If*. *LfyM$1\ from f 0e feifiratE of (professor ^amuef (WXiffer in (Jttemors of 3ubge ^amuef (gtiffet QSrecftinrtbge (presenfeb fig ^amuef ®tiffer QBrec&inribge feong to f 0e feifimrs of (princefon £0eofogicaf ^eminarj 5^C A N ILLUSTRATION O F THE DOCTRINES O F THE CHRISTIAN RELIGION, WITH RESPECT TO tVA/ftl/: a/lltfwK FAITH AND PRACTICE, UPON THE PLAN OF Cfte aOemMp's ©Dorter Catetfnfm. COMPREHENDING A Complete Body of Divinity. BY THE LATE REV. ANJ0TLEARNED Mr THOMAS BOSTON, MINISTER OF THE GOSPEL AT ETTRICK, AUTHOR OF THE FOURFOLD STATE, A VIEW OF THE COVENANTS, \3c. IN THREE VOLUMES. VOLUME III. HOLD FAST THE FORM OF SOUND WORDS. — 2 TIM. i. J3- THE SECOND EDITION EDINBURGH: PRINTED BY SCHAW AND PILLANS, FOR THE REVEREND JOSEPH JOHNSTON, D R U M M O N D S TR E E T. 1796. CONTENTS OF THE THIRD VOLUME. Of the fifth commandment, continued Page 3 'The duties of kufbands and wives ib. 2 he duties of children to parents 6 The duty of parents to children 8 The duty offervants to maflers 1 7 The duty of maflers to Servants 12 The duty of people to miniaers 2$ • The duty of minifiers to people 27 The duty of ruling elders nd people 1 S The duty of magi'irates and fubjecls 37 The d ties of other relations 40 The fins forbidden ib. Of the reafon annexed to this command ' 44 Of the fixth commandment 51 'I he duties required $3 The fins fo r hidden 5 6 Of the feventb commandment 69 'J he duties required lb. The fins forbidden 74 Of the eighth commandment So The duties req^red 81 3 he fins forbidden S3 Of the ninth commandment locy The duties required lb. The fins forbidden 1 1 4 Of th tenth commandment 131 The duties required 133 The fins forbidden 151 Of mail's inability to keep the law perfeclly 1 77 An explanation of Gen. vi. 9. in the notes 1 S3 Of ( a ) Of Jin in its aggravations Page 1 88 Of the defert of fin 195 Of the means of fahatien in general 200 Of faith in Jefus Chrifi 206 A71 explanation of Gen. xv. 6. in the notes 212 Of repentance unto life 220 Of Cbrifs ordinances in general 226 How the word is made efifeBual to filiation 232 How the word is to he read and heard 239 V he duty of attending on ordinances 247 A caveat againf receiving the gofpel in vain 257 The danger of not comply i?ig with the gof pel-call 270 How the facraments become efjfeBual to falvation 277 The nature 0/ the facraments. 283 Gen. xvii. 10. explained in the notes ihi 5 he number of the facraments 289 The nature of baptifm 292 Gen. xvii. 12. explained in the notes 298 Gen. xvii. 14. alfo explained in the notes 299 The nature of the Lord's f upper 301 Of the worthy receiving of the Lord1 s f upper 310 The ??ecejjity of felt-examination 320 The djnger of unworthy communicating 335 The nature of prayer 352 jl difc our fe on fe ere t prayer 367 Of the rule 0} direBion in prayer 3 84 7 he preface 0 -the Lord's prayer 39° 5" be firjl pe tit ion 397. The fecond petition ■ 403 The third petition 421 The fourth pe tition 437 The filth petit on 450 Thefixth petition 458 Gen. xxii. 1. explained in the notes 459 Ext rails from the author's notes on part of Gen. ii. %3 iii. in the notes 461 The conclusion of the Lord's prayer 480 ji difcourfc on the experimental knowledge of Chrifi 488 Of the right improvement of a time officknefs and mor- tality 504 Two forms of perfonal covenanting by the author 517 AN AN ILLUSTRATION THE DOCTRINES THE CHRISTIAN RELIGION. OF THE FIFTH COMMANDMENT, CONTINUED. Secondh T COME to (hew the duties more peculiar to each *' X party. i. The duties of the hufband of this fort may be reduced to this one, viz. that he carry himfelf towards her as a head for her good, ruling her in the fear of the Lord. It is not a name of power only, but of duty ; for he muft be fuch a head to her as Chrift is to the church, Eph. v. 23.. And whofo reckon upon the authority of that name without eyeing the duty of it, put afunder what God has joined in his grant, and will join when he calls men to an account. 2. The duties of the wife may be reduced to this one, viz, fubmitting herfelf to her hufband as her head, Eph. v. 22. 23. She is not to lord it over him, but to be fubject to him^ And in this refpect there is a reverence and fear of the huf- band enjoined the wife, Eph. v. 33. 1 Pet. iii. 2. which is a due regard in the heart to his character as a hufband, feeing in that God has put of his own name upon him, God him- felf being called our hufband j a fear to offend him, flowing from love, venting itfelf in fpeaking and carrying refpeclfully to him, 1 Pet. iii. 6. Now, the hufband as the head of the wife owes her, 1, Protection, fo as fhe may be as fafe and eafy under the covert of his relation to her as he can n^ike her. For this caufe God has given the hufband as a head to the weaker vefTel ; and therefore it was an ancient ceremony in marriage A 2 for 4 Of the Fifth Commandment, for the hufband to fpread his fkirt over his wife, Ruth iii. 9, He is to protect her to the utmoft of his power from the in- juries of others, 1 Sam. xxx. 18. ; and particularly from the infults, whether of children or fervants in the family, as well as neighbours, Gen. xvi. 6. And if fo, furely he himfelf is not to bear hard upon her, but to fhew her a peculiar ten- dernefs as the weaker vefTel, a tendernefs to her body and fpirit too ; and not to fuffer her, far lefs to oblige her, to di- ftrefs herfelf above meafure. On the other hand, {he owes him obedience, a fubmiflion to, and compliance with, his admonitions. It is obferved of Job's wife, for as ill as fhe was, when he calls her a fool, fhe does not give him the fame epithet again. Reafon it- felf teaches, that whofo puts himfelf under the protection of another, muft-be ruled by that other, and not by himfelf. 2. -Provifion, 1 Tim. v. 8. The hufband ought to provide for his wife, and cheerfully furnifh her with what is needful and convenient, according to his ftation and ability ; and lay out himfelf by all lawful means for her comfortable thorough- bearing. And this he fhould have an eye to, not onlv for the time of his life, but even after his deceafe. And, on the other hand, the wife ought to be helpful to her hufband by her frugal management, Prov. xxxi. 27., And God's word and frequent experiments plainly fliew, that 3 man's thriving or not thriving has a great dependence on his wife's management, Prov. xiv. 1. While he, then, is bufy without doors, fhe fhould be careful within ; and there- fore it is recommended to women to be much at home, Tit. ii. c. Yet fhe may well go abroad when her bufinefs calls her, as Abigail did, 1 Sam. xxv. 3. Lofty, Direction, with calmnefs inftructing her, how fhe fhould carry in every thing, both with refpect to things of this life and of the other, Prov. ii. 17. He ought to be as eyes to her, which have their place in the head, and fo fhould be capable to guide, 1 Pet. iii. 7. On the other hand, the wife fhould be pliable and teach- able, 1 Tim. ii. 11. ; yea, and be ready to feek inftruction from her hufband, 1 Cor. xiv. 35. She fhould be obedient to his commands and directions, ver 34. ; for in every thing wherein the law of God has not bound her up, the huf- band's will ought to be complied with, Eph.v. 24. Gen. iii,' 16. The reafons of the hufband's duty are thefe. I. Becaufe hufbands are appointed to be fach heads as Chrift The Duties of Hufiands and IV i its. Chrift is to the church, Eph. v. 25. And if men would re- flect on this, it would make them very dutiful, and bear with many things, as Chrift doth, elfe We would be ruined. 2. Becaufe thy wife is thy own fleih, thy fecond felf, ver, 28. 29. ; and fo undutifulnefs is monftrous, 3. Becaufe me is the weaker vefTel, 1 Pet. iii. 7. ; for it hath pleafed the Lord to exercife the woman with a fpecial meaiure of infirmity, both natural and moral. The reafons of the woman's duty are thefe. 1. Becaufe the woman was created for the man, 1 Tim. ii, 13. compare 1 Cor.xi. 9. 2. Becaufe the woman was the fir ft that finned, 1 Tim. ii. 14. compare Gen. iii. 16. 3. Becaufe fhe is the weaker veiTel. life 1. Let all fuch as have been, or are in that relation, be humbled under a fenfe of their fin in that point, and fly- to the blood of Chrift for pardcn. And let every one look on that relation as a ferious matter, in which people muft walk with God, and under which they are bound to fo many duties, of which they muft give an account to the Lord. . 2. Let hufbands and wives ftudy to make confcience of their duty one to another, and frame their life accordingly. For motives, confider, (1.) God lays them on. Nature may ftorm at them, but they are God's commands; and whpfo breaketh over the hedge, the ferpent will bite. (2.) Your marriage- vows and voluntary covenant engage to thefe. Though we forget them, God does not, and will not. (3.) Your own comfort depends upon them; and fo does the happinefs in that relation. LaJ/yy Death comes, and that will diffblve the relation. Therefore, before that awful event, let every one make con- fcience of performing their refpeclive duties, that they may die in peace. As to the relation betwixt parents and children, fee Coh iii. 20.21. " Children, obey your parents in ail things: for this is well-pleaiing unto the Lord. Fathers, provoke not your children to anger, left they be difcouraged." In the firft of thefe, we have, 1. The duty that children owe to their parents ; and that is obedience in all things lawful. The word rendered obey, points at obedience flowing from inward refpect to them, 1. The reafon of it; it is plea- fi.ng to God, who has enjoined it. In 6 Of the Fifth Commandment, In the next place, we have the duty of parents to their children. Where, i. There is fomething fuppoied, that they mufl ufe their parental power and authority over their chil- dren for their good. 2. Something exprefted, that they ufe it moderately, not abufe it to the irritating of them, left they crufh them, and make them heartlefs. Parents and children muft carry to one another as they will be anfwerable to God, who has given them their orders. Here I Ihall mew, 1. The duties that children owe to their parents. 2. The duty of parents to their children. Firfy I am to fhew the duties which children owe to theif parents. i. Singular love to them, as the parents ought to bear to them. This is called natural affection, the want where- of is accounted among the moll horrid abominations, Rom. i. 3 ( . Such a natural affection did Jofeph fhew to his lather, Gen. xlvi. 29. when " he went to meet him, fell on his neck, and wept on his neck a good while." 2. Reverence and fear. Their fear is to be fquared with love, and their love falted with fear, Lev. xix, 3. The mo- ther is there particularly mentioned ; and that, in the firft place, becaufe, as people are ready to break over the hedge where it is loweft, fo children are moll: apt to defpife their mother ; and they being much about her hand while young, left familiarity breed contempt, God hath exprelsly provi- ded againft it. They muft have a confcientious regard to that authority God has given them over ^them, and fear to offend them, as thofe who to them are in God's ftead. 3. An outward reverent and refpe£tful behaviour to- wards them. They ought not to be treated rudely by their children, as if they were their companions, Mah i. 6. ; but they ought to fpeak refpeclfully to them, Gen. xxxi. 35.; and carry refpectfully to them, Prov. xxxi. 28. 'ihis was Solomon's practice, even when a king, 1 Kings ii. 19. ; for as the candle, if lighted, will fhine through the lantern, fo reverence in the heart will appear in the outward car- riage. _ - 4. A ready obedience to their lawful commands, Col. iii. 20. If it be not contrary to the command of God, they ought to obey. Subjection and obedience to parents is the honour as well as the duty of children. Jofeph's ready obe- dience to his father is recorded to his commendation, Gen. xxxvii, The Duty of Children to Parents* 7 xxxvii. 13. Yea, Chrift himfelfwas a pattern to children in this regard to the parental authority, Luke ii. 51. 5. Submiflion. They are to fubmit to their inftruclions "and directions, readily receiving them, and complying with them, Prov. i. 8. Man being born like a wild afs's colt, has need to be taught. They are to fubmit to their reproofs and admonitions, to take them kindly, and amend what is arnifs, Prov. xiii. 1. Yea, they are to fubmit to their corrections, for the folly bound up in their hearts makes the rod necef- fary, Heb. xii. 9. They are children of Belial, indeed, that ■will not bear this yoke of fubjection. 6. Bearing with their infirmities, and covering them with the wings of love. Whether they be natural or moral in- firmities, they would beware of defpifing or infulting them on that account, or any way expofing them, as fome foolilh youngfters "are apt to do, Prov. xxiii. 22. Gen. ix. 22. 7. Following their reafonable advice, and taking alongft with them the authority of their parents, in order to their calling or marriage. That children ought not to difpofe of themfelves in marriage without the confent of parents, is the conftant doctrine of the Proteftant churches. And the rea- ions are thefe. (1.) The fcripture gives the power of ma- king marriages for children to the parents, Deut. vii.3. Jer. xxix. 6. 1 Cor. vii. 37. 38. Yea, even after parties have confented, it is left to the parent, whether to give his abufed daughter to him that has been guilty with her, Exod. xxii. 16. 17. (2.) The moft approved examples of marriage in fcripture go this way, Gen. xxiv. 3. 4. xxviii. 1. 2. and xxix. 19. Judg. xiv. 2. Laf/y, The reafon is plain ; for the child cannot give away any thing that is his parents againft their will. Now, the child himfelf is the pa- rents, a part of their felf-moving fubftance, in which they have a moft undoubted property. So, when the devil was permitted to fall upon what was Job's, he fell upon his children, and killed them in the firft place. Yet, upon the other hand, no parent can force a child to marry fuch and fuch a perfon ; for confent makes marriage, and that which is forced is no confent. The child muft be fatistied as well as the parent, Gen. xxiv. 57. So the fhort of it is, that the confent of both is necefiary, and that the parent muft nei- ther force the child, nor the child rob the parent. 8. P.eadinefs to requite their parents when they are in need of it ; that as they did for them when young, fo they mull: 8 Of the Fifth Commandment, muft do for them when old, or reduced to poverty. This God requires ef children, i Tim. v. 4. It is a piece of that honour to parents which the fifth command enjoins, Matth. xv. 4. 5. 6. 80 did Jofeph, Gen. xlvii. 12. This was a piece of duty which the Lord performed to his mother while he hung on the crofs, John xix. 27. 9. Lafllyy In a word, children mould fo live as they may be an honour to their parents ; for according as they are, their parents are either credited or afhamed. Yea, and when they are dead and gone, they fhould be reverently remem- bered, their wholefome advices religionfly followed, and their debts fatisfied, fo as no body may get occafion to reproach them when they are away. life 1. This may ferve for conviction and humiliation to us all, who either have had parents fince we came to the years of difcretion, or yet have them. Who can fay in this, I have made my heart clean ? 2. I exhort fwch as have parents, whether one or more, to be dutiful to them, according to the word. There is in- deed a great difference betwixt children in their father's fa- mily, and thofe forisfamiliated, who, by tacit or exprefs confent, are left to their own difpofal $ but the duty of fi- lial affection, reverence, and gratitude, abideth. For mo. tives, confider, (1.) That parents, with refpecl to their children, do in an efpecial manner bear an image of God, as he is our Crea- tor, Frovifor, and Ruler. So are parents thofe from whom, under him, we had our being, by whofe care and govern- ment God provided for us, when we could neither provide for nor rule ourfelves. (2.) Hence it is evident, that do what we can to them, or for them, we can never make a full recompence, but, af- ter all, mufYdie in their debt. But how little is this con- sidered by many, who look on what they do for their pa- rents in a magnifying glafs, while they are blind to what their parents have done for them ! (3.) Laft/y, Confider, that God takes fpecial notice how ye carry to your parents, Col. hi. 20.. It is a piece of duty which God readily regardeth according to his promife 5 and the neglect thereof ufeth not to be overlooked, but as it dif- pofeth to an ill life otherwife, fo God readily pays it home$ fo as the fin may be read in the punilhment. Secondly, I come to confider the duty of parents to their children ; and 1 may take up this under five heads, viz. 2 while The Duty of Parents to Children. p While they are yet in the womb, while in their infanc)», from they time they come to the ufe of reafon, at all times, and when a- dying. i. The duty which parent3 owe to their children while yet in the womb. ifty Parents are obliged to ufe all care for the prefervation of the child, to beware of any thing that may harm the child in the belly, and efpecially that may procure abortion, Judg. xiii. 4. 2d/y, Dealing with God in behalf of the child, praying for its prefervation, and for its foul, as foon as it is known to be a living foul. I think that no fooner fliould the mother or father know a living foul to be in the womb, but as foon, with Rebekah, they fhould go to God for it, Gen. xxv. 21. 22. If Hannah could devote her child to God before it was conceived, 1 Sam. i. 11. Chriftian pa- rents may and ought to devote their children to God when quickened in the womb. Whofo neglect this, coniider not that then the child is a finful creature, under the wrath of God, and the curie of the law 5 that it is capable of fancli- iication, muft live for ever in heaven or hel^ and that poffi- bly it may never fee the light. Lqftiy> Labouring by all means that it may be born within the covenant ; which is to be done by parents ma- king fure their own being within the covenant ; for fo runs the promife, " I will be thy God, and the God of thy feed." 2. The duty they owe to them in their infancy. ifi Parents fhould blefs God for them when they are born, Luke i. 67. &c. Children are God's heritage ; the key of the womb is in his hand ; he gives them to fome, and with- holds them from others ; and they fhould be received with thankfulnefs from the Lord's hand. idly> Giving them up to the Lord as foon as they are born, renewing the dedication of them to God, and ac- cepting of the covenant for them; and procuring to them the feal of the covenant, without any unnecefTary delay- Under the Old Teftament, infants were to receive the feal on the eighth day. Now there is no fet time, but common equity bids take the firft opportunity, and not delay it needlefsly. The undue delay of circumcifion was punifhed in Mofes, Exod. iv. 24. ; and the delay of baptifm cannot but be difpleafing to God too, as a flighting of his ordi- nance. Vol. III. B 3d/y, io Of the Fifth Commandment* 2dly> Tender care of them, doing all things necefFary for them, while they are not capable to do for themfelves, If. xlix. 15. And here it is the duty of the mother to nurfe the child herfelf, if fhe be able, Hof. ix. 14. And this care of infants, the burden of which lies moft on the mo- thers, is one great piece of their generation-work, wherein they are ufeful for God, and which they ought to look on as ipecial fervice for their comfort in the trouble which therein they have. 3. The duties they owe to them from the time they come to the ufe of reafon, and fo forward. ljly They are to provide for them, aud that aye and until they be in a capacity to provide for themfelves., 1 Tim. v. 8. This arifes from the natural obligation and inftincl that is common to men with beads whereof the wildeft will feed their young till they be able to do for them- felves. Thus parents are, (1.) To provide fuitable mainte- nance for their children for the prefent, and to lay out them- felves for it, though with the fweat of their brows. (2.) And, as God profpers them, they are to lay up fomething for them, 2 Cor. xii. 14. ; for though the pofTeffion be their parent's entirely, yet he is ftinted to the ufe of a part, ac- cording to what is necefTary. Only no man is to take from prefent neceffities for future provisions ; but what God has given, let men take the comfortable ufe of it; and what re- mains, let them lay by for their children, Eccl. ii. 18. 19. 24. But for people to deny themfelves things neceffary and comely, that they may lay them up for their children, is a curie ; and if their children fhould follow their example, to deny themfelves the ufe thereof, to tranfmit them to theirs, the ufe of it mould never be had : but ordinarily what the parents narrowly gather, and keep fo as they cannot take the convenient ufe of it themfelves, the children quickly run through. 2a'y, Civil education, that they may be ufeful members of the commonwealth. This we may take up in thefe three things. (1.) Parents mould polifii the rude natures of their chil- dren with good manners, fo as they may carry come'y and difcreetly before themfelves or others, Prov. xxxi. 28. It is the difhonour of parents to fee children rude and altogether unpoliihed as young beafb •, and religion is an enemy to rudenels and ill manners, 1 Pet. iii. 8. (2.) They mould give them learning according to their ability, Tht Duty of Parents to Children. \\ ability, and fee that at leaft they be taught to read the Bible, -2 Tim. iii. 15. What is it that makes to many ignorant old people, but that their parents have neglected this ? But where parents have neglected this, grace and good nature would make a fhift to fupply this defect. (3.) They fhould train them up to do fomething in the way of fome honeft employment, whereby they may be ufe- ful to themfelves or others. To nourifh children in idienefs is but to prepare them for prifons or correction-houfes, or to be plagues to fome one family or another, if Providence do not mercifully interpofe, Prov. xxxi. 27. Chriftians fhouid train up their daughters to do virtuoufly, ver. 29. For their own fakes, let them be capable to make their hands fufficient for them, feeing none know what ftraits they may be brought to. And for the fake of others to whom he may be joined, let them be virtuoufly, frugally, and actively educated, other- wife what they bring with them will hardly quit the coft of the mifchief that their unthriftinefsand ft Hinds will produce, Prov. xiv. 3. Whether ye can give them fomething or no- thing, let them not want Ruth's portion, a good name, a good head, and good hands, Ruth hi. 1 1. 80ns fhouid be brought up to fome honeft employment, whereby they mav be worth their room in the world, Gen. iv. 2. This is luch a neceiTary piece of parents duty to their children, that the Athenians had a law, That if a fon was brought up to no calling at all, in cafe his father fhouid come to poverty, he was not bound to maintain him, as otherwife lie was. 3^', Religious education, Eph. v'u 4. If parents provide not for their children, they are worfe than hearts to their young j if they give them not civil education, they are worfe than heathens ; but if they add not religious education, what do they more than civilifed heathens ? When God gives thee a child, he fays, as Pharaoh's daughter to Mofes's mother, " Take this child and nurfeit for me," Exod. ii. 9. Though we be but fathers of their flefh, we muft be careful of their fouls, otherwife we ruin them. (1.) Parents ought to inftrucl their children in the prin- ciples of religion, and to fow the feeds of godlinefs in their hearts, as foon as they are able to fpeak, and have the ufe of reafon, Deut. vi. 6. 7. Such early religious education is a bleffed mean of grace, 1 Kings xviii. 12. compare ver. 3. Not only is this the duty of fathers, who fhouid teach their children, Prov. iv. 3.4.; but of mothers, who, while the children are young about their hand, fhouid be dropping B 2 fomethinr 12 Of the Fifth Commandment, fomething to them for their fouls good. Solomon had no/I only his father's lefTon, but the prophecy his mother taught him, Prov. xxxi. i. See chap. i. 8. (2.) They fhould labour for that end to acquaint them with the fcriptures, 2 Tim. iii. T5. to caufe them to read them. Let the reading of their chapters be a piece of their daily talk ; and caufe them read the fcriptures in order, that they may be acquainted both with the precepts and hiftories of the Bible. Let them be obliged to learn their Catechifm, and catechife them yourfelves, according to your ability. For teaching by way of queftion and anfwer is molt, eafy for them. (3.) If they afk you any queftions concerning thefe things, do not difcourage them, but take pains to anfwer all their queftions, however weakly they may be propofed, Deut. vi. 20. 21. Children are often found to have very mifhapen notions of divine things 5 but if they were duly encouraged to fpeak, they might vent their thoughts, which parents thus get occaiion to rectify. 4th/yy Labour to deter them from fin. The neglect of this was Eli's fin, for which God judged his houfe, 1 Sam. iii. 1 3. Endeavour to pofTefs their hearts with an abhorrence of finfnl practices, and a dread of them. Carefully check their lying, fwearing, curling or banning, and Sabbath-breaking. If they learn thefe while young, they will be fair to accom- pany them to gray hairs. Let them not dare to meddle with what is another man's, if it were not worth a farthing. Encourage them in taking up little things, and they may come in time to bring themfelves to an ill end, and you tp dii grace. $thly, Stir them up tp the duties of holinefs, and the prac- tice of religion. Often inculcate on them the doctrine of their finful and miferable Hate by nature, and the remedy- provided in Chrift. Shew them the neceftity of holinefs, pointing out Chrift to them as the fountain of fanctification. Commend religion to them, and prefs them to the ftudy of it, as the main thing they have to do in the world, Pfov. iv, 4. &c. 6ihlyy Pray with them, and teach them to pray. For this caufe let not the worfhip of God be neglected in your fami- lies ; but for your childrens fake maintain it. No wonder that thole children feek not God who never fee their parents bow a knee. Ye fhould take them alone, and pray with them, and teach them to pray, laying the materials of prayer often before The Duty of Parents to Children. \\ before them ; and let them learn the Lord's prayer, and ufe it as a form till fuch time as they can conceive a prayer by that directory. For though we do not think the Lord has bound us to that form, (if he has, the forms of the Englifh liturgy are mod: impertinent, which intrude themfclves on us, and do not leave us to it), yet that it may not be uied as a prayer, or as a form, I know none that do affirm ; though it is plain it is principally intended for a directory in prayer, Matth. vi. 9. Lqftly, They ihould often be put in mind of their baptif- mal vows : and I judge it advifeable, that when ye have been at pains to inftruet them in the principles of religion, and they have attained to a tolerable meafure of knowledge, fo that with judgment they may perfonally confent to the co- venant, as a child religioufly educated may be able to do be- twixt nine and twelve years of age, if not before ; it would be profitable to call them before yon, and folemnly declare how ye have laboured to do your duty to them, as ye en- gaged in their baptifm, and require them exprefsly to con- sent unto the covenant for themfelves ; taking them perfonal- ly engaged to be the Lord's. 4. Correction, Eph. vi. 4. The Greek word there figni- lies both correction and inftruction ; and fo does the Englifh word nurture. They muft go together ; for inftruction without correction will hardly fucceed. Parents muft keep their children in fubjection ; if they lofe their authority over them, the children will be children of Belial indeed, with- out a yoke, the end of which will be fad, Prov. xxix. 15. They muft not only be corrected by reproof, but, when need is, with frripes, Prov. xix. 18. Begin early, as foon as they are capable to be bettered by it ; and let your love to them engage you to it, and not reftrain you, Prov. xiii. 24. As ever ye would keep them out of hell, correct them, Prov. xxiii. 13. 14. I offer the following advices in this point. (1.) Take heed ye correct not your children juft to fatisfy your own paflion ; for x\\z wrath of man worketh not the righteoufnefs of God. That is revenge, not correction. Let the end of your correction be the child's ^rood. It were good that parents, if they find themfelves in a paffion, would firft beat down their own difordered fpirits before the beat the child. (2.) Let them know well wherefor ye correct them : for if the child know not what he has done amifs, he can never be bettered by the correction. And therefore pains fhouM be i 4 Of the Fifth Commdndment. be taken to convince them of the evil of the thing ; otherwife we deal not with them as rational creatures. (3.) Confider well the difpofition of the child. That feve- rity may be necefTary for one, that will quite crufh another » A man will not take his fhff to threfh his corn, nor yet his flail to beat out kail- feed. Meafure your correction, then, by the child's difpofition. (4.) Go about the work with an eye to the Lord for fuccefs. Correct thy child in faith of the prcmife, Prov. xxii. 15. «< Foolifhnefs is bound in the heart of a child, but the rod of correction fhall drive it far from him," viz. as a mean ap- pointed and blefled of God for that end. It is our belief, and not our blows, that will do the bufinefs. And no doubt the neglect of this is one main caufe why correction oft-times does no good. La/I/y, Take heed ye correct not your children only for faults againft yourfelves, letting them pafs with their fins sgaioft God. Many will give them a blow for a difrefpect- ful word againft themfelves, who for lying, banning, Sab- bath-breaking, will never touch them. Their children's croffing of them muft not go unpuniflied, but it will be long ere they correct them for their fins againft God. 5. The cafting them the copy of a good example, Pfal. ci. 2. Children are apt to imitate their parents,, but efpecially in evil. He that fins before a child, fins twice, for he may expect that his fin fhall be acted over again. Let them, then, not fee you do any thing ye would not have them to do, nor fpeak words ye would not have them to follow you in. Your good precept will not ftick, if it be not faftened with a good example. 6\ Encouraging of them to do well ; and when they do well, with kind looks, fpeeches, and actions, 1 Chron. xxviii. 2,0. Ingenuous fpirits are but abufed, when they are always driven by way of authority, and not drawn in the way of kindnefs. The name of a father and mother founds of bowels of kindnefs ; it is a pity it fhould ever degenerate into the nature of mere mafterly authority. 7, Lnftlyy Seasonable difpofing of thern in marriage, if need be, Ruth iii. 1. 1 Cor. vii. 36. So did Abraham with his fon Ifoac, Gen. xxiv. ; and ifaac with his fon Jacob, Gen. xxviii. j always consulting their own inclinations, not forcing them to this or that marriage againft their will, which is but either to oblige them to difobey their parents, or to make themfelves rnii^rahlc to pleafe them. The ne- glect The Duty cf Parents to Children. \ ,* gle& of this duty may prove a fnare to the child, and bring grief and forrow to both. 4. There is a duty they owe to them at all t'mes ; and that is praying for them. Sometimes this is all they have ac- cefs to do for them. But be they never fo far away, they ihould not be forgotten. Though they be out of your fa- mily, they mould not be out of your prayers, as Job's chiU dren were not, Job i. 5, And parents ihould confider the feveral cafes of their children, and be very particular before the Lord for them. It is marked cf Job, that " he of- fered burnt-offerings according to the number of them all," ib. And though in fome cafes this may not be convenient in family-prayers, yet, in fecret, parents mould have their particular petitions for their particular children, according to their particular cafes. 5. LaJ}ly> The duty that parents when a-dying owe. to their children. We muft all die, and leave our children, elfe they will leave us before. Lay up thefe few advicesj then, for that time. (1.) If Providence furprife you not, call together your children, that you may 'do them good by your advice at your latter end, as Jacob did, Gen. xlix. 1. And do it time^- oufly, left, if you delay, you be not able to fpeak to them when you would. A word from a deathbed has ufually more influence than ten words in a time of health •, and words fpoken with the dying breath of a parent are fair to ftick. (2.) Lay over your children whom ye are to leave, on the Lord himfelf 5 and whether ye have any thing to leave them or not, leave them on your covenanted Gcd by faith, Jer. xlix. 11. Accept of the covenant now, renew it then, and lay the ftrefs of their through-bearing on that God on whom ye have laid the ftrefs of your own fouls. (3.) Give them your teftimony for God, agamft fin, and concerning the vanity of the world. If ye have had any experience of religion, commend Chrift, and the way of the Lord, to them from your own experience, Gen xlviii, 15. 