and doctrines of devils, fpeakmg Ijcs m hypocri- ^^^* /;>, and having their confcience feafd ivith a hot iron, pJ^j^J^jy^ But as they are ftill within the Joyful found, as it i, j, is not too late to call after *em, fo I would, from a hearty concern for their welfare, leave thefe few ad- monitions with 'em. I. Tho* you can't believe this dodrine, don*c indulge yourfelves to a profane contempt of it : Be je not mocker Sy lefi yonr hands be made Jirong, iS/zr^-Ifa. xxviiL ly he [corns the [corner s» A very little wit will ^2.^ ferve to ridicule the myfteries of the Gofpel, and ^^"^' ^"' make you agreeable to thofe that walk after their own ungodly Infts, But what do thefe fports of in- fidelity end in? they may tend to harden con- fcience in others, but they will wofully foften it in yourfelves. This is the way to a double darknefs upon a fick bed, and to make death a thoufand times more the king of terrors than he is in himfelf : What willyel{^,x. 3: do in the day of vifitation, and in the defolation that [jail come from far ? to whom jvill je flee for helpy and where 7vill ye leave your glory f What do you get by tolling out a jeft upon the great falvation, but only to be ftung with defpair, when you come to find that there is no hope for you, and no fpi- rit in you? People may have their doubts about any doc- trine of rehgion. The befl of God's children have complain'd of a jvicked heart of unbelief; but there is a wide difference between thofe principles of oppofition to the truth which are our burden, and thofe that a corrupt nature will eftecm to be our glory. I remember a pafTage in the works of Mv.IfaacAmbrofe, to this purpofe, that one told him he had attended a longtime upon Mr. i?/^WJ Vinesy an eminent preacher in this city, who had manag'd the controverfie between us o^ndih^Jews I wiih 878 ^^ Myfiery ^/Godliness, S E R M. with great learning and piety. And when he had LXI. gone thro* his arguments, he addrefs'd himfelf to ^^'''''^''*^ the people in fuch words as thefe*. '' Now, faith ^' he, perhaps many of you will think that I have 'f fully confuted the Jews^ and given 'em fuch *^ an evidence of oiir religion, as they will not be '« able to anfwer; and indeed I do take the rea- '^ fons to be above the oppofition of gainfayers ; <^ but yet 1 would embrace the feet of that man «' who could afTure me, that I ihould never again «' queftion in my own foul, whether Jefus was the '« Mefliah or no. Upon which, faith the hifto- «*^ rian, a general groan went thro' the congregati- ^' on, as if every perfon Ihar'd in the concern that <« a minifter fo eminent fhould complain ofanun- «' belief that would hazard the foundation of our *^ mofl: holy faith. Indeed there's no truth in all religion that Sa- tan will not tempt us to blafpheme, and to which our own corrupt hearts will not fupply the feeds pr, xxxvi.of infidelity : The tranfircjjlon of the wicked fpeaks ' • in our hearts, that there is no fear of God before his ejes. Luther complains that his mind was fill'd with horrihilia de Deo, qt terrtbilia de fide : fuch thoughts of God as were horrible, and luch of faith as were dreadful. But how vile and.dangerous muft the cafe of that finner be who does nor mourn over this unbelief ss his burden, and keep it all conceal'd within him- felf as that which is not fit to be ventur'd abroad ; but rather glories in his flj^i^ae^ and throws out the filth of a heart that is dcfperately wicked in raw and rude arguments of blafphemy ; like r^gtng Jude 13: ivaves of the fea-y foaming out their own fioame f Have a care of incrcafing to this fwgodlintfs. Don't make hght of that which the holy Spirit has delivered with all the folemnity that words can have. Anda God receivd into Glor^". And in particular, kt me warn you againfl; one S fleighc of thefe men that lie in wait to deceive i and that is this; they endeavour to break your concern for a dodrine by telling you, '< it is polTible you «' may disbelieve it, and not be dam^ned ; that fure- " ly none will dare to lay, that they who deny ^' this opinion arc all veilels of wrath fitted to de- <« flruflion." What low reafoning is this ! how mean in fo great an argiunent as the Divinity of Chrifl: ! how trifling in fo great an affair as the fal- vation of fouls ! We fee that they who perilh'd in the wildernefs entered not in becaufe of unbelief, p j^^ \\\^ Let us therefore fear^ left a promife being left us of u!t. entring into his reft, any of jou ftjould feem to come i^- ^> ^ f:)ort of it \ for to us ivas the Go/pel preach' d as well 5- as to them^ but the word preach d did not profit ^emy not being mixd with faith in them that heard it. We who have believed do enter into reft, *Tis nothing to me how many errors may be confiftent with a ftate of pardon, I can have no hopes of being faved but by the love of the truth, God has join'd together a fan^ification of the fpirity And. a belief of the truths as the way of my fal- vation : and I have no authority to drop the one any more than the other. When I defire a perfon to go in a fafe road, and not to travel up- on a precipice that may turn his head, and make him lofe his life, I afl a friendly part : and if ano- ther perfuades him to run the hazard, becaufe it's poflfible he may efcape, he that talks at this rate, if he's not an enemy, muft be look'd upon as a tri- fler; for tho' others have gone fecure thro' thefe dangers, yet what recompence is that to a man who by venturing is dafh'd in pieces \ therefore ^o you build up one another on your moft holy faithy and have compatHon on thofe that differ. We are not call'd to determine the flate of Ma- hometans, Jcws^ or Pagans^ who can Icarce fay they have 88o The Myjiery of Go'Dtr^iss] S E R M. have heard the fame of Jefus with their ears. Nof LXI. is it our bufinefs to fay of any who are cut ofF ^""^"^/^"^ without giving a teftimony to the truth, what Deu. xxix.is become of 'em : Secret things belong to Gody judg^ ip*. nothing before the time. 1 Cor. IV. jgj^jj. J5 j^y charity to make me an infidel? muft ^* I either pronounce fentence on one who has de- nied the Lord that bought him, or be indifferent 2 Pet. ii. to what the Scripture itfelf has call'd damnable he- I. refies .? Is there no medium between cenfuring ano- ther, and guarding myfelf .<* There are firange deln^ Jions that fome are given up to, who have no flea- ^ TheC.wJ^^^ /« the truth, but in unrighteoufnefs. Several ri, 12. people believe a lye, that they all maybe damned: and thele things are written not for us to point out the men, but to fence againft the opinions. Whilft Heb. xil. '^^ follow feace jvith all men, we muft look^diligentlj 14, ij-. / /W /phil.ii.i6, may rejoyce in the day of Chrijl, that I have not run in 17, 1 8. vain^ nor labour d in vain. Tea, and if I he offered ftpon the facrifice and fervice of your faith ^ 1 joy and rejoyce with you all ; for the fame caufe alfo do ye joy and rejoyce with me, *Twas a great deal of oppoli- tion that Chrift went thro' for your fakes, andre- folve that you will run all dangers for his. Is a God manifeft in the fleili, a God lod in that flefh ? mull: his taking upon \\\m your nature be an argument why you will not be witnefTes to his? This condefcenlion is what he defign'd both for your happinefs and his own glory. Do you pretend to fecure the one, and be unconcern'd a- bout the other ? 'tis true, he does not want your affiftance in another world, nor indeed in this. He that form'd the mouths of men can fet the voices of the univerfe a going. He needs none of your learning, but is able to ordain jirength out of the pfg). viiia mouths of babes and fucklingSy to fiill the enemy and 2. xh avenger, t II 4' Neverthelefs 888 The Myfiery of Gox^hi^^ss^ S E R M. Neverthelefs, he puts it to the trial, what you ^^^- think his honour is worth ; whether it is not fct at too great a rate, if your reputation is to fuffer in the Tervice of this glorious caufe. Can you deny thofe that deny him I 'Twill be impoffible to he- Joh.v. 44.//>z/^5 if yoH receive honour from one another. This is given as the reafon why many that believed in Chrifi, i. e, were thoroughly convinced of his title xii. 42, and his perfections, yet did not confefs him, becanfe 43. they 7vere afraid of being -^ut out of the fynagogue-^for they lov'd the praife of men more than the praife of God, If this is your cafe ; if you think to maintain the honour of Chrift, and the favour of thofe that oppofe it, 'tis a defperate attempt , your're ftriving to do what our dear Lord tells us no man can do, firve two mafters. This coakfcence can fucceed but a very little while, for in time you muft hold to the onsy and dejpife the other. Let me therefore beg i Pet. 111. Qf you, not to be afraid of men, or fear their re~ '-^* vilings-i but finUifie this Lord of hofls in your fouls, and make him to be your fear and your dread. This is a courage that may in one fenfe be faid to bear its own charges. The more you ufe, the more you will have. A man's cowardice begins from himfelf ; 'tis an indulg'd carnality ; we make it our crim.e, and God makes it our judgment. He that fears a Redeemer fears nothing elfe ; he that does not fear him fears every thing. A perfon who dare not let go the Deity of his Saviour, dare do every thing to promote it. But he that is unconcern'd about that, will be always a burden to himfelf : fear will be on every fide. *Tis a fweet hazard that you run in this caufej and a glorious infamy that the maUce of men has ^hili. 29,cloath*d you with: To them it is an evident token 5°' of perdition, bnt to you of falvatiofty and that of God: t9 God received into Glory. 8 S^ U joti it is given on the behalf of Chrift^ not only S E R M. to believe^ but to fujfer for his Jal^. If you fufFer L^^- the reproach of Chrift, which the fearful and un- ^^'^V"^ believing reckon the greateft mifchief in the world, happy are ye, for the Spirit of God and of glory pall i Pct. iV. refi upon y OH. On their part he is evil fpoken of bnt 14. on yours he is glorified, III. I promis'd to give you fome little account of myfelf, which you know I do not ufe to trou- ble you with ; nor fhould I have done it now, were it not in duty to the glorious do(fi:rine for which God has honoured me both as a witnefs and a fufferer : / an^ not afimrnd of the Gofpel of ilom] f. Chrift, And / thank^the Lord 7vho has enabled me, i<5. counting me faithful, and putting me into the mi- ' '^^"^* *• nifiry. '^• The text I have been now upon is what my thoughts were turn'd to above twenty years a- go. And I cannot but regard that hand of Pro- vidence that orders all our fleps, that I have fo long been kept off from engaging in a fubjedl, that gave me many pleafing views at a diftance. He that fixes the bounds of our habitation, fet- tles alfo the times before appointed, and he makes every thing beautiful in its feafon. 'Tis by his over-ruling counfel that thefe deligns Ihould ne- ver be brought into life till they were moft need- ful. I mud farther obferve to you, that we were actually engag'd upon this text above eleven months before our contentions broke out, that are now become like the bars of a cafile. I little houghr at my entrance upon the myftery of godli- nefs, that 1 fhould be driven into the field of bat- telj or that a zeal for thofe dodrines would make me the abhorrence of friends and the contempt of Grangers. But a wife and gracious God had thus Spo The Myftery of Godliness, S E R M. thus appointed it, to try whether in the fervice .^JfV; and defence of the truth, we could live upon the bonoMr that comes from him only, 'Tis two years and feven months fince I begua thefe fermons. I had no more in view than a- bout ten or twelve difcourles ; but I have f')und myfelf refrefli'd and enlarg'd in thefe ftudi:s beyond what I have been cofifcious to upon any other fubjecl. And therefore, tho' I could not be untouch'd with the defaming of many, and efpecially confidering how unexpected and unde- ferv'd it was, yet the dodrine was fo much the joy of my foul^ that the ill ufage of men is what I could both negled in the clofet, and defpife from the pulpit. I had thought to have infifted only on three or four texts in maintenance of our Lord's Divi- nity, and I am apt to think they have rather grown to fo many hundreds > which I endeavour'd to lay before you, not under the interpretations of men, not as driven in with the authority of coun- cils and fynods, but in their own light, by a ma- nifeftation of the truth, commending myfelf to every mans confcience in the fight of God, And I do now with the greateft folemnity af- firm to you, and appeal to the fearcher of hearts, that I have not perverted one Scripture to ferve a caufe which I did not think the holy Spirit de-? lign'd it for. 1 am fenfible fome are grown wea- ry of the fubjecl, and are gone out from us, and by thefe we are charged with heat and fury about: a needlefs debate. If people are angry that the truth is defended, *tis well if they do not want fome concern about its being oppos'd. But I am fo fure that this do(ftrine is of God, and fo perfuaded that it is fundamental to all your hopes, that I think my work God received into Glory. 89 r work and my life can never be clos'd with any S E R M. thing of more importance. I will therefore con- i^f^I;. clude with a doxology, that is to be underftood ^"^'^i^ of Chrift : Now to the King eternal, immortaU in- i xira. i. vijibky the onlj 7vife God, he honour ayidglorj for €' 17. ver and ever^ Amen, FINIS. THE CONTENTS. SERMON I, II. The Pillar and Ground of Truth. fiHIS character does not belofig to The Church ; or to z Timothy ; but to 4 71?^ chriftian do^rines ; becaufe 5 The Truth contain d in *em is About the greateft concerns, 8 Z^pon the higheft evidence, 1 1 Of an unchangeable nature, and 1 3 An advantageous influence. 1 5 They are the Pillar and Ground, as theje Truths Are mofl important, Ip To be ahvays contended for, H 77?^ centre of other doUrines, 25 The argument of holinefs and comfort. 1 5 The enemies of our Gofpel are no friends to our nation, 28 SERMON D The Contents. S E R M. Ill, IV, V, VL vir. Without Controverfie great is the Myftery, An accomt efmyfleries among the Heathen, The Jews. 55 Chriftianity is a Mystery ; that isy a doclrine Kept fecret to Former Ages^ ^4 71?^ btilh^ of mankind, and in fomefenfe to 3 y Believers themfihes, ^8 2\4ofl ufefnl and important, ap Only known by revelation, /j.o Incomprehenjihle to reafon, ibid. The My fiery of a doctrine is no argument againji its being true; becanfe, ^i The ground of fatth is the validity of the evidence, 4 2, *Tis fo in all human life, /^^ The being and purpofes of God mufl be unfearchabky 45 The under ft anding is to pay its homage as well as the 7vill, 49 Thefe myfleries are no human inventiony 5 z They are not confined to a party, 5 5 There's noprieflcraft in *em, 54 Behold the impudence of thofe who deny Chriftianity to be mjfterious. 5^ They contradiEh the language of the Biblcy 5 6 They infult the experience of men, 5 j They oppofe pr apical holine/s, 59 They Jink^ into grojfer errors, 60 The Advantage of myfleries in religion* They give us the true value of falvation, 6^ The befl arguments for duty, 66 The nob left examples of ho line fs, 68 The ftrongeft encouragement to prayer^ 70 The greatcfl hope of fuccefs, -71 T^}€ fever efi care over our kves, 75 Thi The Contents. The deepefi hHmtlityy \h\il ji dependence on the Spirity y^ ^n efteem for revelmiony and 75 A defire of Heaven. ibid. This myfiery is great, if compared to thofe of Heathen. Ours are j6 Learnt at onccy 77 Of the greatefi import ancey 78 Given by God himfelfy and 79 Dijfus^d abroad* 81 Jews : Ours Continue longer, 8i Engage the mind to themfelves, 84 Come in a nobler wayy 85 Make us pfire and peaceable. ibid. This is great without controversie, [Tis indeed di/puted, and the oppojition arifes from The enmity of nature y %6 The inf Hence of Sat any 8 8 The terrors of confcience i but [Tts uncontroverted by believers Of the old Teflamenty 8p Of the newy ^o Of all ages. P5 7)ireU:ions about the ufe of myfterieSy Keep *em in their native purity y 9 5 Read the Scripturesy ibid. Attend ordinances^ 5)7 Pray for the Spirity 5)'8 Dont quarrel about 'em, but: S^9 Rather improve 'em. 160 S E R M. Vlir, IX, The Myftery of Godlinefs. A my fiery is not inconjiftent with religiony but loz Has a tendency to promote it, and 105 Gives an infiuencs to it^ as godimefs Jtgnifies 107 A worfnf The Contents, A worfJjtp of Godi I o ? u4 likenejs to him, 109 ^ communion with himt no An expe^ation from him, in A regard to his inflitmionSy 115 A love to his people, ibid. An ufefulnefs to the iporld. 1 14 All thefe are promoted by a myflerioui religion^ as it Opens a way to the throne of grace, 115 Gives a reverence for God, i\j A love to him^ 120 A pleafure in hisworpipj jit:. Lays before us examples of duty, 125 Infpires us with hope in ourjelves^ 124 Charity to others. 125 for thefe reafons are my feries hated by evllmeriy 127 and fljould be improved by Chriflians. 1 2 8 SERM. X,XI,XII,XIir,XIV,XV,XVL God was manifeft in the Flefh. This is not to be underfiood of the Gofpel, 1 5 t but of Chrifi. 152, Many creatures are called gods, and yet 135 Tloere is but one God 7vho is to be worJhip*d, 126 Chrifi is God; this is trucy tho* *tis allowed he is many \^\ And fo call'd in the Scripture moft freqpiently. 