16. If ye have had experience of the evil and bit- ternefs of fin, fhew them the ill of it. What courfes ye have found profitable for your foul, and, what hurtful ; mark thefe to them particularly. If experience fail, yet confcience may help you out, if awakened, to this tefti- mony. - (4,) Give them vour dying advice to make choice of Chrift \6 Of the Fifth Commandment, Chrifi: as their portion, and holinefs as their way, to cleave to it, living and dying in it. And what faults ye know are in any of them, which ye could not before get reformed, let your dying lips again reprove, exhort, obteft, and teftify againft, if fo be they may be perfuaded to hearken at laft. (5.) Blefs them, in praying for them to God, the fountain of bleffing ; declaring withal, that they fliali be bleffed, if they keep the way of the Lord. (6.) Let your temporal affairs be fo ordered, as that after your deceafe they may not be a fnare to your children, a bone of contention, or an occafion of grudge, one of them againft another, If. xxxviii. 1. life 1. This ferves for conviction and humiliation to thofe that are in that relation. In thefe things we offend all, both in the_ matter and manner of duty \ which may fend us to the Father of mercies, through Chrifi:, for grace to remove our guilt, and to fit us to reform. 2. I exhort parents to be dutiful to their children, accor- ding to the will of God laid before you in his word. For motives, confider, (1.) The ftrong tie of natural affection laid upon you. Our children are parts of ourfelves, and therefore our bowels fhould yearn towards them, moving us to do to them all the good we can. There are three things that may make our affection work towards dutifulnefs to them. [1.] They have fin conveyed to them by natural, genera- tion, Pfal. li. 5. We may rejoice in them, indeed, as God's gifts ; but, alas ! we may mourn over them as bearing na- turally our own finful image. As they are our children, they are children of wrath ; they have a corrupt finful nature conveyed unto them. Did they derive fome hereditary bo- dily difeafe from us, how would we pity them, and do what in us lies to help them ? but they derive a hereditary foul dif- eafe from Adam by us, and fhould we not pity and pray for them ? [2.] Great is the danger they are in, if we do not our duty to them. They are in a world of fnares ; if we be not eyes to them, they may fall to their ruin. If the wild afs's colt be not tamed by education, they are in a fair way to be ruined in time by a finful life, Frov. xxix. 15. ; and if mercy prevent it not, they are in a fair way to be ruined to eternity. [3.] Education is a blefled mean of grace. So was it to goodObadiah, 1 Kinjjs xviii. 12.-, and (o it was to Timothy, 2 2 Tim. The Duty of Parents to Children. 1 7 2 Tim. iii. 15. compare chap. S. 5. Why, becaufe it is a mean appointed of God for that end, and therefore may be followed in faith of the promiie, Prov. xxii. 6. " Train up a child in the way he fhould go ; and when he is old, he will not depart from it." Chap, xxiii. 14. ".^?hou {halt beat him with the rod, and fhalt deliver his foul from hell'" Auguftine's mother was a good woman ; but fuch was his life, that it coil her many prayers and tears •, and weeping to one about his cafe, " Go thy way (faid he to her), for it cannot be that a fon of thefc tears can perifh j" and fo it was. (2.) This is a great part of our generation-work, the work that we have to do for the honour of God in the world, Pfal. lxxviii. 3. 4. to do our endeavour to hand down religion and honefty to the fucceeding generation. And we mult give an account to God of it. And as kings muft ac- count to God for what they have done for him in their king- doms, and minifrers in their congregations, fo muft parents account to him for what they have done in their families. (3.) The vows of God are upon us for that caufe. Thefe are little minded by many, but God does not forget them. As Sarah was under the bond of the covenant by her hus- band's circumcifton ; fo mothers are under the bond of the covenant by the vows taken on by their hufbands ; and are therefore obliged to ufe their utmoft endeavours to fulfil thefe vows in the education of their children. And the due coniideration of this might engage children to be obedient and pliable to the commands, inftructions, and directions of their parents, for their good. I come no.v to the relation betwixt mafters and fervants, for which you may read Col. iii. 22. & iv. 1. " Servants, obey in all things your mafters according to the fieih ; not with eye-fervice, as men-pleafers, but in linglenefs oi heart, fearing God. Mafters, give unto your fervants that which is juft and equal, knowing that ye aifo have a Mafter in heaven." The fervants duty is laid down, ver. 22. {i Servants, obey in all things your mafters," &c. Wherein coriiider, (1.) The duty enjoined therh, " obedience''. (2.)The extent of it, " in all things," in things religious and civil, in eager or harder pieces of fervice ; nothing is excepted but what is iinful ; and that is excepted in that claufe, " your mafters according to the flelh ;" that is, the outward man, to diftin- gfciih them from the great: Lord and Mafter of the con- Vol, III. C fcience; ^3 Of the Fifth Commandment, fcience ; in which refpect we are forbidden to be " fervants of men/' i Cor. vii. 23. ; and to " call no man matter," Matth. xxiii. 8. Therefore Jofeph is commended for refu- fing the folicitations of his miftrefs to uncleannefs, and Saul's fervants that they would not flay the Lord's priefts. (3.) The manner of it ; negatively, " not with eye-fervice if that is, when the mailer's eye is the meafure of 'their work, bufy before him ; but if he turn his back, they flacken their hand : pofitively, " in finglenefs of heart " that is, faithfully, as under the eye of God, to whom they mult give account. The mailer's duty is laid down, chap. iv. 1. Wherein, (1.) We have the duty they owe to their fervants. It is ta- ken up in two general heads. [1.] They are to " give them what is jufl ;" that is, what they are obliged to give them by ftrict law or condition ; give them what they owe them by ftricl: juftice. [2.] " What is equal ;" that is, what they are tied to by the law of charity and Chriftian meeknefs, though not of ftricl: juftice. (2.) The reafon enforcing it is, becaufe mafters on earth " have a Mafter in heaven, to whom they muft give an account, as of other things, fo of how they do to their fervants. Before I come to the duties of fervants and mafters, two things are to be considered, viz. who are meant by fervants, and who by mafters. 1. Who are meant by fervants. Not to fpeak of bond- fervants or flaves, whofe bodies are perpetually under the power of their mafters, there being no fuch fervitude among us ; fervants, who are mercenary, or hirelings, are of two forts. (1.) Domeftic fervants, who live in their mafters family. (2.) Extra-domeftic fervants, who, though they live not in their mailer's family, but by themfelves, yet re- ceive his wages, whether for a few days, as day-labourers, men or women ; or for certain terms, as herds, hinds, &c. All thefe come under the name of fervants, and owe a duty to their mafters, according to the law of God. 2. Who are meant by mafters. (1.) There is the princi- pal mailer, the mafter of the family, who pays the wages. (2.) There are fubordinate mafters. Such are3 [1.] The miftrefs of the family, Ffal, txxiii. 2. [2.] Fellow-iervants, or others deputed by, and having power from, the principal mafter, to overfee others, Gen. xxiv. 2. Thefe muft be o- beyed, as having the mailer's authority, unlefs it be known that The Duty of Servants to Majlers. ify that they go crofs to the will and interefl: of the principal mafter. And here I fhall confider, i. The duty fervants owe to their matters. 2. The duty of mailers with refpect to their fervants. Firft> I am to (hew the duty which fervants owe to their mafters. They owe, i. Inward reverence towards them, and fear of them^ i Pet. ii. 1 8. Mai. i. 6. They fhould have a hearty refpect to the character of a mafter, with a confcientious regard to the fuperiority that God has given them over them, where- in they are, fo far, to them in the place of God, Eph. vi. 5. "as unto Chrift." They fhould fear to offend them, to difpleafe them by doing or omitting any thing which they know will offend them, Eph. vi. 5. 2. Honour, Mai. i. 6. They ought outwardly to carry refpeclfully to them, whatever they be, if they be their ma- ilers, and that both in word and deed. An humbly fub- miflive and refpectful countenance and carriage towards a mafter, is an excellent ornament of a fervant. Neither the badnefs of the mafter, nor his goodnefs and piety, leaves fervants a latitude in this point. Though they be bad men, yet they are mafters, 1 Tim. vi. 1..5 and if they be fellow Chriftians, that takes not way the diftanceof ftations, ver. 2. 3. Carefulnefs to maintain the credit of the family, not difclofing the fecrets thereof, nor blazing abroad their infir- mities. The king of Syria was troubled to think that any of his fervants fhould be as fpies upon him, 2 Kings vi. 11. And furely tale-bearing fervants muft be a great plague to a family. It is reckoned among the mifchiefs of an evil time, when there is no trufting of any body, that a man's enemies are thofe of his own houfe, Micah vii. 6. It is a Judas-like treachery, when men or women are brought into a houfe to eat their bread and work their work, to go abroad among others and wound their reputation. 4. Standing to the mafter's allowance, both in things de- termined by condition and not determined. Some things are determined by condition, that the fervants may require ; and when the mafter allows that, though the fervant may think it too little, he ought not to take more at his own hand. So when fervants are allowed to keep fo many beafts,- and no more, it is their fin to keep more j though they may think it is no fault if they can get it kept fecret, it does no great wrong to the mafter. But that is injuftice to the ma- fter, and your fin before God, in vvhofe fight it will be rec- C 2 koned 20 Of tie Fifth Corr.mandmeni. koned theft,' Gen. xxx. 23. And in things not determined by condition, as the meafure of diet and liberty, certainly the matter's allowance in that is to be ftood to. As to their diet, it is obferved of the virtuous woman, Prov. xxxi. 15. " She giveth meat ro her houfehold :" they do not take it at their own hand. The fecret watte that Tome make in the houfes of others for their bellies, is oft-times, I believe, punifhed with hungry bellies when they come to their own. As for their liberty and time, it is carved out by the mailers, not by the fervants, .ver. 15. 18. And for fervants to take their ma- iler's time to employ for themfelves, without their mailer's al- lowance, is injuftice. 5. Meek and patient fubmiffion to the checks and rebukes of the matter, not anfwering again, Tit. ii. 9. The ears of fervants are bored to hear, and their tongues not filed to , fpeak-. It is very good reafon, will ye fay, when we are in a fault -, though many will not take a word in that cafe, with- out giving the matter as good as he brings. But if they have done no fault, they think they are not obliged to bear a re- buke. But the Spirit of God does not teach ib, 1 Pet. ii. 18. 19. 20. " Servants, be fubjecl: to your matters, with all fear, not only to the good and gentle, but alfo to the froward, For this is thank- worthy, if a man for confcience toward God endure grief, frittering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye fhall take it pa- tiently ? but if, when ye do well, and fuffer for it, ye take it patiently; this is acceptable with God." It may be the ma- iler's fin to chide unreafonably, but it is the fervant's fin not to bear it meekly. Sarah dealt harldly with her maid, which Was her fin ; yet the angel will not allow Hagar to take her heels for it, but obliges her to return and fubmit, Gen. xvi. 9. 9. Lqftly, Serving them conic ientioufly and honettly. If fervants expecl their wages, they owe their matter fervice ; and God will have them to make confcience of their fer- vice. If we look to the word of God, there is much that goes to this. (1.) Servants mutt be obedient and pliable to the com- mands of the matter in all lawful things, Tit. ii. 9. Though the fervice required may. be painful and hard, yet they ought not to refufe it. Thus Jacob ferved Laban, Gen. xxxi. 40. 41. without confidering, that he was as good a man as his matter was. They that put their necks under the yoke, Ihould refolve to bear it. (2.) Yc fliould follow the matter's direction in the ma- nagement The Duty of Servants to Mafter s. 21 nagement of the work, not only doing what you are bidden, but as ye are bidden, Pfal. exxiii. 2. The mafter is the eye to direct, and the fervant the hand to do what is directed. That the fervant may calmly advife the mafter, there is no doubt ; but they that will do nothing pleafantly, if they get not their own way of it, forget themfelves and their duty. (3.) Ye fhould do your bufinefs cheerfully, Col. iii. 23. Such a fervant was Jacob to his uncle Laban, Gen. xxix. 20. Sullennefs and going about bufinefs grudgingly, makes it un- acceptable, though otherwife well done. (4.) Ye fhould do your bufinefs iingly. This a fervant does when he does not confult his own eafe and humour, but his mailer's true intereft, truly aiming at the thriving of his affairs, carefully avoiding every thing that may tend to his lofs; 2nd therefore parfuing his intereft when the mailer is abfent as well as when prefent, aiming at his duty as un- der the eye of God. (5.) Ye mould do your bufinefs faithfully. Faithfalnefs is a neceflary qualification in a good fervanr, Matth. xxiv. 45. Servants having their mafter's fubftance among their hands, had need to be faithful, they having occalion to wrong him eafily, if they have no refpect to conference. But the fear of God will make people faithful to men in little and in great things. They muff, not take of their mafter's goods to their own ufe, without his allowance, Tit. ii. jc. They muft be faithful in their accounts, and not give up falfe accounts, as the unjuft fteward did, Luke xvi. 6.; nor alledge falfe comrnifKons from their mafter, as Gehazi did, 2 Kings v. 22. Jacob's faithfulnefs was his comfort, that though he had his matter's flocks among his hands, he was free of them, Gen xxxi. 38. 6. Diligence and carefulnefs about their mafter's bufinefs, Prov. xxii. ult. Negligence and carelefTnefs is a piece of in- justice, whereby fervants defraud their mafters, Prov. xviii. 9. ; for the lofs may be all one to the mafter, whether it be procured wilfully or through carelefTnefs. 7. Za/i/y, Readinefs and quicknefs in the difpatch of bufi- nefs. A flothful lazy fervant is raoft uneafy, Prov. x. 26. Such a one, quick and ready, was Abraham's fervant, Gen. xxiv. 33. 56. It is an apc-ftolical precept, Rom. xii. 11. " Not flothful in bufinefs ; fervent in fpirit ;" for fervants fhould ply their work, and honeftly employ their ftrength for their mafter'? behoof, Gen. xxxi. 6. Secondly, 22 Of the Fifth Commandment. Secondly, I come now to mew the duty of mafters with refpecl to their Servants, i. In the choice of them ; and, 2. When they have got them. Firjl, In the choice of fervants, two things are to be no- ticed. 1. Chriftlan mafters mould look to the converfation of thofe whom they take to be their fervants, that they be pioufly inclined, as David did, PfaL ci. 6. left they bring an Achan into their camp. A pious fervant may bring a bleffing to the mafter, as in Jofeph's cafe. It is obfervable, that Potiphar faw that God was with Jofeph, ere he entruft- ed him with his bufraefs, Gen. xxxix. 3. 4. When Jonah came to the ftiipmafter, he took him into his ftrip without aiking queftions, but ere all was done he was made to do it, Jonah i. 8. 2. They fhould look to their fitnefs and ability for their fervice, Pfal. cxii. 5. So Laban had knowledge of what Jacob could do before he engaged with him ; for he ftaid with him a month, Gen xxix. 14. 15. Secondly, When they have got them. There are two things in the general that they owe unto them. 1. That which is juft. Juft things mull be done to all, and particularly to thofe that are under us. God takes fpe- cial notice of injuftice done by fuperiors to inferiors, who cannot fo well get tht-mfelves righted. And by the law of ftridt juftice mafters are, (1.) To allow their fervants fufKcient maintenance, whe- ther within or without the houfe, Prov. xxvii. 27. If ma- fters get their work, it is juft they mould allow them food convenient, whereby they may be fitted for their work. The mouth of the ox that treadeth out the corn was not to be muzzled ; for our fakes doubtlefs God faith it, that thofe who work fhould eat fufTiciently. (2.) To give them payment of their wages, the keeping back whereof is a great oppreflion and crying iin, Jam. v. 4. Mafters fhould beware of all fraud and deceit in this. It llands as a blot on Laban's memory, that he did not keep conditions with Jacob, but changed his wages ten times, Gen. xxxi. 41. ;'for which he might make fome plaulible pretence as well as others. To pay them what is infuffi- cient, putting them oft* with any thing that may make up account, is unjuft, Amos viii. 6. Nay, the keeping it up, and delaying to pay them, when it is in the power of our hand, is contrary to juftice, Deut. xxiv. 14. 15. (3) Tbs Duties of Majlers to Servants. 23 (3.) They fliould require no more of them than they are able to do. Servants mould not be kept idle, Prov. xxix. 21.; neither mould they be rigoroufly prelfed ?.bove their power, but allowed convenient time for reft and refrefhment, Lev. xxv. 43. It is juft, not only becaufe they are fellow- creatures, but fellow Chriitians. (4.) Overiight and dire&ion in what they mould do, Prov. xxxi. 27. Thus Boaz is found in the field with his reapers. It is very unjuft to find fault with what fervants do, while men will not be at pains to tell them how they would have their bufinefs done. 2. They owe them that which is equal by the law of Chriftian meeknefs and charity. Now, thus they owe unto them thefe things. (1.) Mailers ought to rule their fervants gently and meekly, as being of the fame blood with themfelves, Eph. vi. 9. A proud and imperious carriage does not become Chriftianity. They ihould moderate or relax threatening, not do all with them with boaiting and terror, but by meeknefs draw them on. (2.) They mould be ready to hear them in what they have to fay. It is the character of a Nabal, that " he was fuch a fon of Belial, that a man could not fpeak to him," 1 Sam. xxv. 17. Job declares himfelf to have been of ano- ther temper, Job. xxxi. 13. The advice of a fervant, mo- deftly propofed, is not to be flighted, 2 Kings v. 13. 14. ; and if there be any thing they have to complain of, mailers ihould hearken thereto, and do them right, as they would have God to hearken to themfelves. (3.) They mould be wary of hearkening to ill tales con- cerning them, Prov. xxix. 12. An eaiinefs to believe every tale makes an uneafy life, efpecially ill tales concerning thofe in whom people are particularly concerned. (4.") They ought to take care of them when they are fick, efpecially when they have none other to care for them. It is highly reafonable that they fhould be cared for in their iicknefs by thofe in whofe fervice they have fpent their ftrength, Matth. viii. 6. It is noted as a piece of the cruelty of an Amalekite, that he left his fervant when iicknefs over- took him, 1 Sam. xxx. 13. (5.) They ihould encourage and fhew fpecial favour, even by letting fomething beyond condition fall to tfaithful and diligent fervants. This is very equal ; reafon, intereft, and religion, 24 Of the Fifth Commandment, religion, call for it, Prov. xiv. ult. For a faithful fervant is one of the heft of friends. (6.) Lafily, They fhould be concerned for the good of the fouls of their fervants. For in this cafe matters are inftead of parents to them. They mould inftrucl: them in the prin- ciples of religion, and labour to train them up in the ways of godlinefs, fetting them on and ftirring them up to duty, Gen. xviii. 19. They mould daily pray with them and for them, by keeping up religious duties in their family, Jer. x. 25. And they mould labour to bring them to the public ordinances, Jofh. xxiv. 15. ; reftrain them by their authority from fcandalous and finful words or deeds, as from profaning of the Sabbath, &c. ; and reprove them for their fins againft God, as well as faults againft themfelves ; and if they will not refrain they ought to turn them out of their family, Pfal.ci. 7. JJfe 1. This may ferve to convince and humble both ma- ilers and fervants. Ufe 2. I exhort fervants to be dutiful to their matters. For motives, confider, 1. That in your fervice ye have two matters, one on earth, and another in heaven, Col. iii. 23. Your matter on earth fays, Do this fo or fo ; and your Matter in heaven fays, " Whatfoever he faith unto you do it," John ii. 5. And here know, ( 1.) That your Matter in heaven has given you his or- ders how ye mutt carry in fervice to men, as well as in pray- ing, &c. to himfelf. (2.) He fees how ye obey theie orders. His eye is always on you. (3.) He will call you to an account how ye obey thefe. (4.) He will account the fervice faith- fully done, fervice to himfelf; and, on the other hand, undu- tifulnefs to men, undutifulnefs to himfelf.' 2. God himfelf will be your paymafter, according as ye carry yourfelves in your ttation. (1.) God will reward duti- ful fervants. There is a temporal reward that God ordina- rily beftows on fuch, Prov. xvii. 2. u A wife fervant fhall have rule over a fon that caufeth fhame, and fhall have part of the inheritance among the brethren." And that is what Providence lays to the hands of honelt fervants, that are not fincere Chrittians. But true Chriftian fervants fhall get the reward of the heavenly inheritance, Col. iii. 24. (2.) God will reward undutiful fervants too, vex. 25. Ordinarily God writes his indignation againft their undutifulnefs in their lot in the world ; but if they repent not, the quarrel is purfued to another world. That is a fad wbrdj Luke xvi. 11. " If 1 ye ¥"he Duty of People to Minifters. 25 ft have not been faithful in the unrighteous mammon, 'who will commit to your truft the true riches ?" Let mafters be dutiful to their fervants according to the will of God. For motives, conflder, i. Ye are as fathers to them. The fifth command fup- pofeth this ; and fo the fcripture elfewhereteacheth, 2 Kings v. 13. Ye are civil fathers, and inftead of natural fathers to them. They are committed to your charge, as under your roof and power. God would have all fuperiors to put on fatherly bowels towards their inferiors, as he who is fupreme Lord calls himfelf 6i Our Father which. is in heaven." If mafters would thus look on themfelves, it would engage them to their duty towards their fervants. When God brings a fer- vant into a houfe, efpecially thoie of the younger fort, either wanting parents, or leaving them to ferve you, he fays, as John xix. 26. 27. " Man, behold thy fon 5" and to the fer- vant, " Behold thy father." 2. Ye have a mafter which is over you and your fervants too, to whom ye muft give account, Col. iv. 1. And there is no refpect of perfons with him. He has given a law to the mafter as well as to the fervant ; and in judging of them he will not favour the mafter more than the fervant. Pride makes men imperious and oppreffive.e Here is a fovereign remedy to curb it. Let us remember that we have a Mafter in heaven, Job xxxi. 13. 14. And fo much for family- rela- tions. I come now to conflder the relation betwixt eccleiiaftical lathers and their children, Thefe fathers are preaching and ruling elders. Here I fhall confider, 1. The duties of mini- sters and people ; and, 2. Thofe of ruling elders and people. First, I fhall fhew the duties of minifters and people. Firjiy I fhall fhew the duty people owe to their minifters. 1. They owe them fingular reverence, and that becaufe of that honourable ftation wherein Chrift has placed them, fending them to deal with flnners in his own ftead, 1 Cor. iti 1. % Cor. v. 20. This founds that debt of reverence, Rom. x. 15. ; and mould be exprefTed in word and deed. They are the ftars whom Chrift holds in his right-hand ; and though they fhine not fo clear as ye would with, people would beware of treading them under foot, feeing Chrift holds them in his right-hand, Rev. i. 20. compare chap. ii. 4. 14. 20. &c. 2. Endeared love to them for their work's fake, 1 Theft*. v. 13. Gal. iv. 14. 15. The gcfpel is the greatcft benefit Vol. III. D that 26 Of the Fifth Commandment. that men can partake of; and it is very natural to love thole who are the inftruments by whom the Lord conveys great be- nefits to us. And as minifters ranft lay their account with the hatred of thofe that hate the light, lb thofethat get good of ordinances will as naturally love them as the child does the father and mother. But as there are unnatural children in the family, who little regard the father that begat them, or the mother that bare them ; fo it is not to be wondered, that there are unnatural children in the church, that reject thofe by whofe means they have got any acquaintance with religion that they have, and caft reproaches on the breafts of ordinan- ces, in fucking of which they grew up. 3. Diligent attendance on ordinances of all forts difpenfed by them, as word, facraments, catechifing, &c. Heb. x. 25. Luke x. 16. In vain do thefe ftars fhine, if their be none to receive their light. The fame word that obliges minifters to difpenfe ordinances, muft needs oblige people to attend them ; and that even though they may lie at a considerable diftance from them, 2 Kings iv. 22. 23. The woman there mention- ed had fixteen miles to go to the man of God. 4. Submiffion to them in things pertaining to their office,, Heb. xiii. 17. ; fubmitting to difcipline exercifed by them in the name of Chrift ; to their inflections, cordially receiving them from the word ; to their reproofs, whether public or private ; to their exhortations and charges, wherein they hold forth to you the will of God, ib. Jam. i. 21. They wfto do otherwife, tin againft their own fouls, as well as difcou- rage minifters by their untraelablenefs, and do but lay up witnefles againft themfelves, to be led againft them at the great day. It is not the hearers of the word, but the doers there- of, that are juftified. It will be no advantage to you to have heard, but never complied. 5. Praying for them, 1 ThefT. v. 25. The work in which they are engaged is a great work. Who is fufHcient for it ? They have need of prayers for them. Your own intereft may engage you to it. They may do their work, but the fuccefs of it muft be fetched from heaven by prayer, 1 Cor. x. 4. We have the fword, but how fhall we get the arm ? We may compafs Jericho, and give the fhout •, but it is the power of God that muft make the walls to fall. Like Gideon's three hundred men, we may bear the lamps in our empty pitchers, blow with the trumpet, and the earthen pitchers may be broken in the caufe, but God only can do the work, Judges vile 6. People The Duties cf Minijlers to People \ 27 6. People (hould be very tender of the reputation of mini- iters ; it being a tender thing, fo much interwoven with the ftsccefs of the gofpel. The Spirit of God, feeing that the devil would be very ready to mark at their reputation in a ipecial manner, by a wicked world and falfe brethren, has fet a double hedge about it, 1 Tim. v. 19. " Againft an elder receive not an accufation, but before two or three wit- nefTes." So that ye ought not only not to (lander them, but to be loath to receive thoie (landers vented by others againft them, believing nothing therein without proof. 7. Lajlly, Maintenance. This by divine right is due from people to their minifters, 1 Cor. ix. 14. Secotidly, I (hall (hew the duty of minifters to their people. 1. They owe tender love to the fouls of their people.— They fhould be full of bowels towards them, 1 Theft, ii. 7. 8.; which (hould appear in their preaching, and all parts of their work. 2. Diligent and faithful difpenfing of all gofpel-ordinances to them, word, facraments, ccc. It is a labour, and they rnuft take it fo, willing to fpend and be fpent in the fervice of their Lord, and of precious fouls. And indeed they are as lighted candles, which while they ihine wafte, 2 Tim. iv. 2. i Theft, ii. 3. 4. 3. Behaving fo as they may be examples of holinefs and tendernefs, Tit. ii. 7. ; for precept, without example, will have little influence. 4. Watching over their flocks, that being ready to be ac- quainted with their (late and cafe, they may be in capacity to inftrucl, comfort, and admoniih them, &:c. as the cafe re- quires, Heb. xiii. 7. 5. Lajily, Praying for them, Eph. i. 15. 16. Secondly, I come to (hew the duties of ruling elders and the people over whom they are appointed overfeers. And as we are this day to ordain fome to that office, 1 (hall difcourfe of this fubjecl a Utile more fully than 1 would otherwife have done, in a catechetical exercife. J propofe to difcourfe on this occaiion, from that text, D 2 1 Tim. 28 Of the Fifth Cemmandmmh I Tim. v. 17. — Let the elders that rule well, be counted worthy of double honour, efpecially they who labour in the word and doctrine. The church is the kingdom of Chrift, and the holy fcrip- tures are the book of the manner of the kingdom. There the inftitution of church-officers, their work, and the duties owing them by others, are only to be found. And whatever officers of the church men pretend to be, if their office be not found there, they have no due call to their work, but are ufurpers and intruders. In the words read, the apoftle gives us the work affigned by Jefus Chrift to elders of the church, and what is due for it unto them from the church : Let the elders that rule wel/9 be counted worthy of double honour. Here he diilinguiihes two forts of elders of the church. I. Ruling elders. The word elder originally is a name of age ; but here, and in many other places of fcripture, it is evident, that it is the name of an office, being the name of ruling church-officers, becaufe ufually taken out of the elder fort, or that, though of the younger, yet they ought to be men of gravity and authority. Here connder, ( !.) The work of thefe elders, from whence their defigna- tion is taken. It is to rule, and govern the church, as thofe who are fet over it by the Lord. For the Lord has not left his church in a irate of anarchy and confuncn, but appointed fomc to rule, and others to be ruled. (2.) How they ought to manage their work, well ; i.e. rightly, worthily, according to the rules prescribed them by Chrift, the chief Biftiop. (3.) What is due from the church to thofe who fo manage it ; doubfcy i. e. abundant honour. This honour implies two things, viss- (1.) Maintenance. This is evident from ver. 18. (2.) Eftcem and reputation, Phil. ii. 29. Epifcop'atians, as they have given us the prelate, an officer whom Chi-ift never appointed, fo they rob us of the ruling elder, which the text fo plainly difcovers to be a church-of- ficer of divine institution. To evite the force of which,, they turn this elder into various fhapes : but in vain. For by the elders that rule well, cannot be underftood fuper- animated ministers, as foxne fay ; for it is evident that the preaching elder is to have more honour than this elder. But it is (hocking to the common fenfe of the people of God, 1 o The Duties of Ruling Elders and People. ig to honour and efteem a young laborious minifler more than an old one, who has fpent his flrength in the work. Nor by them are to be underftood magiitrates, as others fay ; for at this time they were not fo much as members of the church. Nor are deacons meant hereby, as others fay ; for their work is not to rule the church, but to ferve tables, Acts vi. 2. Nor are we to underfland by them the fixed pallors of flocks, in oppofition to thole that travelled up and clown to vifit and confirm the churches, whom they under- itand by thofe that labour, namely, to wearinefs, in the laft part of the verfe. For the work of the fixed pallor is fuch a labour too, j ThefT. v 12. Nor yet fuch as were unfit for preaching, yet adminiftered the facraments, prayed with the church, and privately admoniftied the unruly. But fuch an officer, I am fure, is unknown to the Bible. It remains, then, that they are thofe whom we call ruling elders, whofe work is, as in the text, to govern the church, but not to preach the word ; and therefore they are diftinguifhed from preaching elders, as is plain from the particle efbecially ; as Phil. iv. 24. " All the faints falute you, chiefly they that are of Cssfar's houieholcU" Chiefly is the fame word in the Greek that is here rendered efpecially ; and it plainly implies, that there were fome faints at Rome not of Casfar's houfehbld. So here are defcribed fome elders that rule weli, and do not labour in word and doctrine. 