145 He concealed his Deity upon foyyje occafions^ but 144 If the Scripture has once caWdhim God, he is fo, and This it has done many times, 147 It has alivays been the faith of good people, and 155 If they were all wrong, what becomes of religion f K^j If Chrifi is not God, the Jews are equal to us, 159 His manifeft at ion had been in vain ', but 161 His Deity is carried thro' the 7i'hole accQunt, ibid. I ' God The Contents, Qod is MANIFESTED hy the Gojpel, as A Creator^ l6'5 The ohjeEi of Tvorfhif^ 1 66 Our lawgiver t i58 Our judge^ lyi An ojf ended party ) -ijz The author of reconciliation^ iy5 The contriver of a juftifying right eoujhefs, ijj The fountain of fanEiifying grace^ 182, The example of our holinefsy 184 The giver of eternal life, 1^6 fie has manifefled himfelf in Voices^ 191 Dreams and viJtoHSi 192 Propheciesy ibid. Adiraclesy ipj Hoe lawp ibid. Ceremonies^ ip4 Ter final appearance si ibid. IN THE FLESH. This laft manifefiation is mojt Familiar and friendly^ ip5 Convincing and certainy 199 Expreffive of our union to himl 201 Agreeable to the great atonementi 202- Infiru^ive to duty^ 205 Ajfuring of happinefi, 204, Evidential of the divine goodnefs, 205 This is a Mystery. 206 The invifible God was fien^ 207 The King of heaven dwelt with meny 209 He is born of a Virgin^ 211 The Lord of all is a fervant, 215 The holy One puts on the lil^nefs of Jtnful fiefhy 214 The fupreme Lord is a man of for rows ^ 2 1 5 He who is blejfed for ever was made a curfiy 2 1 7 The Prince of life dies. 2 1 p I A nrjiflery The Contents. ^ myfiery of Godliness ^n argument of duty to Gody 220 ,An evidence of our value for his revelation^ 221 ji ground of hope^ 223 71?^ concern of good meny 224 JVo inconvenience attends ity 227 'Tis mofi dejirable that a Saviour Jhonldbe Gody 228 ^s an inflame of his lovey ibid. u4s a proof of his fatisfaSliony 229 As an encouragement of our dependence, 230 N^ever pretend to explain a myfiery y but 231 Wait on the teachings of the Spirit, 233 S E R M. XVII, XVIII, XIX, XX, XXL Juftified in the Spirit. 234 The feat of this juftification is the fpirit of man ; 235 The nature of it is fpirit ualy 2^6 The author of it is the Spirit of God, 238 In what fenfe is he justified \ Approv* d and own^ dy 239 Admird and praised, 241 On what heads ? His divine miffiony l^z His perfonal glory y 244 His fitnefs for the dejigtiy 2^6 His taking proper methods, 249 His title to a rewardy 251 His pojfeffion of it, 251 At what time ? Before his incarnatioHy 254 At his coming into the worldy Z^6 At the hour of his death, 258 At his refurre^iony ibid. At the day ofPentecofly 259 Jn the conviSlion of a pnnery 260 in the mfghtign of a believer, ^^i The Contents. '^■ Such a jtifiification proves thatChriJi is GoD^ hecaufe the Spirit Was his pur chafe, 253 Came by his authority, 2 6^ Teflifies of him as our right eouftefs^ 16 j Leads to him as the giver of all blefings, and 271 uis one who can anfver all our dependence '^ and 274 As one entitled to all the glory of heaven* in 6 This is to be confidefd ^j ^Mystery, 277 He conquered by dying, 278 He was both o^md and forfaken of God, 280 faith is encouraged by that which hindered it, 282 He is crucified in weak^efs, and raised in power, 28^ He is endear' d to thoje that hated him, 2 %6 He furpriz^es the foul in his €onduEi of it, 289 *Tis alfo a ?n) fiery c/ Godliness, and gives 292 ui reverence for God, ^p^ A care to pleafe him, ipS Humble thoughts of ourfelv€S% 301 Charity toothers, 302; Feace and hope in life, 305" Joy in death, 30^ S E R M. XXII, XXIII, XXIV, XXV. Seen of Angels. Seeing him fignlfies their efteem for 308 his Perfon. This they f Jew' d 311 At his birth, 31 2 At his baptifm, 31^ At his temptation, ibid. At his agony, 317 At his refurreElion, 318 A( his afcenfion, yi^ In his glory above* 310 ///'; deiign: they 321 Spread the Gofpel^ 312 J'rote^ The COxN TENTS. ProteH: faithful miniflers, 525 Rejoice at converfions^ ^26' Are careful of a believer y 328 Attend religious aJfemblieSy 350 Secure departing Joulsy 331 Welcome the Saints to heaven. 352, He whom the Angels fee is GoTi i They Tporfljip Chrift, 334 They meditate on him, 335 They obey his commands, 3 40 They attend his Per fin and people* 344 This is a Myftery, becaufe they have 348 ]\fo need of a Saviour^ 34P A Nature above what he ajfumedy 355 [Tis a my fiery 0/ Godliness, it promoted Our duty, 352, In a worfhip for his Perfon^ 353 In a profefjion of his name-^ 3 5 (J In a, dependence on his grace y ^59 In a lave to his people* ^61 Our comfort under The dangers of aprofeffion^ 3 ($"2 The imperfe^ion of grace^ • 3 6a. 7loe terrors of deaths 36' 5 The doubts of a refurre&:ioH» ibid* SERM. XXVr, XXVII, XXVIII, XXIX, XXX, XXXI. Preached unto the Gentiles. 3^7 He is P R E A c H ' D ; that is, minifters g y o Declare him to be the only Mediator, 3 7 1 Reprefent htm as a fujjicient Saviour y 372 This is done in the plainefi manner ^ 375 Proclaim his willingnefs to fave^ 3 yp Perfuade mankind to come, ibid. AJfert his authority e/pecially over the churchy 380 M m W i Regard The Contents. Regard a future glorj. 3 8 f To THE Gentiles. 382 Till he afcemded religion ivas confind, 385 jifterivards it 7vas more enlarged, 391 He 71^ ho is thus preach' d « God, 39^ He mufl be fo as Mediator, 399 u4s an all-fufficient Saviour y 402, jis one to be revealed among meny 407 As a 'Willing Redeemer ^ 411 To ivhoW' Jinners are invitedy ibid. u4s the head of the church, 412 This is ^Mystery, that he Jhould be f reach' d 413 To people y^ long negleEied by him^ 414 No way prep ar' d for him, 41^ Tho'thejQ^shadrejetledhimyjet 419 After that he is preached to other Sy 420 Whofe way he feems to have barr'dy 42 2 7/?^ Jews could never conceive of it, 424 The Apofiles came unwillingly into it* 426? By perfons unlikely for the 7Pork* 4^9 Vnprepar'd by e due at ion y 430 Obliged to run into dangerSy 43 5 Qualify d with the gift of tongue Sy 43 ^ And who feal'd the truth with their blood, 438 This they did for Chrifiy With a dependence on his prefenccy Which is as much as they could do for God, or expe^ from him. Chriji oBs as a God in Receiving the greateft glory y Demanding the utmoft dutyy maintaining the largefl interefiy *Tis amyfiery 0/ Godliness, The difference between preachers who ajfert the Deity of Chrifiy and thofe who conceal it; 448 The former talk^plainlyy 449 Have a proper fubjeB: of their miniflry, 452 Serve a God who Jpeak£ without dijguijey 4 5 $ Artfwsr The Contents. \AnJh^er the demand of dmy to Chrifl, 45-7 Vindicate the dependence of the Saints upon him^ 459 Provide for the comfort of believer i, 460 Give a better proJpeEi of heaven. 461 Therefore we are not ajhamed of our Gofpely ibid. Need the prayers of good people, 46" i Hope he will be thm believed on. 4(^5 S E R M. XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX. Believ'd on in the World. 4(^5 To BELIEVE on Chriji is /^6j To receive his tejlimony^ 4^8 To look^ on him as the only Saviour > 475 To rely upon his right eoujhefsy /^j6 To derive a new life from him, 478 To grow up in him, 47P To depend on him as a Comforter 3 480 To obey him univerfallyy 484 To worflnp him in our religioriy 48 5 To trnji him for prote^iony 489 To own him as the finifjjer of faith, 49 1 If he is not God 495 The new Tefiament only proclaims a creature, 49^ TVe cannot take him for the only Saviour, 500 Or rely on his merit as our right eoufnefsy 505 Or expeH: a derivation of grace from himy 5 op Or draw down daily fupplies to />, 510 Or depend upon him as a Comfort ery 514 Or obey him in all converfationy 5 1 8 Much lefs give him religious worjhip, 519 Or trufi him for a future proteSiion, 52a Or thinks that he willfinlfJ) our faith, 524 This is A Mystery, 53^ That thm Jhould be any believing at all, 5 $ 5 M m m J 'Tis The Contents. 'Tis aEling imthom the direElion of reafon, 555 ATay, fometimes againfi it, ibid. ^^d in oppofition to example^ 5 S ^ 'Ti$ purely per fond, 537 That this fjould be in the world, 538 In this 7Vorldy and not in heaven^ 539 Jn a Ivor Id where he had been refused, 542, JVhere the greatefl evidence feemdineff'eBHal^ 545 Jn a war Id where he appears no longer^ 547 In a world full of prejudice, 548 jind under the power of Satan, 551 And where nothing is got by it, 552, ■7// a my fiery (^/Godliness, as that flgnifei 555 Our fdbjeEHon and conformity to Chrifl^ 554 As God he is the ohje5i of this duty, ibid. As God the author of this change, 555 Qur compliance with the rule of his wordy 559 As God he demands a duty to himfelf, ibid. As God he dire^s a duty to men. 5 60 Our prof eff on of faith : His deity ^61 Makes us aU upon a certainty, 5 (5" 2- Grow up to a confidence, 5 6" 5 Our joys and fatisfa^ion in him : as God 5 6^ He pardons our fins y 5(58 This is the aEi ofChrifl, md yet 5(^9 *Tis the peculiar of God, 572, He gives the hopes of glory. 5 74 Hence fee the neceffity of preaching Chrifi^ ^j6 The oppofition of Satan, 578 The 7vickednefs of thofe who hinder faith, 5 79 The need of prayer, i bid , The neceffity oj our believing in Chrifi, 580 And regarding all his perfeUiom* 581 S E RM. The Con tents^ S E R M. XL, XLI, XLII, XLIII, XLIV, XLV, XLVI, XLVII, XLVIII, XLIX, L. Received up into Glory. 