2. Preaching elders : Their work is to preach the gofpel ; to labour in the word and doctrine. To them in a fpecial manner, by the text, double honour is due, i. e. maintenance and refpeft, forafmuch as their office is greater and more honourable, not only in ruling of the church, as the others do, but preaching of the gofpel beiides. Where, by the by, we may fee, that if Paul's doctrine had place in the world, the preaching pariih-minifter would have more honour than the non-preaching bifhop, who contents himfeif with ruling, but puts not his moulders to the labour in the word and doctrine. Maintenance, we fee, is due to both fort of elders, by divine right. But it is no fin for either to quit their right in certain circumftances. And with us the ruling elders are allowed no maintenance, but the preaching elders are. The reafon of this is the poverty of the church that cannot bear it ; and that our ruling eiders are not taken off their fecular employments, as minifters are. The ^d Of the Fifth Commandment* The doctrine deducible from the text is, Boer. " Ruling elders rightly discharging their duty, are "Worthy of abundant honour." Having Sufficiently cleared the divine inftitutlon of ruling elders from the text, which is clear alfo from Rom. xii. 8, i Cor. xii. 28. I fhall, in profecution of the doctrine, fhew, I. What is the duty of thefe officers. II. What it is to difcharge the duties of that office well. III. What is the honour that people owe to their ruling elders. IV. Apply. I. I am to fhew what is the duty of thefe officers. The apoftle tells us in the general, that their work as ruling "elders is to rule the church. The keys of jurisdiction and government are not given to one, but to the unity of church-officers acting together ; fo, together with the paftor, they are to rule the congregation. God fetting a minifter in a congregation, fays to him, It is not meet the man ihould be alone, 1 will make him an help meet for him. — And a fociety of diligent and faithful elders are a meet help indeed. And without that the weight of a congregation is too heavy for the ihoulders of one, as Exod. xviii. 18. But more particularly, 1. They are to be careful overfeers of the manners of the people. Hence the apoftle fays to the elders of Ephefus, Acts xx. 28. " Take heed therefore unto yourfelves, and to all the flock over which the Holy Ghoft hath made you overfeers, to feed the church of God." And as minifters are a mouth to the church, fo they are to be inftead of eyes. And therefore it is necefTary, for the good of a congregation,- that there be of them in every corner. For they are truly watchmen, whom the Holy Ghoft has fet over the flock, as well as minifters are. And they ought to acquaint them- Selves with the way of the people, that fo they may encou- rage th'pfe that do well, and warn thofe that do evil. And o ... tmlefs elders do fo, and communicate their help in that mat- ter to the paftor, he may be long in a congregation, and yet be a ft ranger to many under his charge ; and fo ministerial vifitations may be very ufeleSs. 2. Though they are not to preach the word, yet they are to apply the word privately to people by virtue of their office. They are to have a mouth to Speak, as well as eyes to take heed to the flock of God, 1 Tim. iii. 2. — " Apt to teach." There The Duties of Ruling Eiders and People. 3 v There is a word pat to this purpofe, 1 Theft*, v. 12, — f< Are over you, and admonifh you." It is the fame word in our text. The word admoniJJj there ufed, is far from expreiiing the full meaning of the word the Holy Ghoft ufeth here, ufed alfo Eph. vi. 4. It properly fignines to " pq£ into the rnind." And fo it implies a fivefold duty. (1.) Exciting people to their duty. Obferving negligence, they ought to ltir up people to their duty \ e. g. thofe that neglect family-prayer, fecret prayer, attending regularly on ordinances, or are negligent of their fouls ftate any way, 'they fliould drop a word to ftir them up. (2.) Rebuking of fin. Reproofs of wifdom are as ne- ceiTary for church-members as fait is to keep meat from corrupting. It is neceflary to difcourage fin and wicked- nefs in the church, which lliould be a holy fociety. And there wants not occafion enough for this, in fwearing, lying, profaning of the Sabbath, drunkennefs, ftrife, variance, and whatfoever is contrary to the rules of the gofpei. (3.) Warning fuch as they fee in hazard of fin ; to tell them of the fnare, their hazard and danger, and fo to pre- vent people's falling into if, as far as lies in their power. Sometimes people may be difcerned daggering, and a word ihen duly put into their mind may, by the bleffing of God, keep them from falling. (4.) Comforting thofe that are cait down, and ftrengthen- ing the weak. It was the practice of holy Job, chap. iv. 4. " Thy words have upholden him that was faliing, and thou haft ftrengthened the feeble knees." And church-rulers ought always to have a fpecial eye upon thofe that are the weak and diftrefTed in Chrift's flock, to labour to fupport them in the Lord. (£.) Inftructing and informing them privately. And in-, deed rule without inftruetion is dumb, and not agreeable to the way of our Lord's governing his houfe ; and excitations, rebukes, &c. can never be rightly managed without informa- tion of the mind. For if we would gain our errd in dealing with people, we muft not think it enough to tell them their duty or their fin, but by reafoning with them to convince their conlciences. Thefe things are the duty of all church-members, however little it is laid to heart. Only what others are bound to by the common band of Chriftianity, we are bound to by our office, Lev. xix. 17. 1 ThefTv. 14. .3. They are to vifit the fick, and fhould be fent for, for that Of the Fifth Commandment, that end, Jam. v. 14. 15. But 'other wife Chriftian love may engage them to go even when they are not fent for. They ought to pray with them and for them* And, by the fame reafon, they are to counfel, inftruct, and comfort them, according to the grace beftowed on them, and as they fee the party's cafe does require. This would be a means to render the office more efteemed than, alas ! it is with many. And it needs not hinder the paftor's vifits. 4. They are to concur with the paftor in the exercife of difcipline, according to the word of God, and the conftitu- tions of the church agreeable thereto. For miniffers and elders make up thai church, having the power of cenfures, Matth. xviii. 17. And thus they are to delate fcandalous perfons to the judicatory, either when their private admoni- tions will not do, or where the offence is in its own nature public, and cannot be pafTed with private admonition. And in the managing of matters in the judicatory, they are not only to give their opinion and vote according to their light, but to reafon the matter calmly, for the finding out of the beft expedient. Admifiion to, and debarring from, the fa- crament of the Lord's fupper, is a weighty piece of this work, belonging to the kirk-feffion, wherein ail tendernefs, caution, and wifdom fhould be ufed, to feparate as far as we can betwixt the precious and the vile, that holy things be not caft to dogs. As for the collecting and distributing of the church's mo- ney, it is fo far from being the main work of ruling elders, that it is no part of their work as elders at all, but belongs to the deacons, which is an inferior office. But the fupe- rior offices of the church including the inferior ones, the elders may do it, and muft do it, where there are not deacons, U. I come now to fhew, what it is to difcharge the duties of that office well. 1. It is to difcharge it faithfully, 1 Cor. iv. 2. It is a great truft the Mafter puts us in, and we muft aft in it with that faithfulnefs to our own fouls, and the fouls of thofe who are under our charge, as our confeience may not have wherewith to reproach us. 2. Diligently, Rom. xii. 8. The flothful fervant that clo- feth his eyes, and gives up his watch, will never be appro- ved of God. Be diligent in your duty, and it will not want its reward. 3. Zealoufly, Pfal. Ixix. 9. Zeal for the Matter's honour, 2 and The Duties of Ruling Elders and People, 33 and advancing the kingdom of Chrift in real holinefs, and fuppreffing the devil's kingdom in fin and wickednefs, in the congregation, and otherwife as we have accefs, is well beco- ming church-officers efpecially. 4. Prudently, Matth. xxiv. 45. Church-officers had need to join the wifdom of the ferpent with the fimplicity of the dove. And they will find it neceiTary many a time to fweet- en with prudent management the bitter pills they muft give, Gal. vi. 1. III. I proceed to mew, what is that honour that people owe to their ruling elders. 1. They ought to efteem and refpect. them for their work's fake, 1 TheiT. v. 12. 13. Their work is honourable, their Mafter whom they ferve in that work is great, and the ad- vantage of their work redounds to the church. People's efteem of them is but a neceiTary encouragement to them in thework they have undertaken, without any profpect of world- ly advantage. And if people efteemed the Lord's work, they would even efteem the workers too. 2. Obedience and fubmiffion to them in their doing the work of their office, Heb. xiii. 17. If it be their duty to watch over you, excite and admonifh you, &c. ye ought not to account them meddling in what belongs not to them, when they inquire into your way. Ye ought to fall in with the duties they ex- cite you to ; meekly to receive their rebukes, admonitions, and warnings ; honourably to receive their confolations, as thofe that have a commiflion from the Lord ; and heartily to to receive their good admonition and counfel ; and fubject- ing yourfelves as Chrift's fubjecto to the difcipline of his ho ufe. 3. They ought to pray to God for them, 1 ThefT. v. 15. It is a great work we have in hand, and your intereft is con- cerned in our right difcharge of it ; which therefore mould make you to give us a fhare in your prayers. 4. Shutting your ears againft reproaches caftan them, and being backward to receive ill reports of them, ftaving them off, unlefs there befufficient evidence, 1 Tim. v. 19. Church- officers are thofe whom Satan mainly aims to difcredit, and Therefore ftirs up rotten -hearted hypocrites, falfe brethren, and a profane generation, to caft dirt upon them, that fo their work may be marred in their hands, religion defpifed, and finners hardened. Ufe 1. As to vou that are alreadv in this honourable office, Vol. Ill/ E and 34 Of the Fifth Commandment, and you that are now to be ordained to it, I exhort ycu to labour rightly to clifcharge your duty. To prefs this exhor- tation, I offer the following motives. Mot. i. Confider it is a facred office in the houfe of God, to which God has called you ; and therefore let us together take that exhortation, Acts xx. 28. " Take heed therefore unto yourfelve?, and to all the flock over which the Holy Ghoft has made you overfeers, to feed the church of God, which he hath purchafed with his own blood ." The office is honourable in itfelf, however the world efteem of it. David, though a king, would have thought it no difparage- ment to him, when he faid, "A day in thy courts is better than a thoufand : I had rather be a door-keeper in the houfe of my God, than to dwell in the tents of wickednef?,'7 Pfah Ixxxiv. 10. But it has work annexed to it ; and being facred, . it is not to play with. Labour to approve yourfelves to your Lord and Mailer. Mot. 2. Ye have thereby a fair occafion to be ferviceable to God, and to advance Chrift's kingdom, and fupprefs that of the devil, in the congregation. And O what fhould we not do to do good to fouls ? Jam. v. 20. " Let him know, that he which converteth the {inner from the error of his way, fhail fave a foul from death, and fhal} hide a multi- tude of fins," I think that now, of a confiderable time, I and my brethren of the elderfhip might have faid, " The flrength of the bearers of burdens is decayed, and there is much rubbifb, fo that we are not able to build the wall," Meh. iv. 10. ; and it has gone near to the finking of fome of our fpirits. But now that Gcd has inclmed the hearts of fo many to come ever and help us ; if we take courage in our Mailer's work, to ply it faithfully, diligently, zealoufly, and prudently, and the Lord blefs us with unity among our- felves, and real zeal for his honour, to put to our fhoulders jointly to the work, we may hope, by the bkffing of God, to fee a more promifing face on this congregation, fin more difcouraged, and piety more increafed. Mot. ult. You and I muit give an account to our great Ma- tter, how we have carried ourfelves in his work, Heb. xiii. 17. If we be faithful, we fhall not want our reward from the chief Shepherd, who will give us a crown of life. If we be unfaithful, wo will be unto us for betraying our truft. I give you a few advices. 1 . Remember always that it is God whom ye have to do with. The Duties of Ruling Elders and People. 35 with. Tin's will make you little to regard men's feud or fa- vour, if ye do your work agreeable to God's will. 2. Study to act in dependence on the Lord ; for he fend1? none a-warfare on his own charges. Eye his promifed af- firmance, when ye fet about your work. 3. Labour to believe, that the way of uprightnefs and faithfulnefs is the fure way. " When a man's ways pleafe the Lord, he maketh even his enemies to be at peace with him," Prov. xvi. 7. " He that rebuketh a man, af- terwards fhall rind more favour than he that flattereth him," Prov. xxviii. 23. Let men's corruptions fay what they will, their confciences will fpeak in favour of faithful dealing. 4. Watch over your own perfons, that in your perfonal walk ye be blamelefs and exemplary, 1 Tim. iii. 1. 2. 3. If ye be untender in your walk, ye will do more hurt than ye can do good. Being honoured to be governors in the houfe of a holy God, ye muft be holy as the Matter is holy ; ten- der in your words, circumfpect in your actions, and there- fore watchful over your hearts. 5. Watch over your families. Every one that has a fa- mily is obliged to this, and you in a fpecial manner, 1 Tim. iii. 4. 5. The finful practices of thofe of your family will reflect a peculiar diihonour on you, and by you on your Lord and Matter. Therefore your families fhould be a church, wherein God is to be duly worshipped morning and evening ; and good difcipline kept up, by admonition, re- proof, and watchfulnefe. 6. Ye muft watch over one another, each over his fel- low-elders, knowing, that any thing fcandalous in one of the fociety reflects a dishonour on the whole, and by them on the Lord himfelf. And if ye be not careful on that fide, there will be little good of your watching over the flock. And therefore ftrict difcipline among yourfelves is abfolutely 'necefTary. Use II, As to you the people, I would exhort you to make confcience of your duty towards your officers. Alas ! for the little confcience that is made of that among us. I am fure we may find matter of mourning this day in that matter. Inftead of honouring of them, many defpife and pou-r contempt on them, more than otherwise they would do ; thus vilely treating their facred office. Inftead of fubmiflion and obedience, what refractor! nefy E 2 and 3 6 Of the Fifth Commandment, and fpurning of difcipline for fcandalous offences ! Some cannot endure to be told of their faults ; but if we admo- nifh or reprove them, even privately, they are made worfe inftead of better; and rather than take a reproof, they will give up with ordinances. Inftead of being careful of their reputation, fome will bawl out upon them, and abufe them on every occafton. And there is nothing with many more readily received, than the vomit of malicious and fpiteful fpirits againft mi- nifters and elders, which is greedily licked up, i Cor. iv. 13- Hence it is, that men's hands are weakened, and they are difcouraged in their work, while they fee the people of that temper, Hof. iv. 4. And hence it is, that it is fo very hard to get men to undertake the office of elders ; for they fee, that if they engage therein, they muft be the very butt of the malice and fpite of bitter fpirits ; and that if they will be faithful, they engage themfelves in a fighting life, and that the ftream will go againft them. But allow me to put you in mind of three things. 1. Whofe part you act in that matter. It is the part of Satan againft thefe men and yourfelves too. Can you fall upon a more expedite way to advance the kingdom of the devil in the congregation, than to difcourage and weaken the hands of thofe that are fet over you in the Lord ? Is there a fairer way to rout the army, than to make their leaders ufelefs ? 2. Whofe fervants they are. They are clothed with a commiffion from the King of the church ; and the contempt poured on them reaches to their Mafter : "He that defpifeth you (fays he), defpifeth me," Luke x. 16*. Will the laws of the land avenge the affronts done to a petty officer, who comes to execute the fentence of a civil court ? did David feverely avenge on the Ammonites their maltreating of his fervants, whom he fent on a congratulatory meffage to them, as >e find in 2 Sam. x. ? and will not the Lord Jefus relent in his wrath the maltreatment of thofe that are clothed with his commiffion ? 3. Z'fl/y, Are ye not the profeffed fubjecls of the kingdom of Chnlt r Why then will ye not fubmit yourfelves to the laws of his houfe ? Why will ye not be obedient in the Lord to thofe whom he fets over you, complying with their ex- hortations, admonitions, and rebukes? Lukexix. 27. Why do not ye ftrengthen their hands in the Lord's work ? If ye The Duties of Sub] eels to Magift rates* 37 ye have any intereft in Zion's King, it is the work of our common Lord, which you are obliged to in a private wav, as well as they by virtue of their office ; and therefore ve are bound to co-operate with them in what fcrves to pro- mote the intereft of that King, whofe fervants you profefs to be. I proceed now to confider the relation betwixt political fathers and their children ; that is, magiftrates and fubjects. Firfl, I Ihall (hew the duty of fubjects to magiftrates. 1. They owe them lingular refpect and honour, 1 Pet. ii. 17. They are to be honoured by us in our hearts, thinking of and efteeming them reverently, and carrying a reverent fear and awe of them within our breafts, 1 Sam. xxvi. 16. r 7. Prov. xxiv, 21. And this is to be exprefTed in a refpectful behaviour towards them in word and deed. The grounds of this are fpecially two. (1.) The ordi- nance of God, whereby they are fet above us in the way of power and authority, Rom. xiii.; and fubjects ought to walk in a confeientious regard to the fuperiority that God has given their rulers over them. (2.) The image of God that mines in their dominion and eminency above their fubjects, Pfal. lxxxii. 6. They are God's vicegerents on earth, whofe office bears a reprefentation of God's dominion. 2. Subjects owe them the charity to conftruct the beil of their actions that they will bear, and to beware of palling a raffi judgment of their adminillrations. Notable is the inftance of it in David, 1 Sam. xxvi. 19. "Now therefore, I pray thee, let my lord the king hear the words of his fer- vant : if the Lord have ilirred thee up againil me, let him accept an offering : but if they be the children of men, curfed be they before the Lord ; for they have driven me out this day from abiding in the inheritance of the Lord, faying, Go ferve other gods." The liberty that many take in fpeaking of magiftrates, and wrefting their actions ftill to the worft fide, is what proceeds not from the fpirit of the gofpel, but is contrary to the word, an effect of their own pride and prefumption, Exod. xxii. 28. Eccl. x. 20. 2 Pet. ii. io. Jude 8. This is alfo highly reafonable, and hath thefe grounds. (1.) That candour and charity we owe to all men, but in a fpecial manner to our fuperiors, requires it, 1 Cor. xiii. 5.7. (2.) Our unacquaintednefs with the fprings of public bufinefs, fecrets of government, and reafons of ftate, Prov. xxv. 3. And natural modefty, as well as religion, teaches 38 Of the Fifth Commandment. teaches men not to anfwer a matter before they hear it, Prov. xviii. 13. This dutiful children will allow to their parents, wives to their huibands, fervants to their matters, and inferiors to their fuperiors ; and why mould not rriagi- itrates have it too ? 3. Subjection, loyalty, and obedience to their juft laws and commands. It is bad religion where loyalty to the ma- giftrate mull Hand in place of all religion towards God ; but it is alfo bad religion where people's pretended religion to- wards God juftles out their loyalty to the magiftrate, Rom. xiii 5. This duty Papifts exeem churchmen from ; and no wonder, for it is a part of the character of Antichriff, 2 Theff. ii. 4. ; but the fcripture fubjects minifters to the magiftrates, as having fouls as well as others, Rom. xiii. " Let every foul be fubjedt to the higher powers." 4. The payment of their tribute, Rom. xiii. 6. 7. This is a debt of thankfulnefs, and juftice too, for the benefits of go- vernment which the fubjects enjoy, without which the go- vernment cannot be fupported, but all would go into con- fufion. 5. Defending of them in danger, each one according to his Ration, 2 Sam. xviii. 3. 1 Sam. xxvi. 15. 6. Laflly, Prayer to Gcd for them ; fupplications for fup- ply of wants, prayers for good things to them, interceffions far turning away of evil from them, and thankfgivings for mercies bellowed on them, 1 Tim. ii. 1. 2. There is a reafon for it too ; for the welfare of fubjects is wrapt up in theirs, ib. Much depends on their management, God's honour, our own good; and their high place has many dangers, diffi- culties, fnares, and temptations. Use. Let me therefore exhort you in the words of the apoflle, 1 Pet. ii. 13. 14. " Submit yourfelves to every or- dinance of man for the Lord's fake: whether it be to the king, as fupreme ; or unto governors, as unto them that are fent by him for the puniihment of evil-doers, and for the praife of them that do well." Let us honour and dutifully fubjecl ourfelves, according to the will of God, to our gra- cious Sovereign King George, our rightful and lawful King by virtue of the laws of Scotland, pointed at in the claim of right, and upon which was founded the late happy Revolu- tion. Let us adore that bountiful Providence, by which his grandfather [Frederick Elector Palatine of the Rhine] ha- ving loft one kingdom [that of Bohemia], befides his private eftate, in thecaufe of the Proteftant religion, three kingdoms are now conferred on the grandfon. Let us thank our God, who The Duties of Magift rates to Subjects. 39 who did fo feafonably bring him to the throne, and that in peace, to the furprife of all parties, fo as we were like men that dreamed. Let us fuppofe that the Popiih Pretender had effectuated his purpofe, what a cafe had we oqqii in this day! Yet rejoice with trembling; it is hard to fay that Heaven and thefe finful nations are become friends yet. Let ns be dutiful to fubordinate magiilrates under him, and ho- nour thofe whom God has honoured by their office, faying to them, Ye are gods. Let us not Humble atheifls, Jacobites, and rnalignants, againfl our holy religion, by contempt of the magifirate. We read the Bible, where fubjeclicn is com- manded to fubje&s oft. and again, even to magistrates that were enemies to Chriftianity. We are the followers of that Jefus who paid his tribute, and taught the people of the Jews, who were more folemnly covenanted with God, and more flrictly bound up in the choice of their kings, than any nation under heaven, yet not to deny their tribute to Caefar, the Heathen Roman emperor, who then was their chief raa- giftrate, Matth. xxii. 19. — 21. Secondly, I {hall {hew the duty of magiilrates to their fubject.s, which 1 {hall only name. 1. They ought to eftablifh good laws among their fubjefis, and to fee them duly executed, Zech. viii. 16. 2 Chron. xix. 2. To govern them with wifdom, juftice, and clemency, 2 Chron. i. 10. 3. To puniih evil-doers, and encourage them that do well, Rom. xiii. 3. 4. To protect them, and provide for their common fafety, 1 Tim. ii. 2. ; to fee to their profperity, and not to opprefs them, Prov. xxviii. 16. 5. Lafily, They ought to promote true religion, and ad- vance the interefl of ChrifTs kingdom among their fubjecls, If. xlix. 23. Some will have the magifirate to be the foun- tain of church-power. Others leave him nothing to do in religion but to defend the church, and execute her acts. Thus go the Papifts. Truth goes the middle way, allowing the magifirate a cumulative, though not a privative, power in church-matters ; and though he ought not to exercife a fpiritual funclicn, yet he can command and oblige miniflers and other church-officers to do their duty, authoritatively call them to do it. And this is no more to ufurp church-power, than a minifler's charging magiflrates from the word, is to ufurp civil power. See Confeflion of Faith. There 4© Of the Fifth Commandment, There are other relations that import a mere preference ; as, betwixt the aged and the younger, the weaker in gifts and the ftronger, and between equals. Firjl, As to the relation betwixt the aged and the younger, i. I mall confider very briefly the duties of the younger to the aged, for thefe are fathers and mothers in fcripture- language, i Tim. v. i. (i.) They ought to tfubmit to them, fo as to follow their wife advice, and not to fraud upon the points with them, but to be ready to yield to them, where lawfully it may be done, i Pet. v. 5. (2.) They ought to honour them, and carry refpedtfully to them. The Ancient of days commands us to honour old age, Lev. xix. 32. 2. The aged ought, (1.) To be ready to profit the younger fort by their good advice, to tutor them, as Eli did young Samuel, 1 Sam. iii. 9. (2.) To give them the example of a virtuous and holy life, Tit. ii. 2. Secondly, The duties of the weaker in gifts to the ftronger are, (1.) To reverence and refpect them for the gifts of God in them, Gen. xlv. 8. (2.) To be willing and ready to learn of them. (3.) To beware of judging harfhly of them in things wherein they have a greater liberty than them, Rev. xiv. 3. The duties of the ftronger in gifts are, (1.) To commu- nicate cheerfully to them what God has given them, and fo to help them by their gifts. (2.) To encourage them, and bear with their infirmities, Rom. xv. 1. LafJy, The duties of equals are, (1.) To regard the dig- nity and worth of each other, and carry refpe£tfully to them. 1 Pet. ii. 17. (2.) To carry modeftly towards one another, preferring in honour each other, Rom. xii. 10. (3.) To en- deavour after and rejoice in one another's welfare as their own, ver. 15. 16, II. I proceed now to fhew, what is forbidden in the fifth commandment. According to our Catechifm, it forbids M the neglecting of, or doing any thing againft the honour and duty which bclongeth to every one in their feveral places and relations." This queftion is a field as large, or rather larger than the former, in fo far as to one duty feveral fins are oppofed : but fearing that ye cannot bear enlargement, having heard 1 fo The Sins fcrhidckn. 41 fo much already on thefe relations, I fhall contract my difcourfe on this into a very narrow compafs. This command is broken, (1.) By neglecl: of the duties we owe to our relations, which ye have heard. (2.) By doing any thing againft and contrary to thefe duties. Firji, Hufbands and wives break this command, and fin againft one another, many ways. As particularly, 1. Againft that tender conjugal love they owe to one an- other, is all unkindnefs, whereby, laying alide, end di veil- ing themfelves of natural affection, they are furly to, care- lefs of, and unconcerned for their relatives, or their comfort. Of this fort are their bitter fpeeches, reproaching and re- viling one another. That felfifhneis, whereby they are at no pains to pieafe one another in lawful things, and void of fympathy in one another's joys and griefs ; unreafonable fufpicions and jealoufies, whatever be done to pieafe them ; blazing abroad their own fhame, in fpeaking to the difcredit of their relatives ; contempt of and defpiling one another. All thefe are quite oppoiite to conjugal love. 2. Againft that faithfulnefs they owe to one another, in refpecl of their bodies, is infidelity in the grofs breach of the marriage-contract, deferting and leaving one another, and defrauding one another. In refpect of their means, is all idlenefs, mihrianagement, and waftery ; and in refpect of their fouls, is unconcernednefs about them, being at no pains to inftruct, admonifh, and watch over one another ; and if at any time they tell them of their faults, it is to their re- proach, being before others, or in their pafiion, fo that it can do no good. And much more when they become fnares and hinderances to one another, inftead of meet helps, leading and provoking their relatives to fin againft God, and ruin their own fouls. Wives particularly fin againft their hufbands, by cafting off all reverence to them, carrying themfelves imperioufly towards them, being difobedient, wilful, and untraceable, and, like Vafhti, Efth. i. 10. 11. 12. who would no come to the king, when fent for by him, will not go an inch by their own will to pieafe them. It is not their honour to command, whofe province God has made it to obey, Ezek. xvi. 30. Eph. v. ult. Hufbands fin againft their wives in dealing untenderly with them, tyrannifmg and domineering over them in a mafterful way, not protecting them from theinfults of others, *or providing for them ; giving them that are their wives Vol. III. F" no 42 Of the Fifth Commandment. no truft, but making them, like Nabal, accountable to the utraoft farthing ; nor encouraging and prailing them when they do well ; moft of all in beating them, in ufe only with furious or mad men, Eph. v. 25. 29. Secondly, As to parents and children : 1. Children fin againft. their parents by difobedience to them. Such are in the midft of the black roll, Rom. i. 3c. ; and are in a near way to ruin, Prov. xxx. 17. So do they by all irreverence to them, and flighting and dishonouring them in word and deed, Deut. xxvii. 16. ; and much more by curling of them, Exod. xxi. 17. Many, again, fin againft Cod and their parents, being unteachable, and will not hearken to their inftruc~tion, Prov, v. 7. ; they will not take a fharp word from them, but their hearts rife againft them and it too, Prov. xiii. 18. ; and others, though they will bear with words, yet they are ftubborn, and will notfobmif to correction, Deut. xxi. 18. 19. And what will we fay of thofe that, like cnrfed Ham, make a jeft of their parents in- firmities, wafte their fubftance, and prove unnaturpl and hard-hearted to them when they are old and in diflrefs ? Prov. xix. 26. Finally, they fin by -difpofing of themfelves to callings, or in marriage, without confent of their parents, Gen. xxvi. 34. $$* 2. Parents fin againft their children many ways, while thev are not concerned for them while infants ; but many are carelefs as to the bringing up of their children to fome honeft employment, but, by encouraging them in idlenefs, prove a fnare to them. Moft men, if they bring their children to be able to fhift for a livelihood to themfelves, think they have done enough, while they have not been at pains to bring them up for God. Many will learn them to work that will not learn them to read, pray, &c. What ihall we fay of thofe that will learn them to ban, fwear, lie, pick and fteal, and encourage them in fuch things ? Some kill their children by cockering of them ; they indulge them fondly to their ruin. And kow indifcretely will parents dote on one child by another, where it is not grace, but mere fancy, that makes the difference ? Gen. xxv. 28. Some, on the other hand, are wofully harfh to their children, and break their fpirits, by holding them fo fhort by the head that they are driven to extremities, ufing them as drudges rather than as children, immoderately beating them when they are in a fault, and inveighing againft them with bitter words, Col. iii, The Sins forbidden. 