58a ^/V Glory may he confidcr*d three ways. 584 ^s he is man, he has ^S6 The perfe^iior; of our mature, ')%^ Complete refl from all his labours^ 591 ji glory and reputation in his Perjorty 594. His foul is fatisfied 7vith joys> 596^ His body is independent on all fuppliesy 600 Becaufe 'tis a glorious body, 60^ *Tis received into an immortal life^ 606 jind an eternal fettlement-i 6'o8 He has the office of judge y but the gr e at efl glory is 610 The union of the human nature to the Divine, 61^ As he is Mediator, his glory appears in 618 The flupendious union of t'ji, two natures^ 610 His feparation to the work^ of a Saviour y 6iz His difcharge of the trufiy 61 ^ His acquittance from the Father y 628 The union between the two natures is confirm' dy In this union he receives thepraijes of heaven, 6" 3 5 He continues the mediation between God and many ^3 5 As he « God, he has the glories of the Deity, C^j Spirituality, 6^6 OmnifciencCy 6^1 Omnipotence y 659 Truthy 666 Holinefs and goodnefs, 6n z Eternity, 6jj Chief agency in nature and gracSy 6% 5 ^i^t to univerfal homage, 6" 89 M m m 4 Being The Contents. Bem^ RECEiv*D into this glory may be conjider'd 6^i with reference to Hii human nature. ui cloud received him^ 6^7^ Angeh attended himy 6^j He abides in heaven, 6^^ He has received the reivard. 70 r His mediatorial office, in the union of natures, 705 He is own d by the Father, 704 Recogniz/d by Saints andAngeh, 705 Declares his refolution to continue fo, 710 proceeds in this chxraBer thro all his workii 711 Of nature, ibid» Of grace, 713 Of providence, 7 1 zj. He rules the church, ibid. He will judge the world. ji6 His Pivine Nature -, the glory of this appears in 717 Throwing off the vail that was upon it, yi^ And laying that afide for ever, 728 Afrep expofing himfelf to the worfloip of Angels, 730 Speaking the language of a God in heaven, 731 And thus revealing himfelf on earth, 737 "Therefore, he will keep his glory, 740 Jn his authority over the church, 741 Jn his full and proper Deity, 745 Andexpe5is we JJjould k£^p it, 745 S E R M. LII, LIII, LIV, LV, LVI, LVII. The oppofition made to this doEirine is various, 750 By Samofatenus, the Aetians, Eunomians, Arians> Ebionites, Macedonians, Noetians, Praxeans, Sa- bellians, Socinians, and the new fcheme. 75 i None of \m deliver d in Scripture^wordSi 755 Never was charity more limited, 754 J Th0 The Contents.* The queftion in debate fairly flated^ y6o They oivn Chrifl is called God', but 761 Tloey deny that he is under iv*d, ibid. They are divided about his Tvorfhipy ^62, Their difiin^iion from Arianifm is vile andfoolip. Their arguments a^ainfi the Deity of Chrift anfwer'dy j6s His inferiority to the Father 9 ibid. That his Deity makes him the fame Perfon Tvith th& Father, Sec. Anfiver^ 'j6j The nature of God is incomprehenfible^ ibid. We always ajfert a difiin5lion of perfins, y6p They allow no medium between Sabellianifm and, Tritheifm, 770 Chrifl did give fatisfaUion to himfelf 771 That their fcheme is philofophical, anjiv. ibid. Never the better for that-, if *twerefo^ but ibid. Ks rather irrational, 775 // runs into the Egyptian folly ^ 774 Makes a wrong difhibmion to the Son andSpirit^ 777 *Tis vain deceit, 779 ThatChrifiis the begotten of the Father ^ anfw. 780 Infinite Nature is not to be meafur'd by finite^ 781 The word need not ftgnifie derivation of nature^ 782, But rather exprejfes an identity. 785 In many places it cannot fgnifie derivation, 784 Their methods to oppofe the truth, 785 They difguifethe queftion in the following ways, 788 Trifling with the word God, 789 Diftingui(loing between fupreme and fubordinate worJJjip, 790 Pretending that the matter is all /peculation, 7j9 z They pretend that we have only human creeds , anfw. 79(5 Thi$ The Contents. 71?/; 'was profefs'd at the reformation^ ^ 797 jind re-ajferted by the Divines at Weftminfter, I 798 They did all this upon Scripture authority y 799 Andfo have I done quite thro this -work- 800 They make a boafl 0/ free-thinking, anfiv. 80 1 This vanity is an ill mark^ upon the caufe^ 80Z The charge (?/ Enthufiafm may be retorted^ 804 71?/; very argument is a downright Jlander. 805 They impoje upon us with falfe quotations, 808 This praBice will be fatal to Um^ 809 *Tis an infiance of their impudence, 810 This injury on the memories of good men ought to be refented, 812, They 7vould confine us to Scripture- words, 815 Which 7vas never their own pra^iccy ibid. 'Tis what a Papift may do, 814 They know we plead nothing but Scripture. 815 They glory in their charity : '81^ This Jhould not be opposed to faith. Si J But is always founded on an union in fMthy 819 Charity is to go by Scripture-rule, 822, They dejpife myjieries and church communion^ 825 The opinion is bad that makes people worft, 8 2 (^ Beware of trifling with the Lord's davy 827 Arguments Jhould be anfwer'dy not banter' d, 828 The laugh will be turnd upon V«;, 829 Our caufe abhors fuch methods* ibid, S E R M. LVIII, LIX, LX, LXI. Great is the Myftery, *— - God received into Glory. An account of myfleries in general^ 830 Of this in particular. *H€ who 7vas defiitute belowy has all fulnefs above, 854 I The The Contents. The ohjeEi of God's Tvrath lives in his favourx 837 He Tvas deferted of Angels^ and is now their head, 839 A fufferingnature is united with an eternal. 841 A vindication of this myflery^ 842: Denying of myfteries is univerfally exploded, 845 Explaining of myfteries is nonfenfe, 844 Jlois is a doEirine and be accounted to the Lord for a generation, j'43. Txxi. 5. Into thy hands do I commit my fpirit, for thou haft redeem'd it, O Lord God of truth, i;8, ji6, 529, 798. xxxvi. f, 6. Thy mercy, O Lord, is in the heavens, and thy faithfulnefs reaches to the clouds. Thy righteoufnefs is like great mountains, thy judgments are a great deep, 31, 4f. xlv. 6. Thy throne, O God, is for ever and ever, 301, SSS. lxviii.4. Extol him that rides upon the heavens by his name J a h^ 1 8c. — 18. The chariots of God are twenty thoufand, even thoufands m Angels i the Lord is among 'em, 180, 320, 698. Ixxxiii. 18. Thou whofe name alone is Jehovah, art the moft Hiehj 180, yc8. ^ ;C4;vii. 7. WorHiip him all yeGois? 136, 1381 642. cii. 3./, Contained in this BOOK. cVi.iy. Thou, Lord, in the beginning haft laid the foundations of the earth> and the heavens are the work of thine hands, pag. 679, 680. ex. I. The Lord faid unto my Lord, fit thou at my right hand, 699, 704. cxviii. 26, 27. BlefTed is he that comes »n the name of the Lord : God is the Lord who has (hewn us light, 488. Frov. viii. 22. The Lord poflefled me in the beginning of his ways ; I was fet up from everlafting j when there was no depth I was brought forih, 684. xix. 27. My Son, ceafe to hear the inftru(3ion that caufes to err from the words of knowledge, 824. XXX. II. There is a generation which curfes their father,— —how lofty are their eyes, ^c 803. Jfa. vi. 1 . 1 law the Lord upon a throne high and lifted up, and his train fill'd the temple. Above it flood the Seraphims, *— — and cried one to another, Holy, holy, holy Lord God of hofts, the pofls of the door mov'df 119' ^9S> 344' 345' 346' 347, 674. ■J. Mine eyes have feen the king the Lord of hofts, 488. ix. 6. To us a child is born, to us a Son is given, and his name fhall be called Wonderful, Counfellor, The mighty God, The everlafting Father, 36, 148, 212, 725-. xl. 6, 7. Prepare ye the way of the Lord, make ftraight In the defart a high way tor our Godj comfort ye my people, faith your God, jyo, 660, 661. ^— 9. Say to the cities of Judah, behold yoqr God, 37 j, 408, 49^, 662. xlii. 8. I am the Lord, that is my name, and my glory I will not give to another, s^'^- xliv. 5". Subfcribe with the hand to the Lord God of Ifrael, Sfi. xlv. 22. Look unto me, and be ye faved all the ends of the earth* for I am the Lord, and there is none elfe : to me every knee (hall bow, and every tongue (hall fwear, 35'j', 402. ———24. In the Lord (hall one fay I have righteoufnefs andftrength, 270, 702. I. 2, 3, 4. Is my hand (horten'd at all, that I cannot redeem ? at my re- buke I dry up the fea.—— The Lord has given me the tongue of the learned. >! gave my back to the fmiters, 6J9, 66c. liii. 8. Who (hall declare his generatiorx? 506. Jer, ix. 3. They bend their tongue like their bow for lies, and are not valiant for the truth, 29. xvii. 12. A glorious high throne from the beginning, is the place of our (anftuary, 84. xxiii. 6. This is the name whereby he (hall be call'd, Jehovah our righ- teoufnefs, 180, 269,405', ^07, 85-7. xxxiii. ly, \6. She (hall be cali'd the Lord our righteoufnefs, jo8. Dan. IX. 26. The Meffiah (hall be cut off, but not for himfelf ; he fhall finilh tranfgreffion, make an end of Cn, and bring in an everlafting righ- teoufnefs, 179, fo7. Mic. V. 2. Thou Bethlehem Ephratah, tho' thou be leaft among the thou- fands of Judah, yet out of thee fhall he come forth to me, that is to be the ruler in Ifrael, whofe goings forth of old have been from ever- lafting, 150, i^i, 15-2, 15-3, 685. IJai. ii. 9. In this place will I give peace, faith the Lord of hofts, 408. Zech. xiii. 7. Awake, O fword, againft the man that is my fellow, 340, 405. Mat. i. 18. She was found with child of the holy Ghoft, 212. ———23. His name (hall be call'd Immanuel God with us, 160. ii. 2. We have feen his ftar in the wi^, and are come to wor(hip him 48J. ' Vt, 19: An Index of the Texts c/Scripture iv. 10. Thou (halt worfhip the Lord thy God, and him only (halt thoii ferve, 45'6) 519, 689. V. 44. Bids them that curfe yoUj &c. 862. xi. 6. Blefled is he v/ho ftiall not be offended in me, 471. » < z6. I thank thee, O Father,— — that thou haft hid thefe things from the wife and prudent, and haft revealed them unto babes. All thefe things are deliver'd to me of my Father: no man knows who the Son is but the Father, and who the Father is but the Son^ and he to whom the Son will reveal him, 451, 432, 650. xviii. 20. Where two or three are met together in my name, lam in the midft of 'em, 272, 520, 5-21, 739. xix. 17. Why calleft thou me good, there is none good but one that is God» 45-4. xxvii. 4^. My God, my God, why haft thou forfaken me? 28o;28i. xxviii, 17. They wormipM him, but feme doubted, 488. -- ■ - -ig. Baptize them in the name of the Father, Son, and ho'y Ghoft, 489. 20. I am with you always to the end of the world, 440, /473 J48> 7i9- Mar. ii. 10, II. That ye may know that the Son of man has power on earth to forgive fins, he faith to the fick of the palfie, arife, 5-74. - ■ xii. io» II. The ftone which the builders rejefied is made the head of the corner. This is the doing of the Lard, and it is marvellous in our eyes, 422. xiii. 32. Of that day and hour knows no man, nor the Angels, nor the Son, but the Father, 65'3, 65'4, 6S7' Luke i. 16. Many of the children of Ifrael. (hall he turn to the Lordtheil' God, and he (hall go before him, 312, 661. »— 35- Of his kingdom there (hall be no end, 683. •——35'. The holy Ghoft (hall come upon thee, and the power of the Higheft fnall overihadow thee ,• theref(»re rhe holy thing that (hall be born of thee (hall be called the Son of God, 673, 784. •———68. He has vifited and redeem'd his people, 200. - ■ ■■ 76. Thou child (halt be cail'd the prophet of the higheftj and go before the face of the Lord, to prepare his way* 312, 313, 661. ii. f2. He grew in wifdom and ftatiire, 6/3. V. 8. Depart from me. for I am a fiofu] man, O L©rd, 487, 488. ix. 26. Whoever (hall be afnam'd of me and-of my words, of him (hail the Son of man be afhamed, 35'8. xix. 7. He is gone to be a gueft with a man that is a (inner, 425". xxiv._ j-2. He was parted from them, and they worfhip'd him, 488, 48^, Jiih. I. 1. In the beginning was the Word, and the Word was with God, and the Word was God, 680. ■■ " ■■• 3. All things are made by him, and without him was not any thing made that was made, 5a o. •———4. In him was life, and that life was the light of men, fiijj'jS. i ic. He was in the world, and the world was made by him, 4739 499- •——13, 14. The Word was mude fie(h, and dwelt among us, and we beheld his glory (the glory of the only begotten of the Father ) full of grace and truth: and to them that receiv'd him gave he power to be- come the Sons of God, even to them that believe on his name, 198. *— — 18. Not that any man has feen the Father, favehe that is of God: he has feen the Father, 208. ———49. Thou art the Son of Gad, thou art the King of Ifrael, 487. ii. 25. He did not commit himlelf to men, becaufe he knew what was in man, 6^4. iii. 13. No man has alcended into heaven, but he that came dowo from heaven, even the Son wrio is in heaven, 210, 272,696. » " ■■ 36. V/hcever believes not is condemn'd already, the wrath of God abides on hini; J 74. jiv. loo Contained in this BOOK. iv. 10. If thou kneweft the gift of God. .thou wouldft have ask'd of him, and he would have given chee living water, a.i. V. 1 8. He faid that God was his Father, thereby making himfelf equal with God, 138, 21 j-, 718, 719. — 2.3. That ail men may honour theSon> as they honour the Father: he that honours not the Son, honours not the Father uho has fenthim, i98'69i, 8i6. ■——26. As the Father has life in himfelf, fo has he given to the Son to have life in himfelf, yi4. vi. 46. He that is of God, has feen the Father, 208, 6so. — — 57, $2. As the living Father has fent me, and I live by the Fa- ther, fo he that eats me Inall live by me, 720, 721. ■ 6S' No man can come unto me, except it were given him of my Father, 721. ■ -68. Thou haft the words of eternal life, 64, 721. . ■■— ■ (>9- We believe and are fure that thou art the Chrifl the Son of the living God, 722. — • " '7 1' Jefus knew from the beginning who they were that believ'd not, and who (hould betray him, 6)4, 6s S' viii. 32. Ye (hall know the truth, and the truth fhall make you free, i y. ■ J6. Behre Abraham was, I am, 722. X. 15. As the Father knows mc, I know the Father, 1 lay down my life for the (heep, 628. ——27. I give to 'em eternal life, 723. — 28. My Father is greater than all, and none (hall pluck 'em out of my Father^s hands, 187, 275:. — ■ ■ 30. ! and my Father are one, ifo, 187, 723. ^——31. Believe the works, that ye may know and believe that thd Father is in me, and I in him, 189, 275". w ' 33. Thou being a man, makeft thyfelf God, 188, 275-. ■ I ■■ ' ■ 34. He cali'd them Gods ro whom the v/ord of God came. Say ye of him whom God has fanftified and fent into the world, thou blaf- phemeft, becaufe I faid I am the Son of God? 189, 275". Mi- 38. I am in the Father, and the Father in me, 20, 275. xii. 42. Many of the Pharifees believ'd in him, but they did no: confcff him, left they (hould be put out of the fynagogue, 675-. -'■' " ■43. Thefe things faid Efalas when he faw his giory, and fpakeof him, 119, 347, 67J. xiv. I. Ye believe in God, believe alfo in me, 190, 297, 4,^?^ J5"8, 66<}. ■ 3. I will come again and receive you to myfelf, that where I am you may be al fb, 528. ■ ■' 6. I am the vay, the truth, and the life, 669. > ■' " 8. If ye had known me, ye l^iould have known my Father alfo* and henceforth ye have known him and feen him, 208, ^28, 650. « "" ■— 17. My Father is greater than I, 494, 766. ■ '■ ■ 18. Becaufe I live, ye fiiall live alio, 272, 482, 5-18. xvi. 8, 9. When the Spirit (hall come, he (hall convince of fin, becaufe they believe nor on me, 200, 261, 579. Of righteoufneff, becaufe I go to the Father, and ye fee me no more, 269, 714. ■ — 14, IS- He (hall take of mine, and (hew it unco you. All thac the Father has is mine, therefore 1 faid he (hall take of mine, 157, 244, 245, 276, 670, 738. > .' 16. Yet a little while, and ye fee me no more: and again, yet a little while, and ye (hall fee me, 5-17. ■ I ■■ 22. I will lee you again, and your heart (hall rejoice, and your joy (hall no man rake away from you, 481, 482. I I I 30. We are fure thou knowffftall things, and needed not that any man (hould ask of thee, 6S9' xvii.« I. Father the hour is coine» glorifie rhy Son, that thy Son alfomsy giorifie tUeej 650, ' ■■■wij. Glorinff An Index of the Texts ^/Scripture I f ' s- Glorifie me with the glory I had with thee before the world was, 637, 638, 639, 640, 641. ■ ■■ lo. All mine are thine, and thine are mine, aud I am glorified in them, 411. •——23. 1 in them, and thou in me, i8z, 183. ■ 124. I will that they whom thou haft given me, be with me where I am, that they may behold my glory, 734, 735-, 736. xviii. 37' For this caufe came I into the world, that I might bear witnefs of the truth, 19. Joh. xix. 7. We have a law, and by that law he ought to die, becaufe he made himfelf the Son of God, 718. XX. 22. Receive ye the holy Ghoft, 267 ■ 28, My Lord and my God, 5'4i, 790, ■ 31. Believe that Jefus is the Son of God, and believing have life in his name, 540. xxi. 17. Thou Lord, knoweft all things, thou knoweft that I love thee, 65S- Jiils ii. 33. Being by the right hand of God exalted, and havino; receiv'd of the Father the promife of the holy Ghoft, he has flied forth that which ye fee and hear, 25-9, 260, 394. iii. If. Ye have kill'd the Prince of life, 575". iv. 23. They took knowledge of 'em that they had been with Jefus, 434. vil. 5-9. Lord Jefus rec^eive my Spirit, I2j, 158, 526, 527, 529, J30, . 738. ix. 6. Lord, what wjlt thou have me to do? 1^9. ■ ■ -II. Behold he prays, 108. ■ ■ ■ I J. He is a chofen veflel to bear my name before the Gentiles, 169. xvii. II. They receiv'd the word with all readinefs of mind, and learch'd the Scriptures daily, whether the things were fo or no, n, 12, 97. 