43 iii. 21. °, indifcreet and untender dealing with them with re« fpect to their callings or marriages. Thirdlyy As to mafters and fervants : 1. Servants tin againft their mafters by irreverent, difre- fpec~tful, and faucy carriage towards them, without any re- fpect to the honour which God calls them to give to their ma- fters. Many are difobedient, and will plainly tell, that they will not do what they are bidden ; or if they do it, they will do it in fuch a manner, as fhall vent their pride and pailion, Though the fcripture commands not to anfwer again, they will anfwer, and have the laft word too, and by no means will fubmit to reproofs. Many are unfaithful to their ma- fters, their ferviee is eye-fervice, unfaithful fervicej either by their negligence and floth bringing their mafter to lofs, or by dilhonefty in that which is under their hands. Some profeiiing fervants are by their way a fcandal to religion in, families where they are. Others are a plague to the family by the averfion they ihew to every good thing or religious duty, as if their mafters were no more concerned in them, if they work their work, Eph. v. 5. 6. 2. Mafters fin againit their fervants, not allowing them fuffkient maintenance, but niggardly pinching them, keeping back their wages from them in whole or in part, and fo op- prefting the hireling ; rigorouily keeping them at work, not allowing them convenient time for reft, nor wcrfhipping ot God in fecret, or attending on public ordinances. And fo they fin againft them by continual chiding and uneafinefs to them, and carclefihefs with refpect to their fouls good, Eph. vi. 9. Fourthly, As to minifters and people i 1. People fin againft their minifters by their flighting and defpifing them, and nowife treating them as the mefTengers of Chrift -, going on in their evil ways over the belly of all warnings and reproofs, being ftubborn, and refufing fubjec- tion to difcipline ; flandering of them, creating them trouble, by forfaking of ordinances, &c* or any wife making their work burdenfome, or them to drive heavily in it ; and re- ftraining prayer for them. Minifters fin againft people by an unconcernednefs about their fouls cafe, lazinefs, and unfaithfuinefs in difcharge of their duty, proving ftumbiing-blocks to their people by a loofe walk, and not being earneft in prayer for them, for the blefting of God on them and their meilage. As to ruling elders and people, I have nothing to add to what I faid before* F 2 Fifthly, 44 Of the Fifth Commandment. Fifthly As to magiftrates and fubjed"ts : i.Subjectsfin theiragainft magiftrates by carrying diirefpecl- fully to them, rebelling againft them, and difobeying their juft laws, reviling and fpeaking defpitefully of them, denying them fubjection and their juft dues, and not praying for them. 2. Magiftrates Cm againft fubjecls by ufing their power to fatisfy their lulls, and giving bad example to others, by ty- ranny and oppreftion, unjuft laws, and difcountenancing piety and virtue, and oppofing themfeives to the kingdom of Chrift. Sixthly, As to the aged and younger : How little refpecl do the younger fhew to the aged ! Inftead of that honour due to age, people are ready to befool them, if not to account them witches or wizards, forgetting that either they muft come to their age themfeives, or die by the way- On the Other hand, few old people carry fo to the younger, as to command refpecl: by their examplary piety and holinefs ; but,, on the contrary, gray hairs are often found in the way of wickednefs. Seventhly, As to the weaker and ftronger in gifts : It is often the iin of the weaker to envy the ftronger, and if they can to mifreprefent them. The weak judge the ftrong, and the ftrong defpife and ftumble the weak. Lqftly, Equals fin againft one another, undervaluing the worth, envying and grieving at the good of one another, and tifurping pre-eminence over one another. The fpring and fource of all this is, (i.) Want of love to. and fear of God ; for while people are not in their duty to God, how fhould they be in their duty to man ? (2.) Pride and ielfifhnels, while eve'ry one feeks himfelf, and not the good of others. Thefe things may be very humbling to all of us. Who can fay his life is clean in any of thefe relations ? But even thofe who are very dutiful in their feveral relations as to the matter, may be guilty of the breach of this command, in fb far as what they do in thefe things does not proceed from gracious principles ; for indeed the ftrft command muft be carried along in all the reft. III. We come now to the reafon annexed to this com- mand; which is, « A promife of long life and profperity (as far as it lhall ferve for God's glory and their own good) to all fuch as keen this commandment." This Reafon annexed to this Command. 4^ This is a promife to encourage the confeientious perform- ance of the duties here required. The apoftle tells us, that it is " the firft command with promife," Eph. v. 2. Ofyueft. 1. How is this command the firft with promife, feeing the fecond has a promife alfo ? Anf. It is the firft command of the fecond table : for it is the moft weighty of them all, as comprehending all the red in it ; fo that we cannot fin againft the reft, but we muft firft break over the hedge of this, which encompafTeth ail the reft. For one cannot violate another's life, chaftity, &c. but he firft violates the honour due to him by this command. And it is the only command that has a fpecial promife of a par- ticular mercy annexed to it. The promife annexed to the fecond command is but a promife of mercy in the general, and that not particularly to thole that keep that command, but all the commandments. ^ieft* 2. But does the law promife any thing but to per- fect keeping of its commands ? and if {o, what are we the better ? Anf. We muft diftinguifh betwixt the law as a covenant of works, and the law as in the hand of Chrift for a rule of life to believers. As it is a covenant of works, nothing lefs than perfect obedience can intereft men in the promife ; for the leaft failure knocks off the man's fingers from the pro- mife, by virtue of the curfe, Gal. iii. 10. " Curfed is every one that continueth not in all things which are written in the book of the law to do them." So that we can be no- thing the better of this promife. But Chrift being the Surety of the better covenant, having made a new covenant of grace in his blood, he takes the fame law in his hands, and gives out the commands of it as a rule of life to his co- venanted people, and renews the promifes of it to their fin- cere obedience of them, 1 Tim. iv. 8. " Godlinefs is profit- able unto all things, having promife of the life that now is, and of that which is to come." As for the curfe of it, they hear of it no more, he having borne it away himfelf. And fo he crowns the fruits of his own grace in them with blefTed rewards. And as all thefe promifes are yea and amen in him ; {0 for his fake, through faith in his blood, they are obtained. In the words we may confider thefe three things ; the bleffing promifed, the place where it is to be enjoyed, and the regard the Lord allows his people to have to that bleffing to further them in obedience. First, 46 Of iht Fifth Commandment* First, The bleffing promifed ; that is, long life, that thy days may be long. It is a temporal mercy, a mercy much deiired ordinarily by all men, and promifed to them that keep 'his commandment. There are four things here to be coniidered. Firfif What is meant by men's days being long. It denotes two tilings. i. Long life, Prov. iv. 10. " The years of thy life fhail be many/' Death in its belt colours has fomething frightful about it. It is a diffolution of foul and body, which nature ihivers at. But there is no eviting of it *, all muff die ; they muft go through that dark valley to their eternal flate. But the belt that can be made of it is promifed here, viz. that iuch fhall be full of days, and not be taken away till they be ripe for the fickle. 2. Profperity to accompany that life; for non viveretfed va lere, vita fL Long life in miferies is a continued death, rather than life. So that the nature of the thing teaches us, that a profperous long life is here promifed. It is a good old age3 Gen. xv. i j. And thus the apoftle explains it, Eph. vi. 3. « That it may be well with thee, and thou mayft live long on the earth. " Secondly, That long life is in itfelf a mercy, and therefore is promifed. There are many things that may mortify men's deiircs of long life. Old age is ordinarily accompanied with a train of inilcrics; and the longer the godly live, they are the longer kept out of heaven. Yet there are four things that make this long and profperous life here promifed to the godly's keeping of this command, a great mercy. 1. A good old age is an honourable thing, Prov. xvi. 31. " The hoary head is a crown of glory, if it be found in the way of righteoufnefs." God commands a particular reverence to be given to old men, Lev. xix. 32. " Thou fhalt rife up before the hoary head, and honour the face of the old man." It is true, fin and wickednefs fpoils the greateft glory, and no man is more like the devil than a wicked old man, II. Ixv. 20. " The finner being an hundred years old, Khali be accurfed." But it is an honourable character which the Spirit of God puts on Mnafon, Acts xxi. 16. " An phi dif- cipie." And old godly men are moft like God, Daft. vii. 9. Rev. i. 14. 2. It is profitable for the exercife of godlinefs, in fo far as h makes them proof againff. many temptations which youth often carries men headlong unto. 2 Tim. ii. 22. Thefrothi- nclii Reafon annexed to this Command. 47 iiefg and fire of youth dying out through time, their grace is the better it wants thern. Young people's grace may ha more bulky, but old people's grace, though of lefs bulk, is more worth, becaufe it is more folid. Though new liquor may work and fweli up more, the old is better. John was the longeft lived of the apoilles, and wrote laft of them. In his younger years he could have burnt whole towns for Chriil, Luke ix. 54. ; but if ye will look to his epiftles written in his older days, they breathe nothing bt*t love, meeknefs, and folid godlinefs; 3. Long life makes way for the more proofs and experi- ences of the goodnefs of God on the earth, 1 John ii. 13. The young foldier may be more mettled and venturous; but the old foldier is more to be fruited, becaufe of his expe- rience and {kill. It is no fmall advantage to have been an eye- witnefs of the ieveral appearances God has made for his church, and of feveral ftprms that have gone over her head. 4. Lfjily, They have the larger opportunity of glorifying God here, and being fervkeabte in their generation, the longer they live on the earth ; and therefore (hall have a larger meafure of glory hereafter, a:> they have been more ferriceable for God than others, 2 Ccr. ix. 6. How many are cut off in their early days, while they were juft budding for the honour of God and the fervice of the church ! It is better for themfelves that they are form taken away 5 but the church is lefs the better of them, Phil, i. 23. 24. The Spirit of God takes notice of this in the old men that out-. lived Jofhua, how uieful their age was for God and his church, Join. xxlv. 31. ft And Ifrael lerved the Lord all the days of Jofhua, and all the days of the elders that over- lived Jofhua, and which. had known ail the works of the Lord that he had done for Ifrael." And though glory is not the merit of good works, yet according to the lowing, fo fhaU the harveft be. Tibirdtyi A holy walk, particularly in the confclentious performance of relative duties, is the way to a long and pro- sperous life. Holinefs, and particularly relative holinefs, is the way to a long and happy life in the world. 1. As to holinefs in general, it is clear from two things. (^1.) From the promife of God in his life-giving word. " Man lives by every word that proceeded! out of the mouth of God." The unbelieving world may think a fcripture-pro- niile but a poor fence for a man's life. Give them good en- tertainment, eafe, medicine, they will lav more weight on thefe 48 Of the Fifth Commandment. thefc than on a clutter of promifes ; but yet a promife from the Lord is better than all thefe, Dan. i. 15.; for " man fhall not live by bread alone, but by every word that proceedeth out of the mouth of God," Matth. iv. 4. Now, it has the promife, 1 Tim. iv. 8. It has the promife of health, wealth, and long life, Prov. iii. 7.- — 10. & 16. (2.) From the nature of the thing. A holy walk keeps ns back from thofe things that hurt and ruin the body. And no man's body is fo little abufed to its hurt, as his whofe foul has refpedl: to walk within the hedge of God's precepts. Drunkennefs and gluttony devours more than *he fword doth. Covetous care and anxiety waft.es the body. Inordinate af- fections are the confuming of the constitution. Holinefs, that reprefles thefe things, muft then be as health to the fiefh, Prov. iv. 22. 2. As for dutifulnefs to our relatives : Confider, (1.) It hath God's promife for it in the text, which hath been made out to many in their fweet experience, as in the cafe of Ruth, and that of the Rechabites, Jer. xxxv. 19. And fo the contrary is threatened, Prov. xxx. 17. " The eye that mocketh at his father, and defpifeth to obey his mother, the ravens of the valley fhall pick it out, and the young eagles fhall eat it ;" and has been fulfilled in many to the full extent. (2.) Dutifulnefs of that fort procures the bleffing of relatives ; it natively draws out their hearts in thankfulnefs to God for them, and in prayerjs to God for them, which under God is a mean to bring down a bleffing upon them.. The bleffing of them that were ready to pcrifli was not in vain to Job ; it fprung up in a liberal increafe. (3.) Such perfons are of a meek difpofition, and fuch have a peculiar promife to inherit the earth, Matth. v. 6. It is the want of the fpirit of meeknefs, and pride and fel- ilfhnefs in the room of it, that mars relative dutifulnefs. 4. Ln/lly, The nature of the thing leads to it ; for that is the ready way to make relations comfortable ; and the com- fort that people find in their relatives does good like a medi- cine, while the contrary is as rottennefs in the bones. There are two objections that lie againft this doctrine. Object. 1. Have not wicked men, that caft off all perfonal and relative holinefs, oft-times a long and profperous life ? Anf. It is fo indeed. Job obferved it long ago, ch. xxi. 7. " Wherefore do the wicked live, become old, yea, are mighty in power ?" But there is one thing that makes the 2 difference Reapn annexed to this Command. 49 difference wide enough ; i. e. they have it not by promife. What of that ? will yc fay. There is very much in it. (t.) He cannot have the comfort of it as a godly man can have, no more than he can have the comfort of a well-furnifhed houfe, that knows not but every day he may be turned out of it, while he knows no where elfe to go to, in comparifon of one that has a tack of it, and is to move to a better when the tack expires. (2.) There is a fecret curfe in it that deilroys and ruins him •, fo that the morfel may be fair, but there is a bone in it that will riick in his throat, Prov. i. 32. 33. (3.) Laftly, The laft dim fpoils the feaft. No man can be faid to live a long and happy life, that dies a miferable un- happy death, as all wicked men do. Can that life be profpe- rous and happy that has fuch a black hinder end ? Does not death foon catch that man, that catches him ere his falva- tion be fecured. Object. 2. Are there not many godly people whofe life in the world is neither long nor profperous, and have neither much health, wealth, nor long life ? The anfwer to this brings us, Fourthly , To fhew how this promife is to be underflood. It is to be understood, as all other temporal promifesare, not abfolutely, as if in no cafe it could be otherwife •, but with thefe two limitations: (1.) As far as it (hall ferve for God's glory ; and God may be more glorified in their early death than their long life. The honour of God is the im- moveable rule by which thefe things muft be ail meafured. (2.) As far as it fh#ll ferve for their good ; and fo it may be a greater mercy to them to be hid in the grave, than to be left on earth ; and furely it is no breach of promife to give one what is better than what was promifed. And thefe two are not to be feparated, but joined together ; for whatever is moft for God's honour, is moil for the godly man's good. Now, upon this we may lay down thefe conciufions. 1 . Upon this promife the godly, walking in the way of perfonal and relative holinefs, may confidently expect from God as much long life and profperity in the world as fhali be for the honour of God, and their good to enjoy. And to have any more would be no favour. 2. A fhort and afflicted life may be more for their good than a long and profperous one, Pfal. cxix. 71. If. Ivii. 1. And why mould men quarrel with their bleffings, or call: at their mercies ? Good Jofiah was foon taken awav, becaufe Vol. III. G the £~ fake of Chrift ? has he not the call to martyrdom, Suffer or Sin ? may he not look for the martyrs rewa-rd ? And if he redeem life by finning, tails he not under the fame fearful doom, as in that cafe, Matth. x. 39. " He that fmdeth his life, fhall lofe it : and he that lofeth his life for my fake, fhall find it," Mark viii. 38, f* Whofoever therefore mall be afhamed of me, and of my words, in this adulterous and iinful generation, of him alfo fhall the Son of man be afhamed when he cometh in the glo- ry of his Father, with the holy angels." Are not the ten con:u mands Chrift 's words, as well as the articles of faith ? What- ever difference may be betwixt thefe cafes, an impartial con- sideration will manifeft the cafe fuppofed is a greater trial of faith than the other. And God will furely make up to thefe fecret unknown martyrs at the day of judgment, the honour which the open and imnifeft martyrs have before-hand. In difeouriing further from this fubject, I (hail fhew, I. What is required in this command. II. What is forbidden in it. I. I am to fhew, what is required in this command. It requires, as I faid before, *? All lawful endeavours to pre- ferve our own life, or the life of others." FIRST, It requires, that, by all lawful endeavours, we preferve our own lives. Self-prefervation is the leading duty of this command. Brute creatures have a natural inftincl for it. Our kind God has given man a written law for it, whereby it may appear that we are dearer to our God than to ourfelves. We may take up this in two things. First, Thou muft preferve the life of thine own foul. When God fays, Thou Jl? alt not kill, doth he only take care for the body ? No •, doubtlefs of the foul too. He looks not to the cabinet only, overlooking the jewel. The foul is the man, at leaf! the bcft and moft precious part of him. Two things here are in general required. 1. The $ 4 Of the Sixth Commancimehii i. The careful avoiding of all fin, which is the deftru&ioit of the foul, Prov. xi. 19. It is by fin that men wrong their own fouls; whereby they wound them, fill them with poi- fonous things and prepare the way for their eternal death, Prov. viii. ult. 2. The careful ufing of all means of grace and holy exer- cifes, for the begetting, preferving, and promoting fpiritual life, 1 Pet. ii. 2. As we muft eat and drink for the life of our bodies, fo muft we ufe thefe for the life of our fouls ; eating Chrift's body, and drinking Chrift's blood, by faith, drinking in his word. The foul has its ficknefs, decays, &c. as well as the body. Let it not pine away, but nourifh it. Secondly, Thou muft by all lawful endeavours preferve the life of thine own body. We may take up this in thefe three things. 1. Juft felf-defence againft violence offered unto us by others unjuftly, Luke xxii. 36. So a man ought to defend himfelf, if he can, againft thieves or robbers ; and therefore it is faid, " If a thief be found breaking up, and be fmitten that be die, there (hall no blood be fhed for him," Exod. xxii. 2. Yet this muft be only in the cafe of necefiity, where the violence cannot be efcaped but by a violent repel- ling it ; for all violent courfes muft be the laft remedy, Luke vi. 29. Where a foft reception will ftill the violence offered, it is not the fpirit of Chrift, but of Satan, that re- pels violence with violence. And when it is neceffary, no greater violence may be offered than what is neceffary to re- pel the attack, Exod. ii. 2. 31. 2. Furnifhing our bodies with whatever is neceffary for their health and welfare, according to our ability ; taking the moderate ufe of the means of health and life unto our- selves, Eph. v. 29.; for in fo far as we ufe not the means of pre- ferving them, we are guilty of deftroying them. Therefore it is our duty to allow ourfelves a competent portion of meat and drink, wholefome food, as the Lord lays to our hands; to provide competent houfing and clothing, to refrefh our- bodies with a competent meafure of reft and fleep; to ufe moderate labour, exercife, and recreations, and medicine for the removal of diftempers. The ufe of thefe is neceffary, and the immoderate ufe of them hurtful ; therefore the mo- derate and temperate ufe of them is our duty. 3. Keeping our affection r< gular, fubduing all inordinate and evil affections ; fo« thefe are deftructive to the body as well as to the foul. So that a patient difpdition, a quiet 2 mind The Duties required. 5? mind, and a contented and cheerful fpirit are duties of this command, as necefTary for the welfare of our bodies : where- as inordinate paflions are the ruin of them, Prov. xvii. 22. " A merry heart doth good like a medicine : but a broken fpirit drieth the bones." SECONDLY, This command requires, that by all lawful endeavours we preferve the life of our neighbours. We may alfo take up tiiis in two things. First, We muft endeavour to preferve the life of their fouls, 1. By giving them the example of a holy life, for that edifies and builds up, Matth. v. 16. ; whereas a icandalous walk is a foul- murdering practice. 2. By inftructing, warning, reproving, and admonifhing them, as we have opportunity, where the cafe of their fin. requires it, Jude 23. ; and comforting them in diftrefs, 1 Their, v. 16. ; and praying for them, Gen. xliii. 29. No man mull fay with Cain, " Am I my brother's keeper ?" We are required to watch over Gne another. If our neighs hour's ox or his afs fall into the ditch, we muft alfo help then} out : how much more when his foui is in hazard of falling into hell ? Secondly, We muft by all lawful endeavours pre* ferve the life of our neighbour's body. Here God requires of us, 1. To protect and defend the innocent againft unjuft vio? lence, according to every one's power, as they have a fair call to exercife the fame, whether it be in refpect of their name, goods, or life, Pfal. Ixxxii. 3. 4. Prov. xxiv. 11. 12, And fo it is a duty of this command to reprefs tyranny, whereof we have a commended example in the interpofition of the people to fave the life of Jonathan, 1 Sam. xiv. 45, " And the people laid unto Saul, Shall Jonathan die, who hath wrought this great falvation in Ifrael ? God forbid : as the Lord liveth, there fhall not one hair of his head fall to the ground; for he haih wrought with God this day. So the people refcued Jonathan, that he died not." 2. To give unto others the neceffaries of life, when in want, according to our ability. For as he that feeds not the fire puts it out, fo unmerciful people that fhut up their bowels from the needy, are guilty of their blood before the Lord, Jam. ii. 15. 16. 3. To entertain fuch affections towards our neighbour, as may keep us back from injuring of him, and him from doing harm to himfelf ; fuch as, charitable thoughts, love, compaf- flont 5 6 Of the Sixth Commandment, fton, meeknefs, gentlenefs, kindnefs. Thefe are as xviiti to quench fire in us which may burn up others, and as oil unto others to refrefh them, Eph. iv. ult. 4. A peaceable, mild, and courteous converfation, Prov, Xv. 1. in looks, fpeech, and behaviour. 5. Lajlly> With refpect to injuries, we ought to take all things in the befr. fenfe, 1 Cor. xiii. 5. 7. to avoid all occa- fions of ftrife, yea, even to part fometimes with our right for peace, as Abraham with Lot ; to bear real injuries, Col. iii. 12. 13. \ to forbear and be ready to be reconciled, and for- give injuries, yea, to requite good for evil, Matth v. 44. With refpect to both our own life and the life of others* we are called to refift all thoughts, fubdue all paffions, avoid all occafions, temptations, and practices tending to the deftruction of our own life, or that of others, of foul or body.- Who can underftand his errors ? What fliall come of4 us* if God enter into judgment with us ? Our omifiions would ruin us, even in thofe things where we judge ourfelves to be m the lead hazard. II. I come now to fhew, what is forbidden in the fixth commandment. It forbids " the taking away of our own life, or the life of our neighbour, unjufriy, and whatfoever tendeth thereunto. " Here I ihall confider this command as relating to our own life, and the life of our neighbour. 'FIRST, I Ihall coniider this command as relating to our own life ; and that, 1. WTith refpect to our fouls ; and, 2. With refpect to our bodies. First, Thou fhalt not kill thine own foul. Our kind God forbids us to be felf-murderers and foul-murderers. We become guilty of the blood of our own fouls thefe ways : 1. By neglecting of the means of grace and falvation, Prov. viii. 34. 36. The life of our fouls is a flame that mult be kindled from above, and fed by means of grace. Whofo then neglect them, are guilty of their own blood, Confider this, ye prayerlefs performs, ye that are at no pains to get knowledge, flighters of public ordinances, private du- ties, reading, meditation, &c. 2. By oppofing and fighting againft the Lord's quickening work in the foul. They that murder convictions, murder their own fouls, as if thev were refolved that they fnould never Air ^The Sins forbidden* jfi ftir in them, Prow xxix. i. Some, with Felix, put them off with fair promifes ; fome, with Cain, with the noife of axes and hammers ; which is in effect, they will not let their fouls recover. 3. By continuing in fin impenitent, God calls by his word and providence to the man, as Paul to the jailor, (( Do thyfelf no harm." But, as if he were refoliite on his own ruin, he will not forbear thefe courfes. Wilful imptnitency is the gcofTeft Felf-murder, becaufe foul-murder, Ezek. xviii, 30. 3 l. His foul is Handing under a decayed roof, tell him that it will fall on him ; but he will not ftir a foot; is not his blood then on his own head ? 4. By unbelief, and not coming to Chrift by faith, John v. 40. Many means are efTayed to prefer ve the foul ; but frill it is ruined, becaufe the main cure is neglected. Let a man ufe never fo many remedies for his health, if he will not ufe the main cure neceftary, he is his own murderer. So re- folutions, watchings, engagements, are tried; but if faith, and employing of Chrift for fan edification, is not tried, he is ftill a murderer. O firs, confider this. Murder, felf-murder, foul-murder, is a crying fin. What wonder the man perifh who will pe- rifh ? Will God fpare the fhedding of the blocd of that foul, which the man himfelf is fo liberal of? And hence lee that people not only may, but this com- mand of God obliges them to feek the welfare and good of their fouls. Fear hell, hope for heaven : and let this ftir you up to duty : but do not reft there, go forward and make the love of God your main motive ; and that of itfelf would be fufficient to ftir you up to all the duties of a holy life. Secondly, Thou (halt not kill thine own body. This is limply and abfolutely forbidden. We may take away the life of others in fome cafes juftly ; but in no cafe our own, un- lefs there be a particular divine warrant, which I fuppofe in Samfon's cafe, which is not to be expected by us ; for therein he was a type of Chrift. There are two things for- bidden here. 1. The taking away of our own life, by laying violent hands on ourfelves. This is the horrid fin of direct felf- murder ; of which Saul, Ahithophel, and Judas were guilty; and many fad inftances have been of it of late. The law of God utterly condemns it, and nature itfelf abhors it. It is the effect of a defperate envenomed fpirit, riling from pride and impatience, a horrible leaping into eternity ere the call come from God. It is highly diih.cnourable to God, char- Vol; III. ' H -in- 5 8 Of the Sixth Commatidment, ging him with cruelty, and refining to wait his leifure. It is the thing the grand murderer is feeking. Civil laws ftrike againft it : with us felf-murderers are denied Chriftian bu- rial, their goods are efcheated, that refpecl: to their families may deter people from it : in other places they have hung them up on gibbets. And though we will not take on us to determine the cafe of all fuch to be hopelefs for eternity, that is fufHcient to fcare us, I John iii. 15. " Ye know that no murderer hath eternal life abiding in him." 2. Doing any thing that tendeth thereunto. Men may be guilty of killing themfelves indirectly many ways, all which are here forbidden. Here are forbidden, as tending to the murder of the body, ifly All entertaining of any thoughts againft our own life, that is. heart- killing ; wearying of our own life, and fretful wifliing to be gone, as was Jonah's cafe, chap. iv. 3. ; all tampering with temptations of that fort, and not rejecting them with abhorrence, Job vii. 15. Our life is a mercy, and not to be wearied of fretfully ; for it is God's goodneis that we are out of hell. And it is horrid ingratitude to account God's eift a burden. idly7 Difcontent, fretfulnefs, and impatience. It is a dan- gerous thing, Pfal. xxxvii. 8. It was that which prevailed with Ahithophel to make away with himfelf. It is like ink caft into a fountain, which makes all the water biackifh. It unfits for fociety with men, and for communion with God 5 it deftroys the foul and body too ; for the fretful man is his own tormentor. We mould frudy to be content with our lot, and eafy whatever our circumftances be, Heb. xiii. 5. ; and that will fet all our wrongs right, Prov. xv. 15.; for then our fpirit is brought to our lot ; and the vulture preys no more on our liver. 3, By mocking, fcoffing, and deriding fpeeches. Thefe are reckoned among the fufferings of the martyrs, Heb. xi. 36. " Others had trial of cruel mockings." The fokliers mock- ing of Chrift, John xix. 3. is compared to the baiting by dogs, Pfal. xxii. 16. See how children paid for this ufage to the prophet Elifha, 2 Kings ii. 23. 24. Lnji'vy By curlings, imprecations, and wrathful wifhings of ill and mifchief to our neighbour's •, which is but throw- ing up of hellifli fire on others, that comes down and burns up him that threw it, Pfal cix. 18. 3. There is eye-murder, which vents itfelf by a wrathful countenance, and all geftures of that kind, inch as high and proud looks, and fierce looks, Prov. vi. 1 7. The Spirit of God takes notice of Cain's countenance, Gen. iv. 5. As there is adultery in looks, fo there may be murder in them, not only angry looks, but looks of fatisfaction on the mile- ries of others, which God knows the meaning of, Obad. 12.; gnafhing with the teeth, and all fuch geftures of a perfon, denoting a heart boiling with wrath and revenge, Acts vii. 54- 4. There is hand- murder, even where death killeth not. And people may be guilty of this twrd way?. ijl> By way of omiffion, when we with-hold and give not help to thofe that are in diftrefs, to fave their life or living, Judg. v. 2. 3. ; neglecting the lick, not viiiting and helping them as need requires, Luke x. 31.32.; not affording means of life to the poor in want, Jam. ii. 15. 16. ; for thofe put out the flame of life that do not feed it. We fhouid then put on bowels of mercy and charity, in imitation of Jobj chap. xxxi. 16. &c. It is obfervable, that the fentence ngainit the wicked runs on unmercifuinefs to the poor mem- bers of Chrift, Matth. xxv. 41. &c. 2d/y9 By way of commifiion. And fo men are guilty, (1.) As they ftrike againft the living of others, their means and way of lubiiftence. This goes under the general name of oppreffion, a crying fin, Ezck. xxii. 7. Thus this command is broken by extortion, landlords racking of their lands fo as labourers cannot live on them, tenants taking others lands over their heads, fometimes to the ruin of honeft families, matters not allowing fervants whereupon to live; I 3 and, 68 • Of the Sixth Commandment. and, generally, by all kind of oppreffion, which in God's ac- count is murder, If. iii. 14. 15. Micah iii. 3. (2.) As they ftrike againfl the body and life itfelf. Thus men are guilty, by fighting, ftriking, and wounding others^ Exod. xxi. 18. 22. How many have been guilty as murder- ers in the fight of men, that have had no defign to go the full length, when they fell to fighting ? Perfecution is a complication of all thefe ; and therefore the better the caufe is, the worfe is the deed. It is a main engine of him who was a murderer from the beginning. And God will reckon with them as murderers at the great day, Matth. xxv. 41. 