1' • • 23, 24. Him whom ye ignorantly worftiip declare I to you, the God who made the world, 776. xix. 17. Many that believ'd came and confefs'd their deeds, 93. XX. 28. The church of God which he has purchas'd with his blood, i8o> 181, 246,247,405-, 711. xxii. 24. Be baptized calling on the name of the Lord, 170. xxvi. 17, 18. I have made thee a minifter and a witnefs to people,— • from whom I will deliver thee ,* having therefore obtained help from God, 170, 441, fij. ' "I ■ 19. Sanftified by faith in me, 5'72. Rom. i.4. Declar'd to be the Son of God with powers 784, iii. 4. Let God be true, and every man a liar, 57. iv. 4, f . To him who works not, but believes on him that juflifies the ungodly, to him faith is imputed for righteoufnefs, 477. *' 24. Who was deliver'd for our offences, and rais'd again for our juftification, 631. Yi. 3, 4. We are bury'd with him in baptlfm, 68. viji. 5, 4. What the law could not do in that it was weak in the flefli, God fent forth his Son in the likenefs of finful flefh, &c. 178, 203. " ■ 7. The carnal mind is enmity againft God, and is not fubje61: to the law of God, neither indeed can be, 848. ix. 4. To them pertain'd the adoption, the glory, the fervice of God, y/* i6j, 583, 384. ■ y. Over all God blefled for ever, 217, 3f4. ■ ' 33. I lay in Sion a ftumbling ftone, and rock of ofFence, 723. X. 4. They fubmitted not to the righteoufnefs of God, 179. ^,——10. What faith the righteoufnefs of faith? the word is nigh theein thy mouth, and in thy heart : if thou believe with thy heart that Jefus died, and confefs with thy Mourh that God rais'd him from the dead, thou (halt be (■^^-'d, 2j, y/d /yi. xi. 34. Contain' d in this BOOK. xi.' 54. Who has dire£led the Spirit of the Lord, and who ha« been h'u counfellor? 418. ativ. 7, 8, 9. No man lives ro himfelf, and no man of us dies to himfelf. Whether we live, we live unto the Lord, or whether wc die> we die unto the Lord : whether therefore we live or die we are the Lord's* For to this end Chrift both died and rofe again, and reviv'd, that HE might be the Lord both of dead and living, 68, 300, 444, 518, 519, ■——II, iz. We (hall all ftand before the judgment feat of Christ; for it is written, As I live, faith the Lord, every knee (ball bow to ME, and every tongue fhall confefs to GoDi fo then every one of us (hall give an account of himfelf to God, 3j-6, 702. xvi. 17. I befeech you mark them that caufe divifions and offences, con- trary to the doftrine that ye have heard, and avoid them, 822. w ■ ' 2f, 26. The revelation of the myftery which is manifeft to all na- tions, 60. I Cor. i. 2. Call on the name of the Lord Jefus both theirs and ours, 300. ■■ ■ 17. I will bring to nought the wifdom of the wife, and deftroy the underftanding of the prudent. Has not God made foolilh the wif- dom of this world? 779. ■ - 21. Where is the wile, where is the fcribe, where is the difputer of this world? 433. 1 Cor. ii. 2. Not with wifdom of words, left the crofs of Chrift (hould be of no effeft, 780. ■ ■ ■ 7. We fpeak the wifdom of God in a myftery, which none of the princes of this world knew, 36. ■ " 9. Eye has not feenj nor ear heard, nor has it enter'd into the heart of man, what God has laid up for them that love him, 40. * '■ 12. We have receiv'd not the Spirit of this world, but the Spiric which is of God, that we may knov/ the things that are freely given to us of God, 848. ■ ' 14. The natural man receives not the things of the Spirit of God> for they are fooliftinefs to him, becaufe they are fpiritually difcern'd, 37. 5-78. vi. 19. Ye are not your own, but bought with a price, and therefore glo- rify God in your fplrits and bodies which are God's, 444. X. 29. Do ye provoke the Lord to jealoufie ? are ye ftronger than he ? 104. xii. 3. No man can fay that Jefus is Lord, but by the holy Ghoft, 12^, ^39' 579- xiii. 4. Charity fufFers longj and is kindj envies not, vaunts not itfelf, is not puff'd up, 824. ■ II. When I was a child, I thought as a child, 36, ■ " 13. The greateft of thefe is charity, 860, xiv. 9. Except ye utter by the tongue words eafie to be underftood, how (hall it be known what Is fpoken? &c. 795'. ■ 34. God is among you of a truth, 739. XV. 24. He (hall give up the kingdom to the Father, that God may be al! in all, 682, 683. a Cor. i. 3,4. We are comforted of God, our confolatlon abounds in Christ, yi6. ii. 17. We are not as many who corrupt the word of God, 796, iv. 2. Not walking in crafcinefs, or handling the word of the Lord de- ceitfully, 796. ■ '- ■4- God of this world has blinded their eyes, fji. ' 4. Chrift is the image of God, 208, 728. I 6. The light of the knowledge of the glory of Cod in the face of Jefus Chrift, 45, 208, 498. » \ 8. We believe Uierefore we fpeak, j^j. Nnn V:i3i Jn Index of the Texts 0/ Scripture V. 10. We mud ftand before the judgment feat of Chrift, 171. ■ If. The love of Chrift conftrains us, 121, 220, 457, 5-19. •——19. God is in Chrift Jefus reconciling the world to himfelf, 64J jx. 22. Under the law to Chnlt, 169. X. f. Cafting down imaginations, and every high thing that exalts itfelf againft the knowledge of God) sS^-> 5SS» xiii. 8. We can do nothing againft the truth, but for the truth* 822. Gal ii. 20. The life I live in the flefli, I live by faith in theSonof God^ iv. 4. When the fulnefs of time came, God fenc forth his Son made of a woman made under the law, 20. ■ I-.. .29. He that is born after the flefh, perlecutes him who is born af- ter the Spirit, 40, 127. I^h. i. 22. He Is head over all things to the church j the fulnefs of hira that fills all in all, 273, 5-09, 740. jii. 4. Ye may underftand my knowledge in the myftery of Chrift, 32, ■ ■ 8 , 9. The unfearchable riches of Chrift ; to make all men fee whac is the fellowftiip of the myftery, 61, 92, 376, 706. iv. 10. He afcended up far above all heavens* that he might fill all things, 518. «— — 1 1. He gave fome Apoftles, Evangelifts, Prophets and Teachers, 97- "• • 16. Be not children tofs'd to and fro with every wind of doc- trine, 5-80. Phif. i. 17. Stand faft in one fplrlt, with one mind, ftriving together for the faith of the Gofpel, 822. ii. 7, 8. He was in the form of God, and thought it no robbery to be e> qual with God, 144, 701, 724. ■ 10. Every knee fiiall bow to Chrift, and every tongue confels tha£ Jefus is Lord to the glory of God the Father, 3 5-4, 35- 5-, iii. 20. We look for a Saviour Chrift Jefus the Lord, 248, 558. «— — — 21. He ftiall change our vile bodies,— according to the power whereby he is able ro iubdue ail things to himfelf, j9(b, 601. Col. i. If. The nrft-born of every creature, 589. ■ ■ i6. By him were all things created in heaven and in earth: thrones, dominions, principalities, and powers, all are created by him and for him, 342, 45-4, 685. Col. i. 19. k pleas'd the Father, that in him fliould all fulnefs dwell, j^o* •■' 20. By him to reconcile all things, 709. ■ ' ' '■ 26. The riches of the glory of this myftery, 23. ii. 2. That our hearts may be comforted, being knit together to the riches of the full aflurance of underftanding, to the acknowledgment of the myftery of God, and of the Father, and of Chrift. 122. ■ " ' ■- 3. In him are hid all the treafures of wifdom and knowledge, 6/4. ■ to. Complete in him who is the head of all principality and pow- er. 491. « - ■■'■ ■ 19. Incrcafe with the increafe of God, ^12. 1 Thef. ii. y. As we are allow'd of God to be put in truft v/ith the Gof- pel, even fo we fpeak, not as pleafing men, but God who fearchesthe hearts, 4j'i, 45*2, ygj-. z 7hcf. i;. 1 1. He gave 'cm up to ftrcng delufions to believe a lye, 60. iii. 2. That I may be dcliver'd from wicked and unreafonable men, for all men have not faith, 5-48, 770. 1 Tim. i. 17. The King eternal, immortal, invifible, the only wife God, 46, 648. Vi. 10. The love of money is the root of all evil, which whilft fome have coveted after, they have erred from the faith, 825. — ■ " If' »6. Keep the commandments to the coming of Jefus Chrift, who in his own times lliall ftiew that he has immortality, and dwells in light) 207, 649, Cjo, 6J7. m ■■ 1 zi, zz. Contained in this BOOK. *" ■ ' ii) 22. Avoid oppoHcion of fcience falfly fo call'd, which fome profefling have err'd from the faith, 780, 801. xTim. i. 12. I know in whom I have believ'd, and am perfuaded thar he is able to keep what I have committed to him, 124, i2j, 1/6, 6j'8. ii. I 3. He abides faithful, he cannot deny himfelf, 671, ■ ■ " 16. They increafe unto more ungodlinefs, J9. — ■ ' 16, 17. Their words do eat as a canker,- if a man parge himfelf from thefe, he Ihall be a veflTel of honour, 824. * ZT- In meeknefs inftrufting thofe that oppofe themfelves, if per- adventure Godi may give *em repentance to the acknowledging of the truth, 822, 823. iii.13. Evil men and feducers fhali wax worfe and worfe, deceiving, and being deceiv'd, 60. iv. 3,4. The time will come that they will not endure found do6lrjne» but after their own lufts fhall heap to themfelves teachers, having itch- ing ears, and they fhall turn av/ay from the truth, and be turned to fables, J9. 57r. i. 1. Acknowledge the truth which is after godlinefs, 832. * ■ I j". To the unbelieving nothing is pure, but their mind and ccn- fcience are defiled, 38. ii. 13. Adorn the dodirine of God our Saviour, 560. * '■ -14' Looking for the glorious appearance of our great God and Sa- viour, 5-61. Heb. i. 1. God fpake ro us by his Son, i^p, 175-, 175, yaSj 729. •——2. By whom he made the worlds, 711, 729. i—— 3. Being the brightnefs of his glory, and the image of his perfon, upholding all things by the word of his power, 270,271, 506, 711, 728. •——4. He by himfelf purged away our fins, 712. ^——6. Let all the Angels of God worfhip him, 136, 138, 139, 321, 334,642,730. * 7. He makes his Angels Ipirits, 311, 340. ■ 8. Thy throne, O God, is for ever and ever, 341, 691, ■ ■' ' 9. God, even thy God has anointed thee, 341. ——II, 12. Thou, Lord, haft laid the foundations of the earth, 680. — 14. Are they not all miniftring fpirits fent forth to minifler ro the heirs of falvation? 328, 329. ii. 2. The great falvation begun to be fpoken by the Lord, 197. « ' ;. He has not to the Angels put in fubje^ion the world ro come, 443. ■ '8. He was made lower than the Angels 35-1. ' ' I !♦ He that famStifies, and they who are fan(5lified, are all of one, ■ I4» IT- As the Children were partakers of flefh and blood, he took part of the fame, that thro' death he might deftroy him that had the power of death, 209, 272, 280, 589. iii. 2. Mo^ei was faithful, as a fervant in all his houfe, 5-01. ■ ' 3- This man was cotmted worthy of more honour than Mofts, 502, 505. ^ 4- Inafmuch as he who builded the houfe has more honour than the houfe, 5'03. ■ ■ 8. An evil heart of unbelief in departing from the living God, 5'«4, ^ ■ ■■ 16. Whofe houfe we are, if we hold fafl the confidence of our hope to the end, 173, 174. iv. 14. Let us hold faft our profellion, 6S)S. " ■ IT. He was in all things tempted as we are, 200. ■ ' ■- 16. Come with boldnefs to the throne of grace, 117^ vi. 18, By two immutable things in which it is impolHble for Goi f ii6, 380, xi. 27. He endur'd as feeing him who is invifible, 50 . xii. 2. Jefus the author and finifher of our faith, I2S'> 159' S^S* xiii. 7. Whole faith follow, confidering the end of their converfation,829. -•——8)9. Be not carried about wirh divers and ftrange dofirines : Jefus the fame yeilerday, to day, and for ever, 13, 682, 683, 806. Jam. V. 19, 20. If any man err from the truth, and one convert him, let him know that he who turns a finner from the error of his way, (hall fave a foul from death, and hide a multitude of fins, 823. 1 Pet.\. lo. Of which falvatlon the prophets prophefied, — — — — the fufFerings of Chrift, and the glory that (hould follow, 73, ly^. ■ ' ■ - II. Which things the Angels defire to look into 336, 337. •——21. By him we believe in God who rais'd him from the dead, and gave him glory, that our faith and hope may be in God, 493, 5-72. .. I 2z. You have puriSed your hearts thro* a belief of the truth to an unfeigned love of the brethren, 868, 869. ii. 3. Having tailed that the Lord is gracious, 183, 184,509. 2 ?et. ii. 13. Spots are they, and blemiflies in your feafts of charity; fporting themfelves wirh their own deceiving?, 781. »»■ 18, 19. They fpeak great fwelling words of vanity, and allure thro' the lulls of the fiefh thofe who were clean efcap'd from error : whilft they promife them liberty, they themfelves are the fervants of corruption, 59, 787, 827. iii. 10, 12. The day of the Lord comes, 657, 658. 1 Joh. i. I. Our hands have handled of the word of life, 200, 208, 681, ji. 18, 19. There are many Antichrifts ,• they went out from us, but the/ were not of us, for had they been of us, they would no doubt have con- tinued with us, 22. 1 ■21. No Lye is of the truth, 23. iii. 1. When he Ihall appear we (hall be like him, for we (hall fee him as he is, i8y, 311. iv. 2, 3. Every Spirit that confefles Jefus Chrift is of God, 22. „■ II . - 4. Ye are of God, little children, and have overcome 'em, fi^. y. 7, There are three that bear record in heaven, the Father* the Word, and the holy Ghoft, and thefe three are one, 684. , .19, 10. He that believes has the witnefs in himfelf. If we receive the witnefs of men, the witnefs of God is greater, 13. - — II. This life is in his Son : he that has the Son of God has life, 5-11. ^/joh. 7. Many deceivers are enter'd Into the world, who confefs not that Jefus Chrift is come in the fielh. This is a deceiver and an An- tichrift, 23. ——9. He that abides not in the doftrine of Chrift has not Godj ^95*, Jude I. PrefervM in Chrift Jefus and call'd, 858. - -4. Contend earneftly for the faith that was once deliver'd to the Saints, 21, 22. •——21— —2 5-. Look for the mercy of the Lord Jefus to eter- nal life : to him who is able to keep us from falling, and to pre- fent us faultlefs before his glory with exceeding jey : to the only wife God our Saviour be dominion and praife for ever, I5'6, 276,523, S/S. Rev. i. 5, 6. To him that lov'd us and wafh'd us from our fins in his own blood, and has made us kings and priefts to God and his Father be glory, 708. »»i .1 8 . I am Alpha and Omega, the beginning and the ehdj C6^» u 18. He has il\e keys cf death and eternity, j-a6. Contained ift this BOOK. ii. 23. I fearch the hearts and try the reins, lyi, 6^6. V. I. I law a book uritcen and lealed, &c. 624, 625-, 6z6, 62.7. xiv. 12. Here is the patience and faith of the Saints^ they keep the faiih of Jefus, 32y, xvi. II. He is faithful and true, 671. XX. 10, II. I faw a great white thronej and him that fat upon it. ■ I (aw the dead fm^l and great ftand before God, 172. xxi. 3. The tabernacle of God is wich men,*— —and God himfelf fhall be with *em, and be their God, 739. xxii. 2. The throne of God, and the Lamb, 736. ■ I 19. Worlhip thou God, 453. ■ 13. I am Alpha and Omega, 66^. — - 20. He that teftifies thefe things faith, I come quickly ; Amen, evea fo come Lord Jesvs, 8 j9 N n n 3 AN An Index of fome Things A N INDEX Of fome things contained in thefe SERMONS. A. B R A H A M 'j faith in a promife was of the fame fjature Tvith oftrs in a myftery^ Page 43, 51 Angel. The Angel who led the Jews was Chrift^ 173, 194, ipp, 205), 56*9 Angel's apparition was in teftimony to Jefhs, 313, Trove the Deity of Chrifi by their fervice to him in the wiUernefSi thegardeny at his refurreEiion and afcenfton, $ 1 7> $ 1 8, 3 ip, (5^7 Preach the Gofpely 325 Dejire a reformat ion ^ r3 24 Are kind to faithfnl miniflers, 925 Lovers of orthodoxy, l^Jy 3^^ Attend our affemhiies% 330 Admire Contained in thefe Sermons. Jidmire myfteriffs in religmy 351 Own no creatures above 'em^ j^o ne humblefi of all God's fervants. 7^61 Chrifi no fuperangelical creature : fuch a Being Could make no atonement ^ 404 Receive no Tvorfiip, 454 Is both too little and too great, 5^5, 59 S Is not capable of fujfering as Jefus did, 597 Is no example of faith y 5pp Could not be Jirengthen d by the Angels asChriJlwasy 600 JVor be rewarded in heaven^ 6^0 Durft not pnvoke God to jealoujie by receiving 'wor- jhipy 65)0 A R I A N s perfecutors from the beginnings 116 No difference betiveen their Polytheifm and that of the Heathen, 135 Notorious creed-makerSy 815 Cive a Jilly account of the creation. 773, j'jC B. BELIEVING inconjtflent with perfecution^ 89, po, 125 Mah^s people ufeful to the world, 105. 561 The only principle of ferious piety ^ 120,155, 807 Gives hope in deathy 124, 1 5 5, 15^, 224 Is of fever al kinds y 458 Goes upon more than moral evidence y 472, 474 Bible hated becaufe it's a rule, 11 j May be nnderftood without much critical learning, B I D D L E *s vain imaglnaiionsy C^02, 64 5 Body cf Chrifi nn to be adored. 104 N n n 4 pAT An Index of fome Things c- CIatechism jijfemhlfs commended^ 6^ 15798, i 199 ^r. Trofle'/ vindicated^ 837 May be exprefs'd in Scripture -language, 687, 588 Charity promoted by faith, 302, 819 Not inconfiftent ivith z^ealfor the truths 303, 820, 821,822,87^ Suppojes an agreement in the faith, 873 Confefs'd by all people to be needful^ 81 5, 8^5 To be examind by mens lives^ and not by their talk, 8i 497 His great nefs and the Father's mentiott d promifcHOHjly ^ 273, 274, Z75> i99* S005 484, 512, ^^^> ^^^> <^S9> 702, 703, 75)1, 7^2. The ultimate ohjeSi of duty ^ 5195885 ^d religious worjhipy ^i^^ ^20 Forgives iniquities, and heals difiaJeSy ^yo His human nature not worfiip d. ^^j Christianity?^^ greatefi advantage to na- tural religion^ 1(54, i<^5' ^^7> 220 Church not the pillar of truths 2 z Communion with God defcrih'dy no Confessions of faith publiflo'd by all the Pro-^ teftant churches^ y^j A very needful duty^ ^ ^^ Efpecially in minijiersy 27c Conversion the work of Chrifl as he is God^ 271, 273, 40(5, 479, 50P, 53(5, 557 Consolation of believers the gift of Chrifl, and yet peculiar to the great Gody 460, 481, ^83, 514, jij Creation aflrib'd to Je/us, kj j, i (55 Mt as an inflrumenty 343, 441, 442, 45,^, ^^^^ Crtlbd s, the Nicene animadverted on, 28,1^^ That commonly called the Apoflie's very imperfeEiy 222 The Deity of Chrifl not eflabUJh*d upon any human authority y ^ ^^ Critical learning often abus^dy 140, j 50 Generally triflingy 44P, ^34, ^j^, ^^^ D. DEITY never fo glorious as in redemption y 1 1 8 Always under ivd, n%A Chrifl' $ D. fgur'd in the mercy featy 3 59 What the Jews Juppofd him to claim, 7 1 5 ARe^ An Index of fome Things A Redeemer* s B, very dejiridfle^ 88} David his throne defcrib^dy 148 E. Mr, "P M L Y N 's horrid charge againfl the Dijfentersl -C' 304, 6/^6 Enthusiasm a reviling name for trmhy 5 8, 245,246,748 More terrible to fome people than ^ithcifhy 8 84 Railing -with this word the laft effort of a hafjled caufei 802, 804, 8o5 Error, the progrefs of ity 825 Sometimes inconfiftent with religion ^ 23,221, 79} Alivajs changing^ 784 Everlasting, a divine titk^ 1 5 1, 6*77 Ajcrib*d to Jefus, 679 FAITH, how difiinguifh'd from k^owledge^ 12, 13,42,540 A dependence on God*s authority ^ 66 y 850 No zeal for faith is a breach of liberty ^ 1 5 3 , 244 Certainty in the faith very different from infallibility^ 201, 22d, 562, 881 As needful as holinejsy 474> 47^ Effential to duty^ 553, 7^4 Never to be muz,z,led, 5 i 1 5> 2 id, 5^4. Proves the truth of his human nature, 588 Is a ground of love t9 him^ 250, 25 I, 282, 285 HuMii. iTY promoted by revealed religion, 301 Jehovah An Index of fome Things I. JEHOVAH the incommunicMe mme of Cody 508 The name of Chrifiy 789 JEWISH religion better than the Chrifiian^ if Jefm is not Gody 159, i<^o, 161^ 172, 1^6 Immanuel, the word explain dy 199 ^11 the works of nature, gracey and providence ^- firib'dto God-man, 7ii>7^^5 7^35 7^4 Imposition, falflj chared on thoje who believe a Trinity y 54 Incarnation a fundamental articky 22, 205, 681 The ntofi familiar difcovery of a God^ i^6y 205 Gives the nobleji example of duty, 69 Not believ'd by the Heathen, 211 u^lways foretold. 255, 2 5 (J Infinite evil of Jtny 3 59, 478, 8o(5 J N Q^u I s I T I o N, not Jet up by the Trinitarians, 462. Judge, the name of Gody 171,172,511,705 The name of Chrifly 171, 356, 794 As fmh is not the obje^ of juorpipy 157, 493, (^42,75(^,791 I^Tot dijcover'd by reafony 40 1 Mufi partake of both naturesy z6^, 399, 400, 4P5>494' 708, 72$ MiN isters ought to be no time ferversy iy6:^ 377, 37^5 45 JE Should not be Jilent upon the Deity of Chrifiy 447, 448 Mufi not deceive the world with ambiguous phrafisy 49 5» 5<^2,794 Miracles, an atteflation to a my fiery y 571 Wrought by Chrifi in a divine manner y 541^ Morality, the befi examples of it among Chri^ fiiansy 6jy 11^ Is promoted by revelationy 1 07, 2 2 i Mysteries, the meaning of the wordy 830 Are frequently affirmed to be in Chrifiianityy 37, 34^' 345?> S31 Mufi be made publicly 81, 378 As eafily believ'd as prophejiesy 45 Or promifesy 5 1 Appear in all nature » 48, 5 2 2, Compafdwith a^s of felf'denialy ^^\ 534, 848, 849 .1 The An I N D E X of fome Things The glory of the Go/pel, 6iy 348, 577, yo6 Not to be deniedy 5 5, 115, 549, 845 Nor explain d, P3>5>5' 2.$ i, 30(^, 522, 845 Necejfaryto duty, 68 EJpecially to prayer. 70 Arguments for humility ^4 O-wnd among the Heathen 7(^ yind the Jews, 77, 84, 832, J^ljiingui^jb our cafe from that of the Devilsy 117, 225 Cmfefs'd to he in the Gofpel by thofh that hate it, 134, 20(^ QjJnd in he :>n^ 715 Never reaxv'd but ffpon a divine tefiimony^ 207, 221,535,7675832 u4ppe-ir in the human natme of Chrift, 212 In the -whole of redemption y 279, 280 Vleafing.to our Saviour y 421, 435 N. ^TEW Scheme m account of ity 752, 774* ^ 779.853,854,855 Their preachers compard with the jipofilesy 410, 77<^> 805 Do not advance holinefs, 457> ^^^ Have not Jix^d the meafures of duty f 445 Betray us to popery^ 7 5 7> 8 1 4 No publipers of the Gofpel, 447 Have no union among *em, 75^ Compared Tvith the religion of the Heathen, 447, 448 Irrational and ahfurdy 5(^4, 778, 779 Very different from orthodox preachers^ 44 8 > 5^5> 564 CuiUy offiufflingy 449, 450, 45 1, 537>5<^5» 855 Selfcontradi^ingy 450, 755 JkpreciAts Contain'd in thefe Sermons. Depreciate Chrifiy 545, 547 Falfe -witnejfts for Cod, 45 j, yp^ T^eir notions undeJirMe^ 551 Void of charitp 754, 870 O MNIPOTENCE afcrih'd to Chriji, (^59, ^^^^ 700 Omnipresence affirmed of a Saviour, ^/^6 Omniscience attributed to Jefus, 201, 5-71, 572- Passion very dangerous in dijputes, 11 1, 78 f Mr. Pierce faith the common opinion of the Tri^ nity, has its chief advocates among Jefuits, 7^9 ui confejjion of his faith, 759 His notions compared with Porphyry*; 772, His ungrounded flander, 772 His low jefi upon Chrifi Jefus, 781 His unfair quotations, 808, 8 lo Persons in the Trinity, 79 3 Per fever ance of Saints, 490 Ferfecution inconjiftem with faith in Jefus, %9, 1 2 f , iz6, 302, 303, 870, 875 Philosophy changeable^ 14, 48 Cannot explain myfieries^ ?S5 94> if<^ Popish An Index of fome Things Popish flories ridicfdous, 80 Retirements needle fsy 115 Tre-exiftenee ofChrifly 14^, 210 Protefiant principles maintain d bj thoje who believe aTrmitj/y 7P<^j7P7 REASON, its ufe in the Gofpely i i,'i2, 41, 4^, 504 jis carnal, it rifes againfl all revelation, 2 85 Asoppojtte to duties as it is to mjfteries^ 50, 438, 524, 847 Not a ftifficient guide in religion^ 222 To be fan^ified as well as the 7Vill, 848 Submits to the grace of God^ 287, 288, i^o Religion /i talking to God rather than talking of himy 1 09 Revelation necejfary to the werk^ of prayer ^ 116 Recommended by praElical Sermonsy 287 Resurrection as myfterious a doElrine as the Trinity 758 Of Chriji afcrib'd to each perfin in the Divine Na^ ture, 258 Chrifl both the pattern and author y 45)^ Righteousness, Chri^ out righteoufrefs, 179, 2^9 Troves his Deity, 857 SAEELLIANS ^21,751 Salvation, Chrift as God is our Jalvation, f04, 505 Satisfaction necejfary y 218 Same Perfon both gives at^d receives it » 5^0 Contained in thefe Sermon s. Proves his Deitp 1^6, 258, 338, 339, 405, Detjy'd by thofe who difpnte his Godhead^ i^'S, 3 3 8, Not to be comprehended by reaforiy 33-7 S Av -L a bigot and freethinker y 9 1 A convert y cjl Scepticism fataly 60 ScRiRTURE gives the beji phrafeologyy 2 8 Aiofl intelligible y 147, 149 Conjequences condemn d by thofi that uje Umy 458 A complete rule of faith ^ 4^9 Never denied by «j, ^04 A dangerous book^if Chrifl is not God, 5(j3, 5(^4 Little of it us' d in the fiile of the Arians, dSy, 754' 79h ^i^' Selfexistence the ejfential char^^er of God, 758 ^ Denied to Chrifi by fome modern writer s, 854 Sin Jpoils free-thinkwgy 25) i Sincerity evident in our confcffng the Deity of Chrifi y 347,348, 353, 448,4fi,4f5, 4f9, 4^0, 4(^9, 495, 510, 531, j-65, 749, 792, 7Pr- In vain pretended to by fever al people y 787, 814 SociNiANS their expofitions of i Tim. iii. i6» 131 Jon. i. I. 6^0 Luke i. 35. 784 Say no more of Chrifi than the Jews, 616, 6^0 y 781 Ot4t of faflmn at prefenty 784 Son of God exprejfes a Divine Ndtiire, (5 15, 722, 744, 782; Spirit how grievedy / . ^'^ Does the great eft thingSy 77^ The only fuffcient teacher, ^^, 242 His Deity the ground of pr apical religion, i o 5 O o o Spi- An Index of fome Things Spirituality of Gody 6^6^ 6^j Denied by Socinians, 781 Stephen as good a believer as David, 158, 159 T. TEMPTATION Chrifi in the wildernefsy Tongues a gift pecmtar to one age^ ^1-3 5, 437 The greateft of all miracles^ 43 y Trinity believ'd only upon the 7Vord of God, The author of converjiony 40 (S Confounded by fome late author s^ 455 ?7eC€Jfary to be known-, 45^,457 Worfl)ifd in baptifm, 489 The giver of comfort^ 515 The fountain of falvation^ 610 Difiinguifi'd in ferfons, , 621 Banter d by unbelieverSy 847 Transubstantiation an ufelefsdoBrincy i6y 27 uin infiik upon reajon^ 52, 699 Compared with the Trinity in Orgumsnty 102 Jn praUical religion^ J'^03> 104 XJnpeaceabley 105' MobbifJjy 106 Ferfecutingj 106 y. UNBELIEF the root of all mfUty] ')^,ii^y Increafes to more error y 60 Voices a manifefiation of God, ip i Union with God and Chrifi^ 185 JVrath Contain d in thefe Sermons. W. WRATH of God direEled againji Chrifiy 1 1 8, 280, 281 Word, Chrifi the Word, 1 99 Worship peculiar to the Deity, 1 3 8, 140, i65, , ^ 3^3' 355> 4S>7>702. G/V^^ toChrifl, 157, 1 58, 354, 484, 485, 791 Supreme #?W fubordinate, a fooUpj diftinEiion, ^<^iy 675,755,737,790 C/f^r notions of it very needful, a 59 JVtf ^^/'-z/Zw^ commandment ever appointed it to a crea" me, 7')7yl9^. z E Ah for the truth cf ahfihte necejfitj, 3 7 jf FINIS. Jhefirji nine /ermons are fo uncorreB, that the fenfe in many places is quite loft : the other part of the book was put into belter hands ^ I therefore defire the reader mil pleafe to amend thefe Errata. PAGE 4. Line 10. for voant read reaming, p. 7. 1. 50. for their r. thine, p. 1 1 . 1. 3 3. for mm r. men, p. 14. 1. 26. tor the r. they. p. 16. I.4. for i Cor. r. 2 Cor. p. yo. 1. 13, for loofe T.lofe. p. 64. 1. 18. fer thofe r. /^f/^. p. 67. 1. 35-. for and r. r/:?tff. p. 71. I. i. for that r. ?/^c/«. p. 77. 1. 17, for V. r. ix, p. 82. 1. 24. for roaroHght r. -wrought, p. 83. 1. 35-. r. fecond. p. 36. r. ftfWf. p. 37. r. a nertf. p. 39. r. rf/gfry^. p. 89. 1. 4. for z Ep. r. Eph. p. 91. 1. 3. for the r. their, p. 97^ 1. 28. for vi. r. iv. p. 105-. 1. 16. for vporking r. roafljing, p. 107. 1. i . for /;;y r. cry. 1. 24. for of r. for. p. 108. 1. 35'. dele bravenefs. p. 109. I. 30. for c^ r. off, p» 110. 1. 20. for imputod r. imparted, p. iii. ]. 20. for xcviii. r. xv'iii. p. 112. 1. 19. for ar. an. p. 125^, J. 15. for viii. r. v;ii. 1. 14. for xi, r. xii. p. 827. 1. 23. after Rule dele period, p. 1 yf. 1. 1 1. for then r. /^^. p. 164. 1. 9. for »5 r. /^ew2. p. i^y. 1. 18, for »fl/«re t. author, 1, 3^*. iox then^ v.. there, p, 201. I. 12. after as r. //;^. p. 206. I, ly. for £. r. I. p. :t24. 1. 17, foro/r. /^c. p. 325*. 1. 12. for thefg r. /;^