42. &c. Laftly, Men may be guilty of the blood of others otherwife. As, (1.) By finful occasioning in others thofe things whereby our neighbour fins againfl his own foul, £hiod eft caufa caufat eft etiam caufa caufati. So people fin by occafloning in others difcontent, fretfulnefs, immoderate forrow, &c. 1 Sam. i. 6. Wherefore we fhould beware of that, as we would not be guilty of their blood. (2.) By all the ways we faid men co-operate to the de- ftroying of others fouls, they may be guilty of killing ethers bodies ; as by commanding, counfelling, or anywife procu- ring the taking away of men's living or lives unjuftly. So David murdered Uriah by the fword of the Ammonites. So informers againft the Lord's people in time of periecu- tion are murderers in God's fight, Ezek. xxii. 9. Yea, the approving, cr any way conferring to it, makes men guilty, Acls viii. I. Now, Sirs, examine yourfelves in this matter ; and who will not be brought in blood guilty, guilty of their own and their neighbour's blood, the blood of their fouls and bodies ! God's law is fpiritual, and fees the guilt of blood where we plead Not guilty. Les us be humbled and convinced, and apply to the blood of Chrift, that we may be wafhed from it. OF OF THE SEVENTH COMMANDMENT. Exod. XX. 14. — Tkcujl-alt not commit adultery. THE fcope of this command is the prefervation of our own and our neighbour's chaftity and purity. God is a holy God, and the devil is an unclean fpirit : we muft there- fore ftudy purity in all manner of converfation. Our Lord puts this command before the fixth, Mark x. 19. ; becaufe our chaftity fhould be as dear to us as our life, and we fhould be as much afraid of that which defiles the body as that which def troys it. This command is a negative precept, and exprefsiy forbids adultery : but under that is comprehended all manner of un- cleannefs whatfoever, with all the caufes and occafions lead- ing thereunto. And the pofltive part of this command is, that we muft preferve cur own and our neighbour's chaftity by a'.i due means. In difcoarfing further, I fhali confider, I. The duties required in this command. II. The fins forbidden therein. III. Pvlake fome practical improvement. I. Our firft bufinefs is to confider what is required in this command \ and the Catechifm, agreeably to holy fcripture, tells us, that it requires " the prefervation of our own and our neighbour's chaftity in heart, fpeech, and behaviour." The duties of this command may therefore be reduced to two general heads. 1. The prefervation of our own chaftity. 2. The prefervation of that of our neighbour. FIRST, This command requires us to preferve our own chaftity and purity. There is a twofold chaftity. j. In fingle life; when it is led in purity, it is like the angelical ; when in impurity, it is devilifh. 2. There is conjugal chaftity, when 70 Of the Seventh Commandment. when married ] Jelves within the bounds of ''his lies in two things, (i.) With re- vives pur< corrupted. rig themfelves within, the ids of Chrjitian fohriety and moderation. In whatsoever itate we arc, " this is th£ m] of God, even our fan&ifica- tiorj, that we fhould abftain from 1 one of us fhould know how to poffefs his veffel in fanclifica- tiorf and honour, not in the luft of concupifcencc/' r iv. 3. 4. 5. Now, there is a threefold chaflity required of us, and to be prefer ved by us. Firjly Chaftity in heart, 1 ThefT. iv. 5. forecited. God knows the heart, and therefore his laws reach the heart, and lie will judge for heart-fins. We mufl keep our minds pure, that the thoughts be not led aflray and corrupted. Hence job " made a covenant with his eyes," chap. xxxi. 1. And Ave muft keep our affections pure, that they be not vitiated. 'Job faw this when he appeals to God, " If" mine heart have been deceived by a woman," ver. 9. This is to be pure before God, who feeth in fecret, and fearcheth the hidden things of darknefs. The leaft glance of the heart over this hedge is a crime. Secondly, Chaflity in fpeech, Col. iv. 6. u Let your fpeech he always with grace, feafoned with fait." As there is tongue-murder, there is tongue-adultery. But our fpeeches muft favour of fobriety and purity •, and fo they will, if the heart be pure ; for out of the abundance of the heart the mouth fpeaketh. The Holy Ghoft, in the fcriptures, gives us a pattern to be imitated in our fpeeches concerning thofe things that have a natural turpitude with them, vailing the fame in modeft expreflions. Thirdly, Chaflity in behaviour, which comprehends both the keeping of the body undented by any grofs act, and a modeft carriage every way, 1 Pet. iii. 2. Modefty mufi appear in the whole of our behaviour, that the purity of the heart may mine forth thereby, as the candle gives light through the lanthorn. Now, as this threefold chaftity is required here, fo the proper means for preferving it are alfo required. 1. Watching over our fenfes. Thefe are the ports at which Satan breaks in, and ruins people's purity. The heart and the fenfes are like a candle-wick, at the end of which lies a heap of powder. Objects fet fire to the fenfes at The Duties required, 71 at the wick, and thefe carry it along to the heart, where the corruption lies as a heap of powder. Particularly, (1.) The eyes, Job xxxi. 1. Thefe were the gates at which fin firft entered into the world ; and thefe have been the gates of deftru&ion to many, whereby their fame, body, and fouls, have been deftroyed together. It is remarkable that the Sodomites were fmitten with blindnefs, who took fo little care to watch their eyes while they had the ufe of them. Curious glances of the eye have been fatal to many, as to David, 2 Sam. xi. 2. and to Jofeph's miftrefs, Gen. xxxix. 7. (2.) The ears. The corruption of the heart makes people liable to be chained with Satan's fetters by the ears as well as the eyes ; as appears from Pro v. vii. 21. 22. " With her much fair fpeech fhe caufed him to yield, with the nattering of her lips me forced him. He goeth after her firaightway, as an ox goeth to the flaughter, or as a fool to the correction of the flocks." And curious liftening to rot- ten fpeeches, or whatfoever has a tendency to corrupt the heart, is to open the door to let out our purity. 2. Temperance, a fober ufe of meat, drink, fleep, and recreations. Hence our Lord warns his difciples, Luke xxi. 34. " Take heed to yourfelves, left at any time yo:|r hearts be overcharged with furfeiting and drunkennefs." Tem- perance is a neceflary hedge for chaftity, and the breaking over that hedge is a near way to facrifice the other. See Acts xxiv. 24. 25. " And, after certain days, when Felix came with his wife Drufilla, which was a Jewefs, he fent for Paul, and heard him concerning the faith in Chrift.— And as he reafoned of righteoufnefs, temperance, and judge- ment to come, Felix trembled.'' Why did the apoftle chufe that fubjeet before thefe great perfons ? Why, truly it was very fit. Hiftorians tell us, that this Drulilla was a molt libidinous woman, and had left her hufband, Aziz king of EmenefTa ; and while he was yet living, fhe was married to Felix, who was taken with her beauty ; and fo they lived together in adultery. The body being pampered, becomes a luxuriant beafl ; and thofe that cram their bellies with meat or drink, are but one remove from, and in near dif- pofition to filthinefs j for one fenfuality makes way for ano- ther. On this account it is that fading and prayer may be to people a duty of this command ; for, as fome devils are not call: out, fo fome are not held out but by falling and prayer. They "j 2 Of the Seventh Commandment. They that would keep themfelves pure, mull have their bodies in fubjeclion, and that may require, in fome cafes, a holy violence, I Cor. ix. 27. 3. Keeping of chafte and modeft company. Hence So- lomon exhorts, Prov. v. 8. 9. " Remove thy way far from her, and come not nigh the door of her houfe : left thou give thine honour unto others, and thy years unto the cruel." How many have been ruined by the company they have fallen into, worfe than they had fallen into a den of lions and wolves ? Ill company wears off infenfibly the impref- fions of virtue on people's fpirits ; and if they be not at war with them, the maintaining of peace and converfe will make people like them. 4. Being bufied in fome honeft employment. Thofe that would be virtuous indeed, mud not eat the bread of idle- nefsi Honeft labour and bufinefs cuts olF many temptations that idle perfons are liable to. Had David been in the field with his army, when he was riling from off his bed in the evening-tide, 2 Sam. xi. 2. he had preferved his chaftity when he loft it ; and fo had Dinah, if {he had been at her bufinefs in her father's houfe, when fhe went cut to fee the daughters of the land, Gen. xxxiv. 1. 5. Marriage, by thofe that have not the gift of continen- cy. Hence fays the apoftle, 1 Cor. vii. 2. 9. " To avoid fornication, let every man have his own wife, and let every woman have her own hufband. But if they cannot contain, let them marry: for it is better to marry than to burn." — Neither marriage nor lingle life are in themfelves morally good or evil, but indifferent. But that ftate of life is to be chofen by every one, that will moil conduce to their leading a holy life. So every particular perfon ought by them- felves to ponder their gift, and other circumftances, which will let them fee what is fin and what is duty in this cafe. 6. Cohabitation and conjugal love and afre&ion betwixt married perfons, without which that ftate will be no fence t© purity, but a fnare. Hence Solomon fays, Prov. v. 19. 20. " Let her be as the loving hind, and pleafant roe ; let her breads fatisfy thee at all times, and be thou ravifhed always with her love. And why wilt thou, my fon, be ravifhed with a ftrange woman, and embrace the bofom of a ftraii- ger?" 7 Lajlly, Shunning all occafions, and refilling all temp- tations, to the contrary, Prov. 5. 8. forecited. Sodidjofeph, Gen. xxxix. 8. It is a dangerous bufinefs to parley with :, them. ¥he Duties required* 73 them. The town that is content to capitulate with the ene- my, is next door to furrendering. There are two fins that the fcripture bids us flee from. 1. Idolatry, 1 Cor. x. 14. 2. Uncleannefs, 1 Cor. vi. 18. Why? Recaufe they are bewitching evils. It is fafer to flee, than to Hand to fight them. SECONDLY, This command requires us to preferve the chaftity of others, and that fo far as we can, in their hearts, lips, and lives. For fo far as we might prevent the fin of others, and do it not, and much more when we occriion itj it becomes ours. Befides, that in preferving our own cha- flity, we preferve that of others, and fo the means conducing to the one do alfo conduce to the other. Our duty in this point may be reduced to thefe two heads. 1. That we may do nothing which may enfare others.1 For whomever lays the fnare is partner in the fin that comes by it. A lamentable inftance of this we have in Juoah and his daughter-in-law : they were neither of them careful to preferve the other's chaftity, and fo they fell each by an- other's fnare, Gen. xxxviii. 14. 15. 16. For this caufe mo- deft apparel is here required^ 1 Tim. ii. 9. ; and careful avoiding of ail unfeemly behaviour, which may ha se a ten- dency to defile the minds of others, though we ourfelves have no ill intention. Thus. Bathfheba's wafhing iierfelf in a place where me might be feen of others, was the fad oc- cafion of the fin that David and ihe were plunged intOj 2 Sam. xi. 2. And truly where both grace and good maimers are wanting, it is little wonder that people break their necks over one another. 2. That we do everything incumbent on us to preferve the chaftity of others, in heart, f'peech, and behaviour. Let mar- ried perfons live together in due love and affection to one an- other. Let each one be an example of purity to others. Let thofe whom ye fee in danger be refcued by all means, whether by force or perfualion, as the circumfhnces re- quire. And let none bring others guilt on their own heads, by being filent when they fee the fmoke, till the flame rife and difcover itfelf. Let parents and mafters do what they can to prevent the ruin of their children and fervants, by rebuking any lightnefs about them, exhorting them, and praying for them ; keeping them out of ill company, not fufFering them to be idle or vague, and feaibnably difpofing of children in marriage. Our bodies are the Lord'-. ; we are or ought to be the temples of God •, the heart is the Vol. HI, K moft 74 Of the Seventh Commandment. mofi holy place cf the temple, and our fpeech and behavioo? the holy place. Let us take heed we bring in no unclean thing there, but keep his temple pure ; for if any defile the temple of God, him will God deftroy. If. I come now to fhew, what is forbidden in this com- mand. It forbids " all unchafle thoughts, words, and ac- tions." In nothing more quickly did the corrupt nature of man vent itfelf, than in inordinate concupifcence, which brought fhame along with it, as its juft punifhment -, which makes it hard to fpea!" of it, and lb much the rather that corrupt nature is apt, through Satan's influence, to turn the very commandment againft it unto an occalion of fin. There- fore, though there is a neceffity of fpeaking fomething on it, we cannot enlarge with that freedom upon it that we can do on other commands. Sift your hearts, then, as in the pre- fence of a holy God, who will call us to an account in this matter before his tremendous judgment- feat, and hear his holy law, Thoufialt not commit adultery. In this fliort abbreviate of the law of God, where one fin fs exprefsly condemned, under it are forbidden ail fins of the fame kind. So here the whole dunghill of nlthinefs is fet before us for our abhorrence, and deteflation of our fouls, as we would not bring down the wrath of God on us. Here then all grefs acts of filthinefs are forbidden. As, i. All unnatural lulls, not to be mentioned without hor- ror ; filthy fellowfhip with devils, as the guilty do fuppofe -, Sodomy, perfons abufing themfelves with thofe of their own fex, Rom. i. 14. — 27. ; beaftiality, Lev. xviii. 22. And to thefe we may add incefi, which is betwixt perfons within the forbidden degrees of confanguinity or affinity, Lev. xviii. 6. Concerning which this is to be obferved, that a man mud hold at the fame diftance from the relations of his wife as his own, and contrariwife, Lev. xx. 14. ; and fuch unna- tural mixtures can never be fanctified by marriage. * 2. Adultery, where one of the parties, or both, are mar- ried. In this cafe the aggravations of the fin of the mar- ried party will be juftiy charged upon the fingle perfon ; and for both, "whoremongers and adherers God will judge." Ileb. xiii. 4. And bigamy and poligamy are adultery ; for the vile fact cannot be fanctified, but made worfe, by mar- riage with'" the adulterer or adulterefs, Hof. iv. 10. " They "fhall commit whoredom, and fiiall increafe." 3- Fornication, *The Sins forbidden. 75 3. Fornication, which is betwixt {ingle perfons, Col. iii. 5.. 6. " Mortify your members which are upon the earth -, fornication, uncleannefs, &c. For which things fake the wrath of God cometh upon the children o^ difobedience.,> Whoredom is a (in that without repentance is a fad badge of a fubjecT. of Satan, Eph. v. 5. " No whoremonger nor unclean perfon — hath any inheritance in the kingdom of God and Chrift." And a vaft inconfiftencey there is be- twixt being a member of Chrift, and that of a harlot, 1 Cor. vi. 15. 4. K.ape, or forcing a perfon to filthinefs, Deut. xxii. 25, This is a capital crime by the laws of God and men. 5. Secret uncleannefs in a perfon by themfelves alone, whe- ther they be waking, Eph. v. 12. ; or fleeping, at leaft fo far as they have occasioned it to themfelves by their own cor- rupt imaginations. 6. LciJIyy Immoderate and unfeafonable ufe even of the marriage-bed, and much more of the bed of whoredom. Mark thefe pah1 ages, 1 ThefT. iv. 3.4. 1 Cor. vii. 5. If. lviii. 13. Ezek. xxii. 10. and xviii. 6. Thefe are the feveral kinds of vilenefs here forbidden. But this command goes further, and forbids three forts of un- cleannefs beiides. 1. Uncleannefs in heart, all fpeculative filthinefs, unclean imaginations, thoughts, purpofes, and affections, tho' people do not intend to purfue them to the grofs act, Matth. v. 28. " "Whofoever looketh on a woman to'luft after her, hath committed adultery with her already in his heart." Chap, xv. 19. " Out of the heart proceed — adulteries, fornications." Thefe fall not under the eye of men, but are open to the eye of God,- who will judge accordingly. A voluntary thought of thefe things is dangerous, a delightful roiling of them in the heart is uncleannefs before God, and a vitiated habit, where- by on every light occafion thefe filthy foarks are kindled in the heart, is worft of all, and raoft abominable. 2. Uncleannefs in words, all filthy communications and obfeene language, Eph. iv. 29. " Let no corrupt communi- cation proceed out of your mouth."- They are the difcove- ries of a filthy heart ; for Ci out of the abundance of the heart the mouth fpeaketh,'' contrary to nature, propaling thofe things which nature teaches to keep fecret. They are fnares to the hearers ; and to fpeak of them for delight, Is to act the filthinefs in words, when they cannot do it other- wife. Neither will the art fome have in clrefling up their K 2 filthy f6 Of the Seventh Commandment. iilthy notions in figurative terms excufe ; but thefe in fome fort are moft dangerous, becaufe the devilifh wit difplayed in them makes them more (licking •, and fo by means of the like phrafes occurring in holy exercifes, they are the readier even to defile thefe. Of this fort are filthy fongs and bal- lad-finging ; and the delightful liftening to fuch things, as the fimple youth did to the fpeeches of the adulterous whore, Prov. vii. 1 8. — 21. 3. Uncleannefs in actions. Befides the grofs a&s, there are others leading thereunto, which are here alfo forbidden, As, ^ (1.) Wanton looks : there are f* eyes full of adultery," 2 Pet. ii. 14.; « wanton eyes," If. iii. 16. Even a look for un- lawful carnal delight is the venting of the impurity of the heart ; and though it be only from levity and curiofity, it is finfui, as a mean leading to evil. (2.) Impudent and light behaviour, and imrnodeft gef- tureSj If. iii. 16. indecent poftures, contrary to religion and good manners. Thefe are hellifh matters of fport, that de- file the actors, and thofe that are witnefTes to them without abhorrence. And on this ground ftage-plays and filthy pic- tures are amongft the things forbidden in this commandsEzek, xxiii. 14. — 16. (3.) Luxurious embraces and dalliances. Thefe are as fmoke going before the flame, and were praclifed by the adul- terous whore, Prov. vii. 13. Now, as all thefe are here forbidden, fo all occafions and incentives to luft are forbidden, all that has a tendency to corrupt our own or neighbour's chaftity. ( j.) Immodeft apparel, Prov. vii. 10. God appointed ap- parel, [1.] For neceffity, to cover our fhame ana nakednefs ; £2.] To diftinguifh fexes ; [3.] To diftinguifh callings, the more noble from the meaner fort. The devti has found out the fourth, to be enticements to luft. (2.) Keeping ill company. This has been the ruin of ma- ny: therefore Solomon advifes, Prov. v. 8. " Remove thy way far from her," a ftrange woman, or whore; M and come not nigh the door of her houfe." It was Jofeph's commendation, that he fled from his miftrefs. Whatever the company be, people fhould beware that they call not themfelves into fnares. (3.) Icllenefs, the nurfery of all filthinefs, Ezek. xvi. 49. This exnofeth to many temptations ; for Satan will be ready to The Sins forbidden. * 7 to find idle people work. Gadding and vaguing abroad can hardly mifs to have an unfavoury end. (4.) Intemperance, gluttony, and drunkennefs. Thefe have a tendency to murder, which is forbidden in the fixth command, and to uncieannefs, forbidden in the one under confideration, Prov. xxiii. 30, 31. 33. Notable to this pur- pofe is that fcripture, Jer. v. 8. " They were as fed horfes in the morning : every one neighed after his neighbour's wife." (5.) Promifcuous dancing, or dancing of men and women together. This entertainment, however reckoned innocent among many, is evidently an incentive to luir, If. xxiii. ic. 16. 17. It is fuppofed, that it was to a dancing match a- mong the daughters of the land that Dinah went forth, when fhe was dealt with as an harlot. This practice feems to be ftruck at by thefe fcriptures, Rom. xiii. 13. "Let us walk — not in chambering and wantonnefs ;" 1 Pet. iv. 3. where mention is made of " walking in revelling." It is offenfive to the grave and pious, is condemned by our church, yea, and has been condemned by fome fober heathens. (6.) Undue delay of marriage, 1 Cor. vii. 7. 8. 9. ; for they that refufe the remedy, strengthen the difeafe. (7.) Unjuft divorce, Matth. v. 33.; wilful defertion, 1 Cor. vii. 12. 13. 5 want of conjugal affection, and all harfn- nefs and unkindnefs betwixt married perfons. Thefe are to be avoided, as incitements to uncieannefs. (8.) Laftly, The Popifh doctrine and practice of forbid. cling lawful marriages, 1 Tim. iv. 3. ; difpenfing with unlaw- ful marriages, Mark vi. 18. *, tolerating of ftews or bawdy- houfes, Beut. xxiii. 17.; and entangling vows of fingle life, Matth. xix, 10. 11. I fhall next make fome improvement of this fubjecl:. 1. Let thefe that have fallen into the fin of uncieannefc, repent, and walk humbly all the days of their life under the fenfe of it. There are, alas ! not a few amongft us to whom this exhortation belongs. And perhaps, if their eyes were opened, they would fee fomething in their lot that God has fent to go along with them, as a mark of his difpleafure againft that their fin ; wherein they might with no great dif- ficulty read their old fin in a continued punifhment. That fin may be forgotten with us, that is not fo with the Lord. 2." Let thofe that ftand take heed left they fall. Labour to -get your hearts pofTefTed with a dread of this fin, and watch 1 8 Of the Seventh Commandment, watch againft it, efpecially ye that are young people, fern ing it is a fin rnoft incident to youth, when the paffions are moft vigorous ; which yet may ftick faft with the blue marks of God's difpleafure upon you when you come to age. For motives, confider, (i.) It is not only a fin, but ordinarily, if not always, a plague and punifhment for other fins. It is a mark of God's anger againft the perfon that is permitted to fall into it, Prov. xx. 14. « The mouth of a ftrange woman is a deep pit : he that is abhorred of the Lord, fhall fall therein." This is a heavy mark of God's indignation, which is worfe than to fall into a fever, or fome lingering diftemper ; for a perfon may recover of thefe in a fhort time, but it is not fo eafy to recover of the other. (2.) It is a fin that very few ever get grace to repent of. It ftupifies the confcience, and waftes all fenfe of fin from it, Hof. iv. 11. I have ieen, alas ! too many that have made pu- blic fatisfaclion for that fin ; but allow me to fay, I have feen very few by whofe repentance I was much edified. Hear what the Spirit of God fays of thefe unhappy people, Prov. ii. 19. " None that go unto her, return again, neither take they hold of the paths of life." None, that is, very few; hut fome indeed do, as among the Corinthians, 1 Cor. vi. 9. 11. And be not offended, but cautioned, if I fay, that few women particularly ever get grace to repent of it. Solomon faid it before me, Eccl. vii. 28. " A woman among all thofe have I not found." And obferve what is faid, A els xxiv. 25. that Felix trembled when Paul preached, though he repented not ; but there is not a word of Drufilla's being moved. 3. It difhonours and debafes the body, i Cor. vi. 18. Our bodies are the members of Chrift or mould be ; but how are they debafed, being made members of a harlot ? And how low and contemptible a thing is fuch a wretched creature, even in the eyes of thofe that join with them ? * (4.) It leaves an indelible fiain upon their reputation; their honour is funk, and there is no recovering of it, Prov. vi. 33. Though the fin may be pardoned before God, yet the blot lies on their name, while they have a name on the earth » Yen. and when they are dead and gone, their baftard pofte- rity ftill lie under the fiain, whereof they could be no caufe. (5.) Poverty and want oft-times follow it. It natively tends to poverty, Prov. v. 10; and there is a fecret curfe of that nature that often accompanies it, Piov. vi. 26. " By means This Commandment applied. 79 means of a whorifh woman a man is brought to a piece of bread." How many have been made miferable by it, who have had occafion as long as they lived to remember they had ruined themfelves ? (6.) Laftly> It is ruining to the foul, Prov. vi. 32. Pray fervently and importunately, that the Lord may fave you from this foul fin, and all temptations to it -, faying with David, Pfal. cxix. 37. " Turn away mine eye? from beholding vanitv.* OB OF THE EIGHTH COMMANDMENT, Exod. xx. 15. — Thoujbalt notjleah ^jT^HIS command refpecls men's goods arid outward eftate A. in the world •, and the fcope of it is to procure and further the fame by all good means. And the law of God refpecting this plainly fays, that religion is highly con- cerned in our civil acYions, working, buying, and felling, and all the ways of advancing of the outward eftate. In thefe we are hedged about by this command, as well as in natural things by the fixth and feventh. God's law follows us wherever we go, to the houfe or field, bed or board, church or market. This command alfo plainly eltablillies diftinct properties, and that there is no univerfal community of goods, but every one has his own portion. This being a command of the fecond table, it refpecls our- felves as well as our neighbour. And fo the meaning is, Thou fhalt not fteal from thyfelf nor any other ; thou fhalt not wrong thyfelf nor others. And as in every negative is implied an affirmative, fo while ftealth or theft is here for- bidden, the contrary is required, namely, the procuring and furthering of our own and others welfare in thefe things, but by means only that are lawful. In difcourfing further from this fubjecl, I fhall fhew, I. "What is required in this command, viz. <* the lawful procuring and furthering the wealth and outward eftate of ourfelves and others. " II. What is forbidden, viz. " Whatfoever doth or may unjuftly hinder our own or our neighbour's wealth or out- ward eftate." III. Make application. 0. 1, The Duties required, 8 1 1. 1 am to fhew, what is required in this command. And, First, God requires us in this command, by lawful means, to procure and further our own wealth and outward eftate* We may take up this in thefe feven things. i. We fhould look unto God for things necefTary and convenient for us. Here we lhould begin our care about temporal things; " for he it is that giveth thee power to get wealth," Deut. viii. 18. ; and without his appointment our endeavours will not fuceeed, Pfal. cxxvii. A;l the creatures depend on God's provifion, as caged birds on thole to whole care they are committed, Prov. xxx. 8. And fo our Lord teaches us to pray every day, " Give us this day our daily bread/7 Matth. vu n. feeing God has comprehended this in the promife. 2. A provident care and ftudy to get things necefTary and fuitable to our condition, i Tim. v. 8. To pray, and caft off means, is prefumption ; to ufe means, but negleci praying, and looking to the Lord, is atheifm. We fhould keep the middle way betwixt carelefThefs and anxiety, and hold in the way of moderate care in thefe things ; for we are not to ex- pect to be like the lilies that toil not, neither fpin, and yet are clothed. 3* For this caufe every body muft have a lawful calling and employment, and duly ule it, that fo he may be ufeful to him- felf, and worth his room in the world, and not like mice and rats, good for nothing but to devour what others labour for* Adam in innocence had a calling, that of dreffing and keep- ing the garden of Eden, Gen. ii. 15. ; and fo had his fons afterwards, though born to greater eftate than any now can pretend to, the one being a keeper of flieep, and the other a tiller of the ground, Gen. iv. 2. But we muft be fure it be a lawful calling, Eph. iv. 28. But what avails it if it be not duly ufed ? Therefore God requires of men that they labour to be fkilfui in it, and not bunglers at what they take in hand, Prov. xiv. 8. ; and he allows men to look to himfelf for that end, U\ xxviii. 26. ; and likewife that they be dili- gent and induftrious in it, and not loiterers, Prov. x. 4. ; for lazinefs will make a thief, either directly or indirectly. And this is quite oppofite to God's appointment, Gen. iii. 19. 4. We are to take the moderate comfortable ufe ot the product of our diligence, ufing and difpofing of it for our neceffity and conveniency, according to our condition in the world, Eccl. x. 12. 13. For to what end do men get wealth, if they have no power comfortably to ufe it ? As Vol. III. L good $2 Of the Eighth Commandment. good want it, as not to have the neceffary and convenient ufe of it. Such ileal and rob (in the fenfe of this command) from their neareft neighbour, that is, themfelves. 5. Withal God requires men here to be frugal and ho- neftly fparing, i. e. to keep a due medium betwixt lavifh- nefs and niggard pinching, Prov. xxi. 20. This frugality directs to the right managing of what God has given, fo as, (1.) People do not cafl out their fubftance on trifles that are for no good purpofe, but on fuch things as there is forne folid ufe of, If. lv. 2. ; and amongfl thefe are to be reckon- ed extravagant furniture for back and belly, in which people cannot fatisfyingly to confcience anfwer the queftion, What needs all this walte ? (2.) That of thofe things which may be ufeful, there be nothing loft. When Chrifl had provided bread enough, he gives particular orders to gather up the fragments, John vi. 12. (3.) That this care proceed not from carnal affection to the world, but from confcience to- wards God, that we abufe not his benefits, and take care to do good by what is fpared to ourfelves or to others, though it were even to beafts. Lajlly, True frugality will be ef- fectual to make us ready to lay out for God on pious ufes, to the poor and otherwife, as the belt way to lave, Prov, xi. 24. 6. Careful avoiding of whatsoever may embarrafs our affairs, and wrong our own wealth and outward cftate. — Thus God requires men to take heed that they do not in- veigle themfelves in unneceflary pleas and law-fuits, 1 Cor. vi. 1 8.; rafh cautionry, Prov. xi. 15. whereby fometimes men ruin themfelves and families, and fo fin againft God, themfelves, and their houfe. Of this fort may be reckoned people's ralh and foolifh engaging in things that they are in no probable cafe rightly to manage, ftretching farther than they can well be fuppofed able to reach. 7. Lajlly, Moderation of heart with refpeel to worldly goods, Phil. iv. 5. (/.) We mufl moderate our judgment about them, that we put not too high a value and efteem on them, 1 Tim. vi. 17. (2.) We mull moderate our wills about them, that we be not among thofe that will be rich •, for that will carry us over this hedge, ver. 9. (3.) We mult moderate our affections to them. We mull beware of love to them, ver. 10.; for the covetous heart will not (lick at undue means. We mufl: moderate our care about them, refting in God's promife, and depending on his providence, Matth.vi. 25. 26.J and be content with our lot, Heb. xiii. 5. For they that • are ¥be Duties required. 8§ are not content, have what they will, are always poor ; and their eye will be evil towards others alio. Secondly, God requires in this command, that we, by lawful means, procure and further the wealth and outward eftate of others. We are not born for ourfelves, nor mufl we live for ourfelves. We are members one of another as men, and much more as Chriftians ; and felfifhnefs is of- fenfive to Gcd, and deflrudtive to fociety. We may reduce this to two general rules of practice, founded on the light of nature, and confirmed by the word. Firji9 Give every one their due. The natural confcience dictates this, however little it is regarded ; and God's word confirms it, Rom. xiii. 7. If ye do it not, ye rob them, or Heal from them. So God will reckon, and fo will men's confciences reckon at lali. In whatever relation ye (land to them as mailers, fervants, neighbours, or under any parti- cular bargain with them, cr obligation to them, give them what is due to them. Secondly, Do as ye would be done to. This alfo a na- tural confcience dictates, and the word confirms, Matth. vii. 1 2. If we muft love our neighbour as ourfelves, we mufl not do to him what we would have no body do to us. If y6 do otherwife, ye fleal from them, ye wrong them, your own confciences being judges. For if they would do fo to you, ye declare they are unjuil to you : fo,if ye do fo to them, ye muft either find out a law for them, which ye are not under, or elfe your own confciences will condemn you as breakers of the law of God, which is common to both. To move you to walk by thefe rules, confider, 1. In vain will ye pretend to Chriftianity without it. — This is natural religion, which revelation came not to de- flroy, but to confirm, Tit. ii. 12. And the Heathens, who in their Pagan darknefs faw thefe rules of righteoufnefs, and walked more by them than many Chriftians, will rife up in j udgment againfl many that profcfs the name of Chrifl, and yet make fo little confcience that way. People mufl either walk by them, or quit the name of Chriftians. If they will do neither of them now, Chrifl will ftrip them at length out of their player's coat, and make them appear before the world in their proper colours. 2. Ye will never fee heaven without it, 1 Cor. vi. 9. If people get to heaven in another way, they muft fcep over all the law and the prophets, Matth. vii. 12. I grant that thefe will not bring people to heaven •, people may walk by them> L 2 as 84 Of the Eighth Commandment. as fome fober heathens have done, and yet go to hell ; but without it people will never fee if. For though our good works and honeft dealings with men will not fave us, yet our ill works and unrighteous dealings will damn us, 1 ThefT. iv. 6, But to be more particular, we may take up this in five things. iftj God requires of us that we be careful to prevent our neighbour's fkaith and lofs, as we have opportunity, Deut. xxii. 1. For the lofs we fee him get and can prevent, but do it not, is in effect the fame as if we downrightly procured it to him. That which we can hinder, and do not, is our fault before the Lord ; and in this fenfe each man is bound to be his brother's keeper. idly, That we deal honeftly in all matters between man and man. If we would not come under the guilt of ftealing from them, we mult in all our dealings with them be ftrict obfervers of truth, faithfulnels, and juftice ; dealing in fim- plicity and plainnefs, Pfal. xv. 2. 4. Zech. vii. 4. 10.; whe- ther it be in bargains, buying and felling, in matters of truft concredited to us, or any thing of his we have under our hands. We muft deal with God, as if the eyes of men were on us j and with men, as knowing the eyes of God are on us. A Chriftian indeed will do fo. He will be an upright dealer with men, a flave to his word, a man that never wants a quick-fighted witnefs to his actions. And there- fore it will be all one to him whether his party be abfent or prefent, fkilful and that will not be cheated, or fimple and eafily deceived. 3e Eighth Commandment. But be what it will, it will make thee but a thief for Healing of it. And wilt thou fell thy foul for fuch a fmall thing? The way of fin is down the hill; let the devil get in a finger, and he will have in his hand next. He that ior a little will fin, will mend his fervice if the devil will mend his wages. At firft perhaps it is but a bit of meat, then a parcel of peats, then a quantity of fodder, and then a fheep, and fo on till they come to the gallowTs here, and to hell hereafter. 6. The difficulty there is in finding it out It is a work cf darknefs, which there ufe not to be witneffes to, and fo the man or woman defies the world to make out any fuch thing againft them ; and fo they go on without controul, boaiting like Ephraim, " He is a merchant, the balances of deceit are in his hand : he loveth to opprefs. And Ephraim faid, Yet I am become rich, I have found me out fubftance ; in all my labours they fliall find none iniquity in me, that were fin," Hof. xii. 7. 8. But O what avails that ? Will ye defy the God of hea- ven, and your own confeience, to make it out before the tri- bunal ? and then ye fay fomething. Till then thou art a criminal before God, and dreadful mail thy doom be. But take heed, they have been difcovered that thought them- felves fecure becaufe no eye faw them. When a man's day comes to fall in fuch a courfe, God can infatuate him, that he guides not his matters with common fenfe. 7. Lajlly, Bearing with them. I will not meddle with them, fays one ; and I will not meddle with them, fays ano- ther ; let them fall in another's hand, and fo on it goes. Juftice is neglected, neighbours are robbed, the fouls of the guilty are ruined, and others involved in their fin, that imght prevent the progrefs of it, and will not. It is marked of that Laifh, that there was none in it to put it to fhame, Judg. xviii. 7. Refpecl to men's credit more than to their confeiences, is like the tender mercies of the wicked, that are cruel- Thirdly, I come now to point out fome remedies againft this fin. 1. Let the guilty fVe to the Lord Jefus Chrift for his blood and Spirit, to waih away their guilt, and take away their fin. They are no more beyond the reach of mercy than other grofs fanners are. In the catalogue of the Corin- thian finfierfr, were thieves; and yet we are told, that they v ere walked, and fanctified, and juftified in the name of the 2 Lord A Dehortath?jfrGm lnjujlice. 105 Lord Jefus, and by the Spirit of onr God, 1 Cor. vi. 10. 11. Put the covetous heart in his hand, that he may take it away. 2. Labour to awe your hearts with the dread of the all- feeing God, whofe eye is ever on you ; and remember, that for all thefe things ye do God will bring you into judge- ment. 3. Labour to be content with your lot, Heb. xiii. e. Be content with little, if it be your lot. A little will ferve na- ture, grace will be content with lefs ; but luft will never have enough. 4. LaJ}lyy Lay more ftrefs on the quality than the quantity of what ye have. A little with God's favour, in a righteous way, is better than much with the wrath and curie of God. SECONDLY, I would dehort from all injuftice and un- righteous dealing whatfoever, in all the ways I have fhewn that the eighth commandment may be broken, befides by direct fteaiing, and any other way whatfoever. Be precife4y upright and juft, in all you do, and do nothing to others that ye would net have done to you. For motives, confider, 1. Whatever you gain by any unjuft way, it is indirectly ftolen, it is ftolen in effect. Therefore God forbids all thefe, under the name of fteaiing. And there is good reafon for it ; for no right can be founded in wrong. Injuftice can give no man a title to what is his neighbour's before God ; and therefore what you have of him unjuftly, is ftill his, and ye are fraudulent and wrongous pofTeiTors of it, as well as if ye had directly ftolen it. 2. Juft and upright dealing is neceffary to prove you to be faints, Pfal. xv. 1. 2. It is true, it will not prove it alone: men may be juft to their neighbours, and yet be no faints. But he can be no faint that makes not confeience of it, be his profeflion and practice in religion otherwife what it will. This is clear, if you coniider, (1.) Righteoufnefs towards men is an efTential part of the image of God, Eph. iv. 24. 25. And as the half-image is no image, fo piety without righteoufnefs is not God's image, nor true piety. "Will God ever regard what we give him, when we make no confeience what we take from our neigh- bour ? (2.) Without it our fervice to God is but half-fervice, Luke iv. 74. 75.; and that can never be fin cere, Pfal. cxix. 6. In regeneration, God writes his law on the heart, and notfhreds here and there of the firft table : fo that where righteoufnefs, Vol. Ill, O a 1 06 Of the Eighth Commandment. a principal duty of the fecond table, is not, the law of God is not written there. 3. That injuftice in profeiTors of religion gives a deep wound to religion itfelf, Rom. ii. 22. 24. And indeed that religion which does not make men juft neighbours to deal with, can hardly be thought to make them faints. That craft, cun- ning, and fraud, ufed by many, how inconfiftent is it with Chriftian fimplicity, the fear of an ail-feeing God, and contempt of the world, which religion teaches. 4. How oppofite is it to the nature of God, who is juft and righteous, and whom we muft follow as dear children ? The unjuft ftand in direct oppofition to him who cannot but do right. God has a fpecial love to righteoufnefs, Pfal. xi. ult. and all injuftice is an abomination to him. He has fet a par- ticular mark of abhorrence on it, Micah vi. 10. 11. « Are there yet the treafures of wickednefs in the houfe of the wicked, and the fcant meafure that is abominable ? Shall I count them pure with the wicked balances, and with the bag of deceitful weights ?" And he has alfo fet a particular delight in juft: dealing, Frov. xi. 1. ".A juft weight is his delight.'" 5. It brings a blafting curfe along with it, Prov. xiii. ir. " Wealth gotten by vanity, fhall be diminished." And al- though it may profper for a while, it will have a foul hinder end, Prov. xx. 21. " The end thereof ihall not be blended.'* It is as a moth in the man's own labours, and fometimes eats away his fubftance, makes wings to it that it leaves him, and often hurries him away from it. That is a heavy word, Jer. xvii. 11. m He that gettcth riches, and not by right, ihall leave them in the midft of his days, and at his end fhall be a fool." 6. It leaves a Ming in the confcience, which will be felt to fmart fooner or later. Confcience is the deputy of a juft God in the foul, which will be able fometimes to acl- its part, and both accufe, convince, condemn, and torment the unjuft dealer, fo that he will be ready to throw away his unjuft gain, as willingly as ever one ready to be burnt did live coals out of his bofom, and as Judas did his thirty pieces of filver, though perhaps it may be out of time. A Pythagorean bought a pair of flioes upon truft : the ihoemaker dies : the philofopher is glad, and thinks them gain : but a while after his confcience twitches him : he repairs to the houfe of the dead, cafts in his money with thefe words, "There, take thy " due; thou liveft to me, though dead to all befides." 7. Loftly, It will exclude you out of heaven. There is a bar A Dehcrtationfrom Injujlice. 107 bar drawn on all unrighteous perfons, that they cannot come there, 1 Cor. vi. 9. The treafures of eternal glory are loft by unrighteous dealing in the world, Luke xvi. 11. Where then is the profit, though a man gain the whole world ? It is fad gain where a thoufand times more is loft by it. Peace with God and confcience is loft by it ; the foul is loft by it, and that for ever. And they who walk not by the rules of juftice in the world, fhall lie under the ftrokes of divine juftice eter- nally. The occafions that enfnare men into dealing might be re- peated here, as occafions of other pieces of injuftice. But to fence you againft this evil, I offer thefe things. 1. Confider your unrighteous nature, and carry it toChrift to be healed by him. When Adam's nature, and ours in him, was corrupted, it was wholly fo, not only with refpect to the firft, but the fecond table. There is need, then, that the plai- fter be as wide as the wound, Eph. iv. 24. And he that would remove the bitter ftreams, muft apply to get the foun- tain fweetened. 2. Accuftom your fc Ives to acknowledge the Lord in your civil actions, Prov. iii. 6. The want of this betrays men into much unfair dealing; for where there is fo little of God, there muft be much of the devil. (i.) Eye God in thefe matters, as he who is your witnefs, and will be your judge in them. Set the Lord before you in your buiinei's, and you will fear to ftep wrong. May be thou canft wrong thy neighbour, and he fhall not know it. But God knows it, and it cannot be hid from him. May be he cannot right himfelf for want of wkneiTes ; but pray remem- ber, that Ood and thy own confcience are witneiTes to all that pafieth betwixt you and others. Apd though ye may think it is long to that court-day, yet remember that awful decla- ration, Mai. iii. 5. " I will come near to you to judgment, and I will be a fwift witnefs again ft the forcerers, and againft the adulterers, and againft falfe fvearers, and againft thofe that opprefs the hireling in his wages, the widow and the father- lefs, and that turn afide the ftranger from his right, and fear not me, faith the Lord of hofts." May be thou canft bear him down from his right, but mind the wronged party has a ftrong avenger, 1 Then' iv. 6. O how well might it go, if men in all their bargains, wcrk, neighbourhood, &c. would fet God thus before them ! (2.) Eye God in thefe matters as the fountain of ftrength. Alas ! moll men have no diffidence in themfelves in thefe af- /ai;s, but trufl themfelves as in no hazard there, and thus Q 2 are io8 Of the Eighth Commandment. are the betrayers of themfelves, Prov. xxviii. 26. The lead of duties are too much for us alone, and in the plaineft way •we will go wrong, if we be not led right. Satan has fnares laid for us in thefe things ; and therefore we have need of ilrength from the Lord to relift them. 3. Remember ye are not only to feekyour own, but your neighbour's welfare, Phil. ii. 4. Selfifhnefs is the caufe of much unfair dealing. " Lovers of themfelves more than God," and exclufively of our neighbour, are in bad con- dition. For a man to build up himfelf on another's ruins, is contrary to that love which we owe to our neighbour, as fellow-partakers of the human nature, and as members one of another as Chriftians, Eph. iv, 25. The goodnefs that is mod difFufive and communicative, is molt like God. 4. Conlider the vanity of the world. It is an overvaluing of earthly advantages that leads people afide into unrigh- teous ways, Hof. xii. 8. A due impreflion of the vanity and emptinefs thereof, would let you fee that they are not worth a man's going off his way for them. It is not long till very little will ferve us ; death comes, and we have no more to do with it, a coffin and a winding- meet, and a little room in the heart of the earth, which none will grudge us, will be all we will need. What madnefs is it, then, to wound the confcience for fuch a pitiful bnfinefs ? All the gains of un- rig! iteoufnefs will never quit the coft. 5. Labour to mortify the luft of covetoufnefs, which be- ing indulged, the confcience will get fore ftretches to fatrsfy it, Heb. xiii. 5. It cannot mifs to pierce people through with many forrows. Therefore " love not the world," 1 John iii. 15. ; for whofo follow it too clofely at the heels, it will dafli out their brains at laft. 6. A little well gotten is more Worth than much other- wife, Prov. xvi. 8. There is a bleffing in the one, a tem- poral one at leafl ; but their is a curfe in the other. A man may ufe the one with a good confcience ; the other is with an ill confcience, and that is a fad fauce to the meal. The one a man has on free coft, having nothing to pay for it ; the fweet of the other is fqueezed out by a dear reckoning following, 7. LajJly, Remember the d?,y is coming wherein all wrongs are to be righted, iccrct things brought to light, and open violence reckoned for. If men were to have no after-reckoning for thefe things, they might do in them as they lift s but thou ihalt be countable for the leaft farthing. The Remedies againjl Unjujr Derjing. i cp The Judge is infinitely wife, . and the moft cunning and tricky will not get him outwitted nor mifted. He is om- nipotent, and they who force their way now through all bands of juftice, fnall not be able to make head againft him. in all temptations that way, then, awe your heart with that meditation, " What then fliall I do when God rifeth up ? and when be viiiteth, what mall I anfwer him ?" Job xxxi. 14. OF THE NINTH COMMANDMENT. Exod. XX. 16, — Thoufoalt not bear falfe wittoefs again/} thy neighbour. THE fcope of this command is the prefervation of truth amongft men, which is aneceffary bond of human fo- ciety. And forafmuch as all the commands of the fecond table relate to ourfelves as well as others, the meaning of this is, Thou malt not bear falfe witnefs either againft thy- felf or thy neighbour, and fo neither wrong thy own nor thy neighbour's^ good name. The poiitive part of this command is implied in the nega- tive, viz. Thou fhalt bear leal and foothfaft witnefs (as our law terms it) for thyfelf and thy neighbour, and fo maintain thy own and thy neighbour's good name, fo far as truth will allow. This witneffing is to be underftood not only of judi- cial, but extrajudicial witneffing. §>uej}. " What is required in the ninth commandment ?" Anf. " The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbour's good name, efpecially in witnefs- bearing." I {hall conlider this commandment, as it relates, I. To truth betwixt man and man in general ; II. To our own good name ; and, III. To our neighbour's good name. { . As 1I0 Of the Ninth Commandment. I. As it relates to truth betwixt man and man in the ge- neral. Truth is a facred thing, which we are to cleave to as we would to God, who is true efientially, and therefore called truth itfelf. It was a notable faying of a philofopher, that truth is fo great a perfection, that if God would render himfelf vifible, he would chufe light for his body, and truth for his foul. He was not far out, for the fcripture tells us of Chrift, in whom the fulnefs of the Godhead dwells bodi- ly, that he is the light, and the truth. And, on the other hand, it holds out Satan as the prince of darknefs and fa- ther of lies. And there is a mighty affinity betwixt light and truth, darknefs and lies. Truth is to the foul as light to the body ; and they that walk in the light, will walk in truth. Now, this command requires the maintaining of truth. We may take up this in thefe two things. i. We mull fpeak truth at all times when we fpeak, Eph, iv. 25. " Speak the truth every man with his neigh- bour." I fay when we fpeak, for we mull not be always ipeaking. Nature having drawn a double bar on our tongues, teaches that our tongues muft not be in our mouths as a loofe window in the wind, ever clattering. And if difcretion keep the key of the door of our lips, we will not be of thofe that cannot reft till all the truth that is in be out, Prov. xiv. 33. But we muft never fpeak any thing but truth. What is truth ? Pilate afked the queftion at Chrift, but did not ftay for an anfwer, John xviii. 38. Truth is a har- mony, a double harmony. Anatomifts obferve, that the tongue in man is tied by a double firing to the heart. To fpeaking of truth is required, (1.) A harmony of the tongue with the heart. (2.) A harmony of the tongue with the thing itfelf. (1.) If we think not as we fpeak, we do not fpeak truth ; the difcord betwixt the tongue and the heart mars the har- mony, Pfal. xv. 2. We muft fpeak as we think, then, and the tongue muft be a faithful interpreter of the mind, other- wife it is a falfe tongue. So truth may be fpoken by a man, and yet he be a falfe fpeaker, becaufe he thinks not as he fpeaks. (2.) But that is not all : If we do not fpeak alfo as the thirty in itfelf is, we do not fpeak true- For there muft he a harmony betwixt our hearts and the thing as it is in itfelf. For we muft not think that our miftaken apprehenfions of things can ftamp lies to pafs current for truths, juft becaufe we think them fo, 2 Theft', ii. 11. The fum of the matter lies here : It is our duty to fpeak truth. The Duties required, 1 1 1 truth, that is, fo as our mind agree with the matter, and our mouth with our mind. We muft fpeak things as we think them to be, and think them to be what they are. And hence we may fee that modefty is very neceffary to preferve us in the truth, in this our weak and dark condition. Self- conceited ignorance, and weaknefs joined with confidence, whereby people are fo peremptory in their own uptakings of things, without any regard to the different light of others, is a great enemy to truth. 2. We muft efpecially fpeak the truth at fometimes, that is, in witnefs-bearing. This is twofold. i/?, Witnefs-bearing in judgment. This command re- quires us to bear witnefs, and that faithfully, when called thereto. Now, we are to fpeak the truth judicially, when we are lawfully called thereunto, by the authority, whether of church or Hate. idly, Extrajudicial witnefs-bearing, wherein a man is called to declare the truth, though there be no human au- thority obliging him thereto, as often falls out in the cafe of private controverlies betwixt neighbours, where a third perfon is delired to witnefs the truth. Yea, a man may be obliged to this witnefs-bearing where he is not fo much as delired to fpeak, as when we hear our neighbour charged with any thing unjufily, we are obliged to vindicate his in- nocency, it being known to us. Now, the rule in both thefe cafes is this, that then is a man or woman called to declare the truth under the pain of God's difpleafure, when God's glory or their neighbour's good may be procured by it ; when the difhonour of God and their neighbour's hurt, either of foul, body, name, or goods, may be avoided by it. Both thefe forts of witnefs-bearing are neceffary for the maintaining and promoting of truth, the honour of God, and our. neighbour's real good, though it appear perhaps to be for his hurt, in difcovering of his wickednefs, or the wrong done by him, Zech. viii. 16. In judicial witnefs-bearing, God calls men to witnefs the truth, by the mouth of thofe to whom he has given authori- ty, making them either gods, or ambaffadors fcr God on the earth. And therefore to decline it in that cafe, is to de- cline the divine call, and mar the courfe of juilice, If. lix. 14. ; and fo the honour of God and the good of our neigh- bour. And in the other cafe there is a real call from the Lord unto I! 2 Of the Ninth Commandment \ unto it, as we tender his honour and our neighbour's wel- fare- Neither ought people to fcare at witnefs-bearing judicial- ly, becaufe of the oath of God ; for a lawful oath, impo- fed by lawful authority, for the honour of God and the good of our neighbour, is a duty whereby we worfhip and glorify our God, Jer. iv. 2. Now, in this cafe of witnefs- bearing, i. It is our duty to tell the truth ; and, (i.) Not to con- ceal it, or any part of it known to us, which may make for the clearing of the matter in queftion, 2 Sam. xiv. 18. 19. 20. ; that is, to tell it fully. (2.) Freely, not being awed by any perfon, or any evil that may thereby come unto us by the guilty or otherwife, 1 Sam, xix. 4. 5. (3.) Clearly, not mincing, obfcuring, and wrapping up the truth, fo as they- who hear it know not what to make of it, Jofh. vii. 19, (4.) Sincerely, 2 Chron. xix. 9. ; without any in- fluence of malice, or partial counfel, without feud or fa- vour. 2. It is our duty to tell nothing but the truth ; that were to bear falfe vvitnefs with a witnefs indeed. Truth Hands in no need of lies to fupport it, Prov. vi. 19. II. As it relates to our own good name, we are to main- tain and promote it. Tt mould be every body's care to pro- cure and maintain their reputation ; for a good name is a very precious thing, which we mould love and be careful cf, Prov. xxii. 1. And they who value not their reputa- tion, will hardly be found to value either their fouls or bo- dies. Now, it muft be cared for and maintained in words, and by deeds. Flrfiy In words, and that thefe three ways. 1. By fpeaking nothing but the truth concerning ourfelves. They that feek a name to themfelves by lying and boafting, ordinarily lofe what they have, inftead of getting more, Prov. XXV. 14. -And they that would preferve their name, let them be careful of their word, to fulfil their lawful promifes, Pfal. xv. 4. 2. By concealing prudently thofe fecrets concerning our-v felves which we are not obliged to difcover. They fin againft God and themfelves who unnecefTarily give another their re- putation to keep, Prov. xxv. 9. 10. «« Debate thy caufe with thy neighbour himfelf 5 and difcover not a fecret to another; left he that heareth it, put thee to fhame, and 'thine infamy turn The Duties required. 1 1 - ttifXi not away.'* This is not to be extended to the conceal- ing of fcandalous fins, which people are lawfully called to confefs : for in that cafe the name of a confeffing penitent is better than that of an obftinate fcandalous finner, Prov. xxviii. 13. "He that covereth his fins, fhall not profper : but whofo confefTeth and forfaketh them fliall have mercy." 3. By defending our good name when it is unjuftly attack- ed, as our Lord did, when he faid to the Jews, " I have not a devil \ but I honour my Father, and ye do dishonour me," John viii. 49. It is a tender point to be wounded in ; and if.it be done wrongoufly, we are enemies to ourielves, if we life not all means competent to clear ourfelves. Secondly, By deeds, we are to care for it practically. 1. If we would maintain our good name, let us not do evil things. An ill name will follow an ill life ; who can help it ? If a man fteal, let him thank himfelf that his good name is loft. A vile practice will at length make a man's name (rink. 2. We muft not do what is like evil, 1 Theff. v. 22. They who take a liberty to themfelves in fufpicious practices, throw away their own reputation. And if they be innocent as to grofs things, they are in the neareft difpofition to be guilty. We fhould follow the apoftle in this cafe, Phil. iv. 8. " What- foever things are true, whatfoever things are honeft, what- foever things are juft, whatfoever things are pure, whatfo- ever things are lovely, whatfoever things are of good report; if there be any virtue, and if there be any praiic, think on thefe things." Julius Caefar having divorced his wife, was called to witnefs againft her; and being interrogated, decla- red he knew nothing of the bufinefs ; and being allied, Why then he had put her away ? Becaufe, faid he, 1 would have all my relations as free from the fufpicion as the guilt of a bad action. III. As it relates to our neighbour's good name. We are to maintain, and promote it too, as far as is coniiitent with truth. And for this caufe there is required of us, 1. A charitable opinion and efteem of our neighbours, 1 Cor. xiii. 7. being ready to hope the beii of them, unlefs the contrary be evident. 2. A defire of, and rejoicing in, their good name and re- putation, Rom. i, 8. We are to love them as ourfelves, and therefore fhouid be glad of the fweet favour of their name, though their reputation outfhine ours. Vol. III. P £. Sorrowing j 14 Of the Ninth Commandment, 3. Sorrowing and grieving for their faults, 2 Cor. xii. 2?-, The blafting of any body's name by their fins, fhould make us mourn, and the rather that the fame root of bitternefs is in all naturally : and they are the deeper in God's debt that get through the world with an unblemifhed reputation. 4. Covering of their infirmities with the mantle of love, 1 Pet. iv. 8. Every body has fome weak fide, and needs a cover from others in love : and it is a dangerous bufinefs to aggravate and blaze abroad this to their difhonour. 5. Freely acknowledging of the gifts and graces that are in any, 1 Cor. i. 4. — 7. As none are fo good but they have fome difcernible infirmity, fo hardly is one fo bad but there is fome one thing or another praife-worthy in them. And if it were but one thing, it is our duty frankly to own it. 6. Defending of their innocence, as Ahimelech did Da- vid's, 1 Sam. xxii. 14. " Who is fo faithful," fays he, " a- mong all thy fervants, as David, which is the king's fon-in- law, and goeth at thy bidding, and is honourable in thine houfe ?" It is neceflary and juft to defend the innocent, efpe- cially if abfent, againft the poifonous bites of a viperous tongue, left we be held confcnting to the tongue-murder of him, in God's account. 7. An unwillingnefs to receive an ill report of them, and a readipefs to admit a good report of them, 1 Cor. xiii. 6. 7. Pfal. xv. 3. Love readily opens the door to a good re- port of our neighbour, but is not very hafty to let in an evil one, being truly forry if it fhould be true. 8. Difcouraging of tale-bearers, flatterers, and flanderers, who go about gathering all the filth they can find to throw upon the name and reputation of others. Thefe fhould be difcouraged as the pefts of human fociety, as David did, *c Whofo privily flandereth his neighbour," fays he, " him will I cut off," Pfal. ci. 5. 9. Lnjlly, Watching over one another, giving found and feafonable admonitions, checks, and reproofs, for what is ill or ill-like in others, Lev. xix. 17. ; and telling themfelves of it, fo as it may not be blabbed out without necelfity : where- by both their fouls might be timely preferved from the fnare, and their good name preferved too. Having thus given a view of the duties required in the ninth commandment, I proceed to confider what is forbid- den in it. S£uefl. " What is forbidden in the ninth commandment. ?" Anf. " The ninth commandment forbiddcth whatfoever The Sins forbidden. i J 1 h prejudicial to truth, or injurious to our own or our neigh- bour's good name." The iins forbidden in this commandment are here redu- ced to three heads. i. Whatfoever is prejudicial to truth. 2. "Whatfoever is prejudicial to our own good name, 3. Whatfoever is prejudicial to our neighbour's good name. Thefe I fhall confider in order. I. This command forbids whatfoever is prejudicial to truth* The God of truth has fet this command as a hedge and fence about truth, that it be not wronged. For it cannot be prejudiced but by the fame means that we wrong God and our neighbour too. Now there are two cafes in which truth is apt to fuffer hurt. Firfiy Judicially, in judgment, in judicatories, whether ec- cleiiaftical or civil. There truth is to make its moft folemn appearance, Zecb. viii. 16.; and lies there are moft finfuh The judges judge for God, and fo the folemnity of the thing ought to ftrike the greater awe on all to do or fay nothing prejudicial to truth. Now, truth is prejudiced in judgment, and this command broken, 1. By judges when they pervert judgment, refpecting per- fons, and paffing unjuft fentences, Prov. xvii. 15. ; calling evil good, and good evil, and rewarding the righteous as the wicked, and the wicked as the righteous : and iniquitous laws can never bear men out in this, If. v. 23. and x. 1. 2. By the complainer, while he falfely accufes or charges another, Luke xix. 8. ; forges writs, Pfal. cxix. 69, 5 or fuborns falfe witnerTes, Acts vi. 13. 3. By the defender, when he denies a juft charge, being called to a free confeffion, Prov. xxviii. 13. And feeing judges are fet to judge for the Lord* this muft be reckoned a lying to the Lord. 4* By the witneffes, and that when they either conceal the truth, not difcovering freely and fully what they know, or when they tell any thing that is not truth, Lev. v. 1. Prov* xix. 9. And thus people may prejudice truth, when they keep up what might make the truth appear, and the caufe go right in judgment. 5. Zaftly, By the pleaders, while they appear for an unjuft caufe to bear down truth and juftice, Acts xxiv. 2. &c. Secondly, Extrajudicially, in common converfation and 0- therwife. Wherefoever we go, we fhould carry truth along P ?. with : « 6* Of the Ninth Commandment. with us ; but out of judgment truth is often prejudiced ; and that thefe three ways. 1. By unfaithfulnefs in converfation, when people flip the bond of their word, and make nothing of breaking lawful promifes, Rom. i. 31. A man ought to value his word highly, as a man, and much more as a Chriftian. That is a fad complaint, « There is no truth in the land," Hof. iv. 1. ; when men do with their promifes as an ape with its collar, flipping it on and off as it fees meet. 2. By undue filence. Strange is the diforder that fin has brought into the world ; as in the tongue, which is often going when it mould be quiet, and often quiet when it fhould fpeak. Our tongues are cur glory 3 but they are often found wrapt up in a dark cloud of filence, when they fliould be mining forth. Truth is prejudiced by filence, when the ho- nour of God, or the good of our neighbour, either in the way of juftice or charity, calls for the difcovery of it. Thus men fin againft God, the truth, and their neighbour, when they hold their peace, (1.) When iniquity calls for a reproof from them. (2.) When it calls for a complaint to, or giving information thereof, unto others, Lev. v. 1. Deut. xiii. 8. God has given men a tongue as a banner to be difplayed for him. To run away then with flying colours, in fuch a cafe, is very difhonourable to God, and dangerous to ourfelves, Mark viii. 38. It is mofl: injurious to our neighbour, whom we think fo to gratify, being a fnare to his foul, Lev. xix. 17.', and to ourfelves, by involving us in their guilt, Eph. v. 7. II- 3. By undue fpeaking. The world is a world of iniquity, and feveral ways fpeaks to the prejudice of truth. Truth may be prejudiced thus, (1.) By fpeaking it unfeafonably. Truth hath fuffered much prejudice by the unfeafonable venting of it : therefore people mull take heed, not only what but when they fpeak -, for " there is a time to keep filence,, and a time to fpeak," Ecch hi. 7. " A fool uttereth all his mind ; but a wife man keep- eth it in till afterwards," Prov. xxix. 11. (2.) By fpeaking truth malicioufly, as Doeg did. It was both unfeafonable, while Saul was in a rage againft David, 1 Sam. xxii. 8. 9.;. and malicious, Pfal. lii. 2. 3. This is the way how the devil fpeaks truth ; as he ftirred up the damfel pofiliTed with a fpirit of divination, to cry concerning Paul and Silas, " Thefe men are the fervants of the mofl high a God, *The Sins forbidden. 1 1 7 God, which fhew unto us the way of falvation,'* Acts xvi. 16. 17. > and this very malicioufly, as the context fhews. (3.) By perverting of truth to a wrong meaning, as the falfe witneiTes did againft Chrift, Matth. xxvi. 60. 61. What he fpoke of his body, they turned it to the temple of Jeru- falem. So it is not enough that we fpeak truth, but it mud be feafonable and charitable too. 4. By equivocal expreffions to the prejudice of truth or juftice *, in which the fenfe goes doubtfully, either true or falfe. Of the fame nature are mental refervations. Thus Ifaac finned in denying his wife, and calling her his fifter, Gen. xxvi. 7. 9. They are indeed lies, an untruth, fpoken with an intention to deceive *, for words muft be taken ac- cording to the common ufe of them, and anfwers are under- flood as given according to the queftion. The devil, who is the father of lies, brought this manner of fpeaking into the world, Gen. iii. 5. and that way he was wont to deliver his oracles ; for he never fpeaks truth, but either malicioufly or equivocally, as he moved the falfe prophets to fpeak in the affair of Ahab's going up to Ramoth-Gilead, 1 Kings xxii. 6 12. 5. Laftty, By lies, Eph. iv. 25. Lying is prejudicial to truth, as darknefs to light, and is from the devil. But ob- ferve fome fpeeches that are like lies, but are not fo. (1.) Figurative fpeeches, though not literally true, are not lies, as ChrifYs calling himfelf a vine, John xv. 1. Of this fort are allegories and fables, fuch as JothanVs parable, Judg. ix. 8. ; parables, Luke xvi. ; hyperbolic fpeeches, John xxii. ult.; ironical fpeeches, Gen. iii. 22. 1 Kings xviii. 27. In the former the fenfe and meaning of them is agreeable to truth, and fables and parables are a fort of fpeech by pictures. In ironies the gefture readily explains the meaning, 1 Kings xxii. (2.) The telling a part of the truth, and concealing ano- ther part of it, when there is no obligation on us from the honour of God or our neighbour to difcover it, is not lying, 1 Sam. xvi. 2.; for though we are never to tell but the truth, yet we are not always obliged to tell all the truth. (3.) Speeches according to prefent intention, without pre- judicing further liberty, as when one at table refufes fuch a thing, yet changes his mind, and takes it, or on importunity yields, as Gen. xix. 2. 3. 2 Cor. i. 17. Lajllyt Threatenings not executed when the condition underftood is done, and promifes not fulfilled when the con- dition } 1 8 Of the Ninth Commandment. dition is not performed. Now, thefe being fet afide, confl- dcr, j. Sometimes, though the words agree with the mind of the fpeaker, yet noc with the thing itfelf. This is called a material lie, or an untruth, and is iinful, as difagreeing with the truth, If.lix. 13. 2. If the words agree not with the mind of the fpeaker, that is a formal lie, the tongue fpeaking contrary to what the mind thinks. Lies are of four forts. 1. Jefting lies; that is, when a perfon {peaks that which is contrary to the known truth, in a jelling or ludicrous way; and embellifhes his difcourfe with his own fictions, defigning thereby to impofe on others. This they are guilty of who invent falfe news, or tell liories for truth, which they know fo be falfe, by way of amufement. Hofea complains of this practice, chap. vii. 3. " They make the king glad with their wicked nefs, and the princes with their lies/' 2. Officious lies ; that is, when one fpeaks that which is contrary to truth,' and the dictates of his confeience, to do good to himfelf or others thereby, or with a deiign to cover a fault, or excufe ourfeives or others, Job xiii. 7. " Will ye fpeak wickedly for God ? and talk deceitfully for him ?" Rom. iii. 8. 3. Pernicious lies ; that is, when a perfon raifes and fpreads a falfe report with a deiign to do milchief to another. This is a complicated crime, and the worft fpecies of this lin, a thing which is an abomination to the Lord, Frov. vi. 1 7. 4. Ram lies ; that is, when a perfon uttereth that which is falfe through furprife, inadvertency, and cuftomary looie- nefs, as in the cafe of the tidings brought to David, that Abfalom had ilain all the king's fons at the entertainment he had provided for them at Baal-hazor, 2 Sam. xiii. 30. Concerning all thefe fpecies of lying, we may fay, that God is a God of truth, but the devil the father of lies, who incites men to imitate him in this ancient heilifh trade, by which he deftroyed the founders of the human race ; that the word of God exprefsly condemns every kind of untruth ; and that people mould never reckon that a fmall thing whichi will land the tranfgreflbrs in hell, Rev. xxi. 8. II. This command forbids whatfoever is injurious to our own good name. We ought ail to be very careful of our reputation, and not to bear falfe witnefs for or againft our- feives. Now, people may be guilty of the bresch of this command with refneel to them.fVI %i In 'The Sifts fo rhidden , i l ) 1. In their hearts, either by thinking too meanly of them- felves, or too highly. Though people can never be too humble, yet they may be too blind to what God has done for them ; and there may be a great deal of baftard felf-dc- nial, which hinders men to be thankful to God, and ufeful to others, as in the cafe of Mo fes, Exod. iv. 10. — 14. But'the mod dangerous extreme is thinking too highly of ourfelves, Rom. xii. 16. This is a mofc dangerous piece of falfe witnefs, which the falfe heart gives in favour of felf. 2. In their actions, when people cither do evil, or that which at leaft is evil-like. When Eli's fons loft their ten- dernefs, and gave themfelves to debauchery, 'they loft their good name. An unfavoury report followed their vicious and bafe life, 1 Sam, ii. 24. And there are fuch things as are of evil report, fufpicious practices, evil-like things, that though they be not the wotft of things, yet they make way for them ; by thefe, perfons throw away their good name, Prov. v. 8. 9. ; and witnefs againft themfelves, that they are untender and vicious perfons, in a near difpofition to the greateft evil. 3. In words. And thus men may be guilty by, (1.) Bearing witnefs againft themfelves unneceffarily, without a due call, difcovering their own fecret faults and infirmities, efpecially to thofe who have no true fenfe of piety, but are ready to improve the fame to the reproach of them, or of religion, or both, Prov. xxy. 9. 10. " Debate thy caufe with thyneighbour himfelf ; and difpover not a fecret to another : left he that heare'eh it put thee to fhame, and thine infamy turn not away. " (2.) Bearing falfe witnefs againft ourfelves, as accufing ourfelves unjuitly, denying the gifts and graces of God in us, as Job fays, chap, xxvii. 5. 6. " God forbid that I mould juftify you : till I die, I will not remove mv inte- grity from me. My righteoufnefs I hold fail, and will not let it go: my heart ihall not reproach me fo long as 1 live." Pride often puts people on this, that they may appear the more humble. But humility never teaches men to rob God of his praife, or to lie againft the truth. Lying againft our minds can never be good, though it feem to humble us. (3.) Bearing falfe witnefs for ourfelves. Thus people are guilty, upon being duly called to confefs their fins, they de^ ny them, hide them, and, over the belly of their confeience, caufe their tongues witnefs for them, Prov. xxviii. 13. "He that coyereth his fins {hall not profper : but whofo con- fefieth s-zo Of the Ninth Commandment, feffeth and forfaketh them mail have mercy. " It is fad witneiTing when the confcience within tells people they are lying. Of this fort is vain-glorious boafting and bragging. There are fome, who, when they fpeak of themfelves, are fure to fpeak very big, as the Pharifee^did, Luke xviii. 1 1. A man or woman that is a boauer, will be found to be a liar ordi- narily. They will boaft of what they have not, or of doing what they never did, Prov. xxv. 14 " Whofo boafteth of a falfe gift, is like clouds and wind without rain." Yea, fomc will accufe themfelves of wickednefs which they did not commit, for the pleafure that they take in boafting of mifchief. And where the man has any ground to walk on in his boafting, he is a liar in magnifying it, as was the cM'e of the Pharifee, Luke xviii. 2. It is one of the bafefl offices- for a man to trumpet his own praife : It is a great evidence there is little in him, that he makes fo much noife' with it. Such are in the black roll, 2 Tim. iii. 2. III. I come now to confider this command as it forbids what is injurious to our neighbour and his good name. We may contract guilt in injuring our neighbour, over the belly of this command, feveral ways. Firji, In our hearts ; for all the commands of God reach to the heart as well as the outward man. We are inju- rious in our hearts to our neighbour's good name, by, 1. Unjuft fufpicions of him, 1 Tim. vi. 4. Thus Poti- phar injured Jofeph, fufpe&ing him of that villany which he was far from. Chrift bids us beware of men, and fo not to be credulous. But there is a medium betwixt vain credulity and evil groundlefs fufpicion, which fills men's heads with a forefight of what others will do when they have iuch ar.d fuch temptations, from no light but that of their own uncharitable fpirits. 2. Uncharitable judging and condemning of others in our hearts, Matth, vii. 1. The prevailing of the cenforious hu- rnour amongit us, is a fpeaking evidence of this wafpifh dif- pofition, which is a compound of pride, rafhnefs, harfhnefs, :fs, and emptinefs, directly cppofite to the love and .7 that we owe to our neighbours, which " beareth all :, believeth all things, hopeth all things, endureth all ," i Cor. xiii. 7. I grant, that to call an evil a&ion an evil thing, and an habitual grofsly profane life a mark of a profane heart, is no breach of charity, Gal. v. 19. But to lafh men in our hearts, beyond what the habitual frame of The Sins forbidden. I2Z of their lives gives ground for, 15 that uncharitable judge- ins- It is the product of pride and feif-conceit ; for the man makes himfelf the rule, fo all that is beyond him, or does not reach his length, muft fall under his condemnatory fen- tence ; he invades the throne of God, fetting up one for himfelf in his neighbour's .heart, not confining himfelf to his outward actions, Rom. xiv. 10. It is rafhnefs, flowing from want of confideration ; it is harfhnefs, carrying their judgment farther than the matter will bear ; it is lightnefs and emptinefs, for they are confident of that which really they do not know. How confident were the barbarians, up- on feeing the viper fallen on Paul's hand, that he was a murderer ! &.c. Acts xxviii. 4. Thus men condemn the actions of others, merely from their own rafhnefs, as Eli did Hannah ; and, which is worft of all, they will judge their ftate before God from things utterly unable to bear the weight of their prefumptuous fentence, as Job's friends did ; and thruft in themfelves to the feerets of their hearts, as thole mentioned, Rom. xiv. 4. " Who art thou that judged another man's fervant?" judging their confciences : the like whereto was the horrible judgment fome have ex- preffed touching thofe that took the oath of abjuration, that they had gone over the belly of their confcience, and in other cafes too. If you think that I am fpeaking for it, ye are uncharitable: but I would not for the wrorld judge other men's confciences at that rate. It is fufricient for me to con- demn men's evil actions which 1 fee, not to judge their con- fciences, which I neither fee nor can fee. Were the im- preffions of the tremendous tribunal of God more on men's fpirits, they would not be fo hafty to judge before the time. 3, Mifconftructing of others, their intentions, words, and actions. No innocence can be a fafeguard againft that tem- per, which is always ready to give the worft turn to the in- tentions, words, and actions of their neighbour, which they are capable to bear. It is like the corrupted flomach, that corrupts whatever is put into it. See Neh. vi. 6. Rom. iii. 8. Pfal. lxix. 10. 4. Contempt of others in our hearts, undervaluing and thinking bafely of them ; when men ftop their eyes from be- holding wTh.3tever is praife-worthy in their neighbour, and gather together what makes againft them, and fit brooding on that. This is evil in all cafes, but efpecially where men contemn others for what is good in them, 2 Sam. vi. 16. Vol. III. Q^ We 1 22 Of the Ninth Commandment, We are even in our hearts to give every one their due ; and fo far as we with-hoid it, we are guilty, Luke xviii. 9. 10. 11. 5. Envying and grieving at the juft and deferved credit or reputation of any. i his is a moft unchriftian and truly Pharifaical temper, Matth. xxi. 15. It is the nature of of envy to torment a man with the good of his neighbour. What refrefhcs the charitable fpirit, vexes and frets theirs. They are like the moon that turns pale and wan whensoever the fun begins to mine above the horizon. But if men loved their neighbour as themfelves, and their God more than thcmfeh es, they would rejoice at their neighbour's reputa- tion, though it mould outfhine their own, Numb. xi. 29. 6. Rejoicing in the difgrace and infamy of others, Jer. xlviii. 27. This is a devil-like fin, for duft is the ferpent's meat. Whatever mifchief befals men is the devil's delight ; and fo there are many, that if a black cloud be thrown over the reputation of others, it tickles their hearts, they have a fecret fatisfaction in it ; their hearts fay within them, Aha I fo we would have it. And many vent their fatisfaclion in outward rejoicing at it. 7. Lajlly, Fond admiration of men, Jude 16. As the former are fins in defect, fo this is a lin in excefs. And in- deed we become guilty by thinking too highly and above xvhat is meet of any man, as well as thinking too meanly of them, i Cor. iv. 6. This is both a fin and a fnare : for thofe whom we fondly admire, we are apt to imitate in evil as well as good, and fo to follow them to the prejudice of truth. It is a fad evidence of the corruption of man's heart, that he is ready either to idolize or elfe to defpife others. Secondly, In our lives and actions. Men may injure the good name of others without fpeaking a word againit them, 1. Men may be guilty of the breach of this command, to the prejudice of their neighbour's good name, by bare ge- iture of the body, Prov. vi, 13. " He winketh with his eyes, he fpeaketh with his feet, he teacheth with his fingers." A man may with a wink, a nod, a grave look, a figh, &c itab another's reputation, filling others by thefe means with fufpicions of him unjnftiy ; or when one is ftandered in our prefence, making fuch figns which import our confent thereto. 2. Drawing others into things that are ill or evil-like, and of bad report. Thus many ruin one another's reputa- tion, The Sinsforhidden. 123 lion, till they are made as rotten things laid one upon ano- ther, which corrupt each other, till both fend forth a link- ing fmell, Matth. xviii. 7. They that lay the Humbling- block, and they that fall over it, are both ruined together, though double vengeance abides them who ruin others to- gether with themfelves. 3. By not hindering what we can in others thofe things that procure an ill name. The evil that befals others which we might have prevented, will juftiy be laid at our door. This brought the judgments of God on good Eli and his houfe too, fo that they went all to ruin together, 1 Sairi. iii. 13. The Spirit of God records, for the- j unification of poor Tamor, the care flie had of preventing the ill name of herfelf and of Aranon, 2 Sam. xiii. 12. 13. So that neither by terror nor alurements fhe could be drawn into the vii- Iany, though fhe was forced, which was her mifery, but not her fin. Thirdhy In our lips. The tongue is the principal mifchie- vous inftrument whereby people ruin or wound the good name of others. And here come in the fins of the tongue againft our neighbour in a fpecial manner. Thus men in- jure-their neighbour, 1. By filence, when they forbear to fpeak what they ought and can for the credit of their neighbour. Thus men may wrong others by their filence in their neighbour's caufe while he is afperfed, Prov. xxxi. 8. for in that cafe filence is confent. As alfo when their neighbour is juftiy commend- ed, the entertaining thereof with filent looks, as if they knew ibmething that may juftiy mar his reputation. If that be not the fenfe of it, it reflects on the filent perfon as grudging the reputation of the perfon commended. 2. Our neighbour may be injured by finfui fpeaking ; and o this command may be broken many ways. (1.) By unnecefTary difcovering of the faults and infirmi- ties of others. O how much guilt is contracted this way, by people's going in the way of curled Ham, Gen. ix. 22. unavailing inftead of vailing the weakneifes of others, with- out any neceffity, but to the ieiTening of their reputation. (2.) By aggravating of their leiTer faults, Matth. vii. 3. 4. 5. Men fee motes iike beams in the eyes of others, white beams are as motes in their own. It is a miichievous tongue that, counting the faults of others, for fifty fets down a hun- dred, and ftill looks to them through a magnifying glafs. 1 faci we the dexteritv of aggravating our own as we have of 124 Of the Ninth Commandment. aggravating the faults of others, we would be happy, becaufe very humble people. (3.) By reviving the memory of our neighbour's crimes which were worn out of mind, efpecially being repented of. Thus many vent their malice againft others by cafting up their former faults to them, as Shimei did to David. Truth it may be, but it is uncharitably and maliciouily fpoken, for which the fpeaker muff, give an account to God. (4.) By betraying of fecrets committed to us. It is true, if the honour of God and the good of our neighbour require the difcovering of a fecret, in that cafe, as we ought not to promife, fo we ought not to conceal it. But when we have lawfully promifed to keep it, either exprefsly or tacitly, we fm againft truth, juftice, and frieiidfhip, to betray it. And though there be no promife in the cafe, yet when the reveal- ing of it tends to the detriment of our neighbour, it is finful, Prov. xvii. 9. 2 Tiro. iii. 4. (5.) By detracting, or endeavouring any manner of way to impair the deferved credit of our neighbour, Ezefc. iv. 12. 13. This is the native refult of envy and ill-will at our neigh- bour : for thofe who cannot endure others to fit on high, where they are defervedly placed, will go about one way or other to undermine them. (6.) By evil reports to the prejudicing of our neighbour unjufily. In thefe many are involved in guilt. [1.] The raifer of it, Exod. xxiii. 1. Satan has the mouths of many at command for a forge of ill reports, who ftrike that hellifh coin with their ftamp, that it may pafs for current. [2.] The receivers and fpreaders of it, who are guilty here as well .is the raifer ; for they are to the raifer as the receiver to the thief: Report, fay they, and we will report. If others will gather filth, they will throw it on their neighbours faces, and yet are not innocent, though they can give their authors, Neb. vi. 6. See Pfal. xv. 3. (7.) By ilandering, which is an ill report without all ground, Pfal. 1. 20. This the venom of a wretched tongue, made ufe of to kill and bury alive the innocent. It has been the trial of the people of God in general, and feldom if ever do any of them eicape without it. Satan loves by his agents to vomit out againft them reproaches and {landers, where- with their good name may be blafted, and efpecially if reli- gion and the caufe of God can be wounded through their fides. The fcourge of the tor.gue is a fhai>p fcourge. (8.) By backbiting and whilperinv,, Rom', i. 29. 30. Both a {iree The Sins forbidden, 125 agree in that they fpeak evil behind men's back, accnfing them, and loading them with reproach, when they are not prefent to anfwer for themfelves. The backbiter does it openly, and the whifperer does it fecretly. (9.) By tale-bearing, Lev. xix. 16. This is a fort of ped- lar-trade for the devil, driven by many whofe work it is to carry tales out of the houfe or company where they happen to be ; and thefe are the wares they have to vent in other houfes or companies, where they will be ready to take up new dallies and tales to where they go next. Thefe are the plagues of fociety, like Satan fowing difcord among bre- thren. Hence fecret grudges againft one another, and none knows wherefor ; and when they are fearched to the fur- theft, it is all grounded on fome talebearer's credit. (10) By countenancing and encouraging of the black tribe of flanderers, backbiters, &c. Prov. xxix. 12. If thefe mer- chants for hell got not their wares taken oft their hands, they would be afhamed of their trade, and forced to quit it. But many are as ready to take them off their hands as they are to deliver them. (11.) By (topping our ears againft the juit defence of the parties lefed, as the malicious Jews did againft Stephen, Acts vii. 57. 58. How rare is it to find a perfon as ready to receive a defence for, as an accufation againft their neigh- bour ? (12.) By fcornful contempt, and fcoffing, and mocking of others. This was the way of Ifhmael's perfecuting of Ifaac, Gal. iv. 29. Thefe viperous tongues work upon the mife- ries of others, as the foldiers did at Chrift in his fufrerings, Matth. xxvii. 28. 29. The natural imperfections of others are cheir fport, though reproaching the poor they defpife his Maker; yea, and their finful imperfections too, for fools make a mock at fin. Some have a mighty fondnefs for gibing and taunting ; their whole converfe runs that way, to make others uneafy and themfelves merry with* their taunts. Let them not value themfelves on their talent -, if any fpark of tendernefs be left in them, I doubt if they dare look to it as a good gift given them from above, but as an abufe of the good gift of God. It was Immael's way, for which he was caft out of the family of the faithful, Gal. iv. 29. (13.) Reviling and railing, giving others reproachful and opprobrious names, piercing them with bitter words, and m ordering j26 Of the Ninth Commandment. murdering them with their tongues, Matth. v. 2 2. I Cor, vi. 10. Revilers are among thofe excluded out of heaven. Thefe are Tome of the ways how the wicked tongue gives home-thrufts to others, and pierces like the piercing of the fword, following the example of him who was a liar and a murderer from the beginning. But would ye fee them all gathered together in one, ye have them in, (13.) Lajlly, Scolding and rating, an abominable diforder which we are fo much difturbed with. There their wicked hearts, ftirredup with paflion and revenge, vomit out all at once this filthy ftufF. For there their neighbour's faults are un- necefTarily difcovered, aggravated, &c. as if hell's forces were rendezvoufing betwixt them. Wonder not at the expreffion. See Jude 9. No, the angel durfi: not engage Satan with thefe weapons, whereof he was the proper matter, and at which none can outdo him. If ye take not better heed to your tongues, they will ruin you, Pfal. lii. 2 — 5. There are fome other evils of the tongue here forbidden, the hurt whereof does not fo plainly appear. 1. Talkativenefs, or much fpeaking. Some are ever talk- ing, and are never in their element but when prattling ; and when once they loofe, it is as .hard to flop them as to flop a flood, and turn it another way. Of k I fay, (1.) It is a fign of a loofe and frothy i'eart, where the fear of God hath little place, Eccl. v. 2. ; for that would make our words few, true, weighty, and ufeful. When God has given us two ears, and but one tongue, that we may be fwift to hear and flow to fpeak, it is a pregnant evi- dence of a naughty heart, to be fwift to fpeak and flow to hear. (2.) It is the fool's badge, Eccl. v. 3. Talkative perfons, for want of acquaintance with themfelves, thinking to fhew thcmfelves wife, ordinarily prefent a fool to the company. They will have a flood of words, who have hardly a drop of good fenfe or judgment ; fo that they are juft a voice, and no more. They that are given to much fpeaking, can hardly fpeak either true or well ; which made an orator afk a double ice of a talkative fcholar, one to learn him to fpeak well, an- other to learn him to held his peace. It is the character of a virtuous woman, that " ihe openeth her mouth with wif- dom," Prov. xxxi. 26. Her mouth is not always open, but duly fhut,and difcreetly opened. 2. Idle fpeaking, Matth. xii. 36. The tongue was given to man to be for the honour of God, and the good of him- ielf The Sins forbidden. 127 felf and his neighbour. Though our words, then, be not evil in themfelves, they are evil becaufe they are idle ; that is, words ipoken to no good purpofe, tending neither to the honour of God, nor the good of ourfelves or others, neither to Ids moral good, to make him more holy, nor to his civil good, as not being upon the necefTary concerns of human life, nor his natural good, to maintain the moderate cheerfulnefs of ibciety. It may be be comprehended under foolifli talking, raft), raving, and impertinent difcourfe, doing no good to the hearers, but bewraying the folly of the fpeaker. 3. A trade of jefting, Eph. v. 4. It is not iinful to pafs an innocent jeft for begetting of moderate cheerfulnefs. The wife man tells us, "There is a time to weep, and a time to laugh," Eccl. iii. 4. It may in fome cafes be as necefTary to to cheer the fpirits. as a cordial is to reftore them, or a pleafant gale of wind to purify the air. It was not unbeco- ming the gravity of the prophet to mock Baal's priefts, and to fay, " Cry aloud ; for he is a god ; cither he is talking, or he is purfuing, or he is on a journey ; or peradventure he fleepeth, and muft be awakened," 1 Kings xviii. 27. But iinful are, (1.) OfFenfive jefts, which tend to the fhewing a'defpiflng of our neighbour, to the irritating and provoking of him. And indeed it is often feen, that thofe who are much given that way, their converfation is molt orTenilve, fparing nei- ther friend nor foe, and will rather lofe their friend than their jeft. (2.) Profane jefts, either making a mock of fin, or of that which is holy, particularly wrefting and abufing of fcripture, to exprefs the conceits of their light and wanton wits. It is a dangerous thing to jeft in fuch matters. (3.) People's being immoderate in jefting. To make every word a jeft, is liker the ftage than Chriftian gravity. This is as ablurd as to prefent a man a dim of fait to feed on ; a little of it is good for feafoning, but to give it for the whole entertainment, is abfurd. 4. Lafily, Flattery, Pfal. xii. 3. This is a moft dangerous ftroke, and the more deadly that the wound it gives does not fmart, but by it a man is hugged to ruin. The words of a flatterer are fmobther than oil, yet are they in eireer. as drawn fwords. It is a compound of lying, abjectnefs of fpi- rit, and treachery. The flatterer gives the praife that is not due, profefles the kindnefs that is not real, and fcrews up all to a pitch far above truth ; and fo he is a liar. He debaics 123 Of thi Ninth Commandment. debafes himfelf to plea& others, turning himfelf into every fli2pe to humour the party he is to flatter ; and betrays him into felf- conceit and unacquaintednefs with himfelf. I fiiall ihut all with a twofold dehor tation. Fuji, Speak truth, and beware of lying. Lying is a very common fin j repent of that guilt, and beware of it for the future. For motives, conflder, Met. i. That God is the God of truth, the Author and Lover of truth, fo that he cannot lie ; and therefore lying is mod contrary to the nature and mind of God : it is there- fore Angularly abominable and hateful to him, Pfal. x. 6. Prov. vi. 1 6. 17. We find that God fuffered Adam's fons to marry their own lifters, and the Ifraelites to fpoil the Egyptians of what they had borrowed of them ; but never did the God of truth at any time difpenfe with men's fpeak- ing lies. Hate that abominable thing, then, which God lb hates. 2. All lies are from the devil in a fpecial manner, John Till. 44. It was he that firft broached lies in the world, and ruined mankind with them ; and having fped fo well with that engine of hell at firft, no wonder he fets himfelf to keep up the trade. He is the father of lies, that begets them in the fali'e heart, and they are brought forth by the lying tongue. Whom do liars refemble, then, the God of truth, or the father of lies ? 3. Lying is a part of the old man of fin, which muft be put oft", if we would not be put out of God's prefence, Eph. \y. 24. 25* It is the way to which our corrupt natures do kindly and quickly incline, Pfal. lviii. 3. " The wicked go ::(lray as foon as they be born, fpeaking lies." Hence chil- dren are not to learn this; they have the art of it from their firft father Adam. But as foon as grace enters the heart, it rectifies it in that point. Hence the Lord's people are called " children that will not lie," If. Ixiii. 8. 4. There is a meannefs or bafenefs in lying beyond what is in other common tins, either becaufe it proceeds from fear, or tends to deceive. Hence liars themfclves cannot endure to be called liars ; the bafenefs of the fin being fo much ac- knowledged in the world, that though many bring forth and and cheriih the vile brat, none can endure to be reputed the f.uhcr of it. And no wonder it is reputed fuch a bafe thing ; for when once a man is known to make no confeience of truth, he has loft his credit, and is looked upon as a man 1 that Sins Dehor ted from. Up that cannot be bound with the common ties of fociety, nor trufted. Laftly, It will bring God's wrath heavily on the guilty, Prov. xix. 5. 9. " A falfe witnefs fhall not be unpunished, and he that fpeaketh lies (hall not efcape. A falfe witnefs fhall not be unpunifhed ; and he that fpeaketh lies fhall pe- rtfh." God's truth is impawned for the liar's deftruction, even eternal deftru£tion. Shall liars have accefs to heaven ? No, they are barred out from thence, Rev. xxi. ult. " There fhall in nowife enter into it any thing that — maketh a lie." Their lodging is appointed to them in another place, with the devil the father of lies, in the lake that burns with fire and brimftone. Rev. xxi. 8. and xxii. 15. I fhall give you a few advices. 1 . Strike at the root of lying, and fo the fruit will wither and come to nought. The great root of all is the corrupt nature, that needs to be mortified by grace from Jefus ChriftB There are alfo particular lufts on which lies depend. Labour to be humble, for pride and felf-feeking oecafions many lies, as the boafter's lie. Some are founded on covetouf- nefs, as the lies in bargaining •, fome in fear, flavifh fear of men, as denying of truth ; fome in the vanity and rafhnefs of our natures, whereby lies come to be broached without a formed defign8 2. Accuftom yourfelves to few words, for " in the multi- tude of words there wanteth not fin," Prov. x. 19. It is but juft with God, that idle words be punifhed by fuffering people to fall into lying words. 3. Remember that God will difcover truth ; and that his eye is upon you at all times. And though ye may deceive others with your lies, ye cannot deceive the omnifcient God. He is witnefs to the truth, and will call you to account for your contradicting of it. And indeed the trade of lying is hard to keep up without difcovery. Liars had need of good memories. " A lying tongue is but for a moment," Prov. xii. 19. Lqftly, Curb lying in young ones, out of pity to their fouls, and care of their credit when they come to years. For fome get fuch a habit of it when they are young, that there is no mending of them when they grow old. Secondly, Beware of carrying an evil tongue. The lying tongue is contrary to truth, the evil tongue to charity and love to our neighbour, being employed in flandering, back- biting, reproaching, reviling* fcolding, &c. For motives, Vol. III. R Met Xxo Of the Ninth Commandment. Mot. i. Confider the woful perverfenefs that Is in an evil tongue, God gave man fpeech, which he denied to other creatures, that by his tongue he might glorify God, and do good to himfelf and others, Pfal. lvii. 9. 10. Shall we thus turn our glory into fhame, and pervert the ends of fpeech ? How juft were it that we were ftruck dumb ! 2. It is a murdering inftrument. I obferved to you be- fore, that an ill tongue is 3 parcel of murdering weapons, a bow and (harp arrows to pierce, a fword to ftab, and a fire to devour others. Yea, Solomon obferves, that death and life are in the power of the tongue. It is a fire that kindles ft rife and contention in all focieties, and turns them into confufion j and oft-times returns heavily on the head of thofe who carry it. The tongues from heaven were cloven, to be the more diffufive of good ; but thofe fired from hell are forked, to be the more impreffive of mifchief. 3. Confider the wickednefs of it. It is a world of iniquity- Jam, iii. 6. They have much ado that have an ill tongue to guide, a world of iniquity to guide/ It is a broad ftream from the fountain of the wickednefs of the heart. 4. An unbridled tongue cuts off all pretences to true reli- gion, Jam. i. 26. For where the fear or love of God and our neighbour is in the heart, it will be a bond on the tongue to keep it within the bounds of Chriftian charity. 5. We mud give an account of our words at the day of judgment, Matth. xii. 36. 37. La/?/y> An ill tongue will ruin the foul. Bridle your tongues ; however unruly they be, they fhall be filent in the grave. And, if repentance prevent it not, the day will come that they will be tormented in hell-flames, Luke xvi. I fhall conclude with an advice or two.. 1. Begin at the heart, if ye would order your tongues aright. Labour to get them cleanfed by the fanclifying Spi- rit of Cr-.rift. Study love to God and your neighbour, which are the fulfilling of the law. Labour for meekneis, and pa- tience, and humility, which will be the beft directors of the tongue. 2. Set yourfelves, in the faith of prom i fed affiftance, to watch over your hearts and tongues. Unwatehfulnefs is dangerous in the cafe of fuch an unruly member as the tongue is. God has guarded it naturally. Do ye alio watch it. OF OF THE TENTH COMMANDMENT. ExocL XX. 17. — Thou Jhalt not covet thy neighbour's houfe, thou Jhalt not covet thy neighbour** wife, nor his man-Jervant, nor his maid- few ant> nor his ox$ nor his afs, nor any thing that is thy neighbour's* r j^HE fcope of this command is to ftrike at the root and X firft rifings of fin in the heart, in the defires going out of their right line of purity and equity. It is a itrict boundary fet to the unbounded defires of the heart. In it, there are, 1. The act. 2. The object. The act, Thou Jhalt not covet, or luji, as .the apoftle terms it, Rom. vii. 7. ; which implies an inordinatenefs of defire, a feverifh, motion of the foul towards the creature, irregular and diibr- derly; and fo a difTatisfaction with one's prefent condition, as appears from Heb. xiii. 5. H Let your converfation be without covetoufnefs, and be content with fuch things as ye have." The object is held forth particularly for example's caufe, thy neighbour's houfe, thy neighbour s wife, his fervants, and goods. Thou fhalt not only not take away thy neigh- bour's houfe from him by oppreflion, nor entice away his fervants, nor fteal his goods, nor entertain a fixed and deli- berate defire to do him that injury, as is forbidden in the eighth command ; but the inordinate defire of having them {hall not rife in, nor go through thy heart, however lightly, if it were like a flying arrow, faying, O, that his houfe, his fervant, his ox and afs were mine ! Thou fhalt not only not defile his wife, nor deliberately defire to do it, as is forbid- den in the feventh commandment ; but thou fhalt not fay in R 2 thine jg2 Of the Tenth Commandment. thine heart, O that fhe were mine ! though thou haft no mind, right or wrong, to make her fo. This object is held forth univerfally, nor any thing that is thy neighbour s : whereby it appears, that this command looks through all the other commandments of the fecond table, and fo condemns all inordinate defire of any object whatfoever. And therefore the Papifts dividing this command into two is abfurd, and but a trick invented to atone for their confound- ing the fir ft and fecond. While this command fays, nor any thing, it fays, Thou £halt not only not difhonour thy neigh- bour by infolent and contemptuous behaviour, but there fhall not be a defire in thy heart, faying, O that his place and pofc were mine, as in the fifth command ; nor, O that I had his health and ftrength, as in the fixth ; nor his reputation and efteero, as in the ninth; though you have no deliberate defign or defire to wrong him in thefe. I do not wonder, if fome are furprifed at this, and fay, Are thefe fins ? for indeed this command goes deeper than the reft-, and if it did not fo, it would be fuperfluous ; for you fee it aims not at any new object, but holds by the objects of the former commands ; therefore it muft look to fome more inward and lefs noticed motions of the heart, than the reft do. And therefore Paul, though he learned the law at the fchool of divinity under Gamaliel, a profeflbr of it, yet, till he learned it over again at the fchool of the Spirit, holding it out in its fpirituality and extent, he did not know thefe things to be fin, Rom. vii. 7. It was this command brought home to his confeience, that let him fee that Iuft to be fin which he faw not before. And feeing this is a command of the fecond table, and ourfelves are our neareft neighbour, the luft or inordinate de- fire of thofe things that are our own muft be condemned here, as well as lufting after what is not ours. uo much for the negative part of this command, which in effect is this, Thou flialt not be in the leaft difTatisfied with jhy own prefent condition in the world, nor have any inor- dinate motion in thy heart to that which is thy own or thy neighbour'?. The pofitive part is implied ; and that is, Thou flialt be fully content with thy own lot, whatever it be, and arreft thy heart within the bounds that God has inclofed it in, bearing a charitable difpofition to thy neighbour and what is bis. For all ccTetoufnefs implies a difcoment with our own 'ition„ guejl. the Duties required. I j j QueJ. " What is required in the tenth commandment." AnJ. " The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of fpirit toward our neighbour, and all that is his." Here I fhall confider the duty of this command, as it re- fpects, I. Ourfelves. II. Our neighbour. III. The root of fin. I. I fhall confider the duty of this command as it refpe&s ourfelves. If we confider, that this command forbidding co- veting in the general, fays, in effect, thefe two things, 1. Thou fhalt not covet or luft after what thou haft*, nor, 2. What thou wanted ; the great duty of this command with refpect to ourfelves will appear to be twofold. Firfii A thorough weanednefs from and indifferency to all thofe things that we have, in which our defires may be too eager. There are fome things whereof our defire cannot be too much, as of God, Chrift, grace, victory over fin ; and therefore we read of a holy lulling, Gal. v. 17. The re- newed part not only defires, but eagerly and greedily gape.-; for perfect holinefs and entire victory over fin. This is holy lufting, where there is no fear of excefs, although indeed even that may degenerate, when our own eafe, that is di- sturbed by finy may be more in our view than the finfulnefs of fin ; and in this reipecfc thefe luftings are mixed, and therefore finful and humbling in the bsft j and they are io far contrary to this command, as they are tufting after eafe, more than conformity to the holy will and nature of God. There are other things to which our defires may he car, ried out too eagerly and inordinately *, and the defire of them is lawful, but the coveting or lufting after them, which is the inordinate defire of them, is here forbidden. Thus we may fin, not only in the inordinate defire of fenfual things, as meat, drink, &c. but in rational things, as honour, efteem, &c. The defire of thefe things is not finful ; but there is a luft of them which is fo. Now, in oppefition to this, we muft be thoroughly weaned from and holily indifferent to thefe things, not only when we want them, for that falls in with contentment, but when we have them. So ifiould one be to his own houfe, wife, fervants, 134 Of the Tenth Commandment. Servants, and any thing that is his; keeping our love to, defire after, and joy in them, within due bounds, as the Pfalmift did, Pfal. cxxxi. 2. " Surely I have behaved and quieted myfelf as a child that is weaned of his mother : my foul is even as a weaned child." We may take it up in thefe four things following. ic The heart's fitting loofe to them, fo as the heart and they may fall afunder as things clofely joined, yet not glued, when God fhall be pleafed to take them from us. For if they muft needs be rent from us, it is an argument that our love to them was indeed a luft towards them. Therefore this difpofition is called a hating of them, Luke xiv. 26. ; for things that we have, we can part with, without their tearing as it were a piece of our heart away with them. We can fay little on this piercing command, but what will be ac- counted hard fayings, by all that have not a clear view of the tranfcendent purity of the law, which is carried to the height in this corn-Land, becaufe to the root, the corruption of our nature. And that corruption we muft ftili keep in view here, or we will do no good with it, 2 The heart's looking for no more from them than God has put in t\ . God has made created things as inns in the way to himfeif, where a perfon may be refrefhed, but not -place, where the heart is to dwell. For the de£i : nate when the man feeks his reft and fatisfac- tion in thefe hings inftead of God, Pfal. iv. 6. The cor- rupt judgment magnifies earthly things, and locks on iha- dowb as fubftances; and then the corrupt affections grafp them as fuch, and after a thoufand diiappointments luft after them fall, If. lvii. 10. 3. The foul's ftanding on other ground, when thefe things ftand entire about the man ; drawing its fupport from God as the fountain, even when created ftreams are running full, 1 Sam. ii. 1. Pfal. xviii. 46. The world's good things muft not be thy good things, Luke xvi. 25. Thou mayft love them as a friend, but not be wedded to them as a hufband ; ufe tl cm as a ftafT, yet not as the ftaflf of thy life, but a ftaff in thy hand ; but by no means as a pillar to build on them eight of thy comfort and fatisfaclion. 4. The ufmg of them paffingly. We muft not dip too far in the ufe of them. Lawful defire and delight, like Peter, jralks foftly over i^tefe waters, but luft fhines in them ; in the one there is a holy carelefthefs, in the other a greedy gripe. The apoftle livelily defcribes this weanednefs, 1 Cor. vii. The Duties required* 135 vll. 29. 30. 31. " It remaineth, that both they that have wives, be as though they had none ; and they that weep, as though they wept not ; and they that rejoice, as though they rejoiced not ; and they that buy, as though they pofiefTed not ; and they that ufe this world, as not abufing it : for the fafhion of this world pafTeth away." The violent pulfe of the foul in our high-bended hopes, perplexing racking fears, vehement love, fvvelling joy, and overmuch forrow about thefe matters, is a fad fymptom of the diftemper of natural corruption that has feized all Adam's fons. The greedy ap- petite that the heart is carried with to thefe things, is a fad fign of an unweaned foul. A man may have a finful luft to his meat, which yet is neceffary to fupport his body ; and a luft in the uflng of it, as thofe of the old world, Matth. xxiv. 38. 1 Sam. xiv. 32. The dogs of Egypt, they fay, lap the water of the river Nile running, for fear of the crocodiles ; for not only in every berry of the vine, but in all created things, there is a devil. See how the Lord tried the people, JuJg. vii. 6. " And the number of them that lapped, put- ting their hand to their mouth, were three hundred men : but all the reft of the people bowed down upon their knees to drink water. All thefe things the law requires in their perfection, with- out the leaft mixture. Where is the clean man to caft a ftone at the reft ? It muft be on a very tranfient glance of the heart that men fay, The world is not their temptation, they care not for the world. For a view of the fpirituality of the law would make us fee that the world is fixed in our hearts, and only grace can loofe it at the root, and only death can caft it over the hedge. Secondly, A full contentment with our own condition. As for the fin in our condition, it is not from God, and there is no good in it ; we are not called to be content with it, be- caufe it is not the condition which God fet us in. But whatever elfe be in our condition, we are obliged to be content with it, becaufe fo is the will of God that we fhould be in it. Every one is to look on his condition, as the paradife that God has fet him down in; and though it be planted with thorns and briers, he muft not look over the hedge ; for thou jh alt not covet. Though that which is wanting in thy condition cannot be numbered, and that which is crooked cannot be made ftraight, yet none of thefe things muft render us uneafy in the leaft. There is required a full contentment, without a difcontented glance of 136 Of the Tenth Commandment. of the eye. Much goes to the making up of it, all here r£- quired. 1. Hearty renunciation of our own will, faying, with the pattern of contentment, Not my will, but thine be done. "We muft no more be chufers for ourfelves of our own lot ; but as little children {landing at the table, not to carve for themfelves, but to take the bit that is given them. " He fhali chufe our inheritance for us," fays the Pfalmift, Pfah xlvii. 4. Shall not Infinite Wifdom rule the world ? This lies in three things. (1.) We muft not determine the kind or fort of our com- forts, as we often do, like petted children, that will not have this the parent holds out, but that which they fet their eye on. Like Adam, whom the fruit of the tree of life could not ferve, but he would have the forbidden fruit. The de- fire of fruit was natural, therefore not evil ; other fruit would have ferved that defire, if kept orderly; but the hiding de- iire could not want forbidden fruit. Rachel had a hufband, but ihe muft have children too. Orpah muft have a huf- band. Ruth wants both ; but fhe determines nothing, but only fhe muft have a God ; and that ihe got, and both too. (2.) We muft not be pofitive as to the meafure of our comforts; and there is no reafon that beggars mould be chu- fers. If the heart fay of our comforts, They are too little^ and of afflictions, they are too great, it flies in the face of this command, and of God's fovereignty, fetting up for inde- pendency, 1 Tim. vi. 8. " Having food and raiment, let us be therewith content," though the food be coarfe, though fcan- ty, &c. Nature is content with little, grace with lefs, and fets no meafure ; but the meafure of luft can never be filled. (3.) We muft not be wilful in any thing, 1 Tim. vi. y. " They that will be rich fall into temptation and a fnare," &c. They that will have thefe things, and will not want them, will never be truly content till God's will be brought down to theirs; which will never be altogether; and if in a particular it come to be fo, they will readily get their will with a vengeance, as the Ifraelites in the wildernefs got. Pfal. lxxviii. 29. — 31. " So they did eat, and were well rilled : for he gave them their own defire ; they were not eft ranged from their luft : but while their meat was yet in their mouths, the wrath of God came upon them, and flew the fatteft of them, and fmcte down the chofen men of li'rael." Thus we muft renounce our own will. 2 %. Abfolutc The Duties required* 137 2. Abfolute refignation to the will of the Lord, Matth. xvi. 24. " If any man will come after me, let him deny him- felf, and take up his crofs, and follow me." We muft give over the w^ir betwixt our will and the will of God, and our will muft run as a captive after his triumphal chariot. His preceptive will is the rule of our duty; and his providential will muft, with our confent, be the rule of our condition. Our will muft follow his, as the fhadow does the body, with- out gainfaying. It he will let us have a created comfort, we muft be content to keep it ; if not, we muft be content to part with it. We muft lie at the foot of Providence, as a ball be- fore him that toffes it, to be thrown up and caft down as our God fees meet. This Providence will do with us whether we be willing or not *, but if we are thus refigned, then our ne~ cefBty is our obedience. 3. Entire fubmiffion to the will of God, 1 Sam. iii. 18. "It is the Lord : let him do what feemeth him good.'' As they refign themfelves to his difpofal, they muft ftand to his de- cifion in the cafe. We muft no more difpute the fove- reignty with God, but allow the divine will and pleafure to carry it over the belly of our corrupt inclinations, and be difpofed of by him as the weaned child is by the nurfe. If that which is crooked cannot be made ftraight, we muft ply to it as it is ; if our lot be not brought up to our mind, we muft bring down our mind to our lot, as Paul did, Phil. iv. 11. 12. tl Not that I fpeak in refpecl of want: for I have learned in whatfoever ftate I am, therewith to be content. I know both how to be aLafed, and I know how to abound : every where, and in all things I am inftru&ed, both to be full and to be hungry, both to abound and to fuffer need." In this fubmiffion to the will of the Lord the foul of content lies. For God does not fu eject the man only, or caft him down, as he can do the moft difcontented perfon, making him walk with the yoke wreathed about his neck, whether he will or not. But the man voluntarily fubmits himfelf to God's dif- pofal in the whole of his condition, whatever his wants be. Whatever be wanting in cur condition, if we would be con- tent, 1/?, We muft fubmit to them as juft, without complain- ing, as Cain did ; faying with the prophet, Micah vii. 9. " I will bear the indignation of the Lord, becaufe I have fin- ned againft him, until he plead my caufe, and execute judge- ment for me: he will bring me forth to the light, and I (hall behold his righteoufnefs." We meet with no hardfhips In our lot, but what we have procured to ourfelves. And Vol. III. S * it 1^8 Of the Tenth Commandment. it is but juft that we kifs the rod, and be filent under it. Let us complain of ourfelves ; why not ? only leave our com- plaints there j but not fet our mouths againft the heavens ; no, not in our hearts, for God knows the language of our hearts as well as our mouths. We muft love his holincfs and juftice, in all the works thereof, though againft our- felves. Nay more, idly> We muft be quiet under them, without murmuring, as tolerable, Lam. iii. 27. — 29. " It is good for a man that he bear the yoke in his youth. He fitteth alone and keep- eth filence, becaufe he hath borne it upon him. He putteth his mouth in the duft, if fo be there may be hope." So was Job at firft, though his corruption got up at length, Jobi. 22. " In all this Job finned not, nor charged God fooli{hly.,, How often do we cry out of infufferable affliction ? yet we do bear up under it for all that, and would bear the better if we could be content and quiet under it. A meek and quiet fpirit makes a light crofs, for a proud unfubdued fplrit lays a great overweight upon every crofs ; as Rachel's unquiet fpirit made the want of children wonderfully heavy, which others go very quietly and contentedly under. Nay more, ^d/y, We muft be eafy without thofe things we want, as things we can want, without anxiety to get them, Piiil. iv. 12. Weaned hearts will be very eafy without thofe things which others cannot dipeft the want of. What is the rea- o fon of fo much uneafinefs in our condition, but that we are wedded to this and the other thing ; and being glad of the having of it, we are exceeding uneafy at the parting with it, as Jonah was with his gourd ? The contented man will be eafy, and that not upon a feniible profpeel:, but on the faith of the promife, Phil. iv. 6. " Be careful for nothing: but in every thing, by prayer and fnppiication with thankfgiving, let your requefts be made known unto God." But more than that, qt/Jy, We muft be well fatisfied, and bear up comfort- ably under the want of them ; ftanding upright when they are gone, as we did when we had them, or would do if we had them ; even as the houfe ftands when the prop that it did lean upon is taken away, Hab. iii. 17. 18. " Although the fig-tree fhali not bloflbm, neither fhall fruit be in the vines, the labour of the olives fhail fail, and the fields fhall yield no meat, the flock fhall be cut off from the fold, and there fhall be no herd in the flails': yet I will rejoice in thes Lord, I will joy in the God of my falvation." It is a fad evidence The Duties required. i 3 9 evidence of the corruption of our nature, that woful lufh af- ter the creature that is bred and born with us, that our comfort waxeth and waneth according to the waxing and waning of created enjoyments, and ebbs aud flows as the breafts of the creature are full or empty. So, many lofe all fpirit and life in religion, when God pulls their worldly com- forts from them ; and even good people walk much difcou- raged and damped, not fo much with the fenfe of God's an- ger, as the affliction in their lot. But what is yet more, $thly9 We muft have a complacency in our condition, as what is good for us, other wife we can have no full content. Obierve the language of a contented mind, not only juft, but " Good is the will of the Lord," If. xxxix. ult. Con- tent fuffers not a perfon to go drooping under God's yoke, but makes him carry it evenly with a fort of complacency in it. Wife men have a pleafure in the working of phyfic, though it gripe them fore, if their phyfician thinks it good for their health, and they think fo too. And grace fome- times finds a pleafure in pain, and a paradife within the thorny thicket of afflictions. See how the apoftle gathered olive-berries off the thorn-hedge of crorTes, 2 Cor. xii. ic, " Therefore I take pleafure in infirmities, in reproaches, in neceffities, in perfecution, in diftreiTes for Chrift's fake : for when I am weak, then am I ftrong." Ay, there is a refined pleafure there, to fee how God (tops the entry for pro virion, that lufts may be ftarved ; how he cuts otF the by- channels, that the whole ftream of love may run towards himfelf ; how he pulls and holds off the man's burden, that he may run the more expeditely in the way to heaven. Nay, more than all that, 6ihly, We muft have a complacency in our condition, as that which is belt for us for the time. Though he take health from thee, wealth, relations, &c. How is that pof- lible. It is not eafy to do it, but you muft endeavour to fee it ; for that muft be beft that God judges beft, and by the event it appears that God fees that condition beft for thee for the time. Therefore we fhould meet it as David did Abigail, with " Bleffed be the Lord that fent thee to meet me this day." So did Job, chap. i. 21. " BlefTed be the name of the Lord." Faith in the promile makes it practi- cable. All the works of God are the moft perfect in their kind. But to come to the top of the ladder, the full fea- mark of content, - ." h We mi iff reft in that S 2 condition, without the leaft fquint- 140 Of the Tenth Commandment* fquint-look for a change of it, till God's time come. There muft be no motion for \t% but as heaven moves to carry our condition about with it. And fo this hinders not prayer, nor the ufe of means, in dependence on God : but requires patience, faith, hope, and abfolute relignation, 2 Sam. xv. 25. 26. In this fenfe he that believeth doth not m^ke hafte ; that is, the unbelieving hafte which cannot wait God's time. £hiej!. Is this full contentment poffible ? Avf. There is a twofold contentment : the one legal, which is full in the eye of the law ; and this we can no more attain to than the perfect fulfilling of the law. It ceafes not, however, to be our duty, and will be humbling to gracious fouls fo far as they come fhort of it. The other evangelical, which is fuf! in the eye of the gofpcl, i. e. it is iincere : though it is not full in degrees, yet it is full in parts ; it is in all the parts of contentment, though none of them are perfect ; there is a fubmiffion to the whole will of God, though not perfect in degrees. And this is a neceftary part of the new man, fo that without it we are not Iincere. I fhall now give reafons why we fhould be fully content with our own condition, whatever it be. 1. Becaufe he that made the world guides it, and it is highly reafonable we allow it to be fo. Let the discontented perfon anfwer that queftion which God propofes to finners to filence their murmurings, " Is it not lawful for me to do what I will with mine own ? Matth. xx. 15. The world is made by the Lord ; and fhall he not govern it, and dif- pofe of it and all things therein as he fees beft ? Muft the clay be allowed to fay to the potter, «« Vfhy haft thou made me thus ? Should it be according to thy mind ?*' Job xxxiv. 33. Providence guides all, the Creator fits at the helm; and will not we be content with the courfe that is fteered ? 2. Thy condition is ordered by Infinite Wifdom. There is nothing that befals us without the providence of God ; and that is no blind chance, but a wife difpofal of all according to the counfel of God's will. If the product of Infinite Wif- dom content us not, we do but ihew ourfelves headftrong fools. He that numbe-s the hairs of our heads, Matth. x. 30. no doubt keeps an exact account of all the crofTes in our lot, and of every ingredient in our crofs, and gives them all out by weight and mcafure, as may mod fuit his inflnitely- wife ends. And it is the height of folly to impeach the con- duct of Infinite Wifdom. 3.' All the goo J that is in our lot h undeierved, Lam. iii. The Duties required, 141 22. The bittereft lot that any has in the world is mixed with mercy ; and mercy is ft ill predominant in our cup. It is true, difcontented perfons are like wafps and flies that look not near the found parts, but fwarm together on the fore place. They magnify their crofTes, and multiply them too ; but deal with their mercies as the unjuft {reward, inftead of a hundred fetting down fifty, and hardly fo much. But let there be fair count and reckoning betwixt us and Providence, we fhall find we are in God's debt, and every mercy we en- joy we have it freely and undefervedly from God's hand, Job ii. 10. 4. All the evil that we meet with in our lot, we deferve it, we have ourielves to thank for it, Lam. iii. 39. Shall men's hearts rife again ft God for what they have procured to themfelves ? Is it not a reafonable refolve, " I will bear the indignation of the Lord, becaufe I have finned againft him?" Mic. vii. 9. A difcontented fpirit will always be found an un humbled fpirit, infenfible of its ill defervings at God's hand. Ufe. I exhort all to labour for a full contentment with their own condition. For motives to prefs this, confider, 1. The beauty of the rational world, under the conduct of Divine Providence, lies in every one's contentment with their own condition. One laft (hall as foon ferve every foot, as one condition fhall be agreeable to all. What confufion would be in the world, if there were not variety ? If time were all day and no night, the moon and ftars every one a fun, how would we be able to endure it. If the whole body were an eye, where were the ufeful and pleafant vr^lety of members. And if all men were fet under the fame fmiies ofProvider.ee. where were the beautiful variety and mixture in the web of providence that in wraps the world. Let us remember we are in the world as on a ftage, where one muft reprefent a king and another a beggar. It is God's part to chufe what part we fhall act ; and it is our builneis contentedly to act the part allotted for us. 2. Contentment makes a man happy and eafy in every condition. It is the ftone that turns all metals into gold, and makes one to fing and rejoice in every condkion. A ftrong man will walk as cleverly under a heavy burden, as a weak man under a far lighter one, becaufe of the proportion that is betwixt the itrength and the burden in each. One man has his lot brought up to his mind, ano- ther has his mind brought down to his lot ; is not the latter, then, as eafy as the former is. All our uneafineis proceeds from 142 Of the 'Tenth Commaridikent. from our own minds ; and could we manage them to a full contentment in every condition, no condition could make us miferable. 3. Time is fhort, and ere long we will be at our journey Ts end. The world's fmiles will no more follow us, neither will the frowns of it reach us. Eternity is before us, and we have greater things to mind than our condition here. One traveller walks with a rough ftick in his hand, and another with a cane : the matter is fmall which of them be thine, for at the journey's end both of them {hall be laid alide. £hieji. How may we attain to full contentment with our own condition, in a gofpel-fenfe. There are two forts of per- sons to whom we fpeak, fome in a ftate of nature, others in a ftate of grace, One ani wer will not fcrve both ; for though unrenewed finners may have a fhadow of contentment, it is impoffible they can have true Chriftian contentment in that ftate. They may have a fort of contentment from a carelefs eafy humour, yea, they may reafon themfelves into a fort of contentment, as fome Heathens did do. But true content- ment with their condition they cannot have. This is clear, if ye confider, that a reftlefs heart can ne- ver be a contented heart ; and feeing the heart of man is ca- pable of enjoying an infinite good, and the whole creation is not capable to fill it, it follows, that the heart can never reft, nor be truly content, till it be fo in God himfelf. A- dam falling off from God, left us with a breaft full of unfa- tisfted defires, becaufe he left us feeking our fatisfaclion a- r.:Ong the creatmvs, which are dry breafts, and cannot fill the heart ; i'o till the foul return to God, it can have no true reft nor contentment. We may fay enough to ftopthe mouths of the diicontented, whatever they be ; but no confederations will avail to work true contentment in a perfon out of Chrift, more than a hungry child will be reaibned into quietnefs while you give him no bread. Therefore the great and Firfl Direction for contentment is, that ye take God for your God in Chrift, as he offers himfelf to you in the gofpel. i he great thing that ye want is a reft to your heart, and fa- .. taction to the unbounded defires thereof, to pofTcfs that ivhich if you had, your defires would be ftayed, and ye 1 covet no mure. I know, your falfe hearts and your foolifti tongues have faid, O, if I had fuch and inch a crea- ted thing, I would be content, I would defire no more ! huz when ye got it, was it fo indeed ? was there not ft ill a want ? 80 it v. ill be to the end. But here is the way to contentment : The Duties required, 143 contentment : Jefus Chrift, in whom dwells the fulnefs of the Godhead, offers himfelf to be yours. Accept of him by faith, and then the fun is up with you, and ye will be con- tent, though the candles of creature-comforts be put out. The wife merchant is content with the lofs of all when he finds the one pearl, but not till then, Matth. xiii. 45. 46. Thus the foundation of full contentment is laid. And fo I may go on to fhew you further how to attain it. There- fore, 2. Believe that God is your God in Chrift ; apprehend him by faith as your portion ; and contentment with your condi- tion will follow of courfe, though your condition be very gloomy, Heb. iii. 17. Full contentment with one's condi- tion goes in equal pace with a man's clearnefs as to his intereft in Chrift. Let that be darkened, and he fhall find himfelf grow more fretful and uneafy with crofTes in the world. Let that be rifing clearer and clearer, and the more clear it grows, his crofs will grow the lighter, and eafier to be borne. If any fhould fay, There is a particular thing in my con- dition that above all things I cannot be eafy under ; there is fomething I would have, and God fees it not meet to give it me : what fhall I do to be content under it. I would fay, be what it will, go to God, and make a folemn exchange of that thing. If he has kept that from you, he offers you as good and better, that is to fay, himfelf, inftead of it. And do you renounce that thing, and give up with it, and take Chrift inftead of it ; and having taken him fo, believe that ye have him inftead of it. Say, Lord, there is an empty room in this heart of mine, fuch a comfort would I have to fill it *, but thou feeft meet to refufe it ; therefore I give up with it ; thy will be done ; but I take thyfelf inftead thereof to fill up that room. And now I have made the exchange, and Chrift is to me inftead of that which I want. So fhalt thou find thy heart fatisfied. And if God fee the comfort meet for thee, thou art then in the faireft way to get it too, Pfal. xxxvii. 4. This is the way of the gofpel to full contentment, viz. the way of believing, by which all Chriftian duties are done, and gbfpel-graces are nourifhed in the heart. And to let you fee the efficacy of thefe means for contentment, confi- der, 1. The heart of man is an empty hungry thing, that muft be filled with fomething, and cannot abide want. Therefore it \$f that when people mifs their defired fatisfaction in one thing, 144 V ^je Tenth Commandment. thing, they go to make it up by another. Mordecai's not bowing to Haman difcontented him, and he went to make it up by a revenge on all the Jews. But the mifery is, there is a want in that thing too. It is like the putting of an empty fpoon in the child's mouth, that may flop it for a moment ; but as foon as it finds it is difappointed, and there is nothing in it, it falls a- crying again. Now, this directs you to that which infallibly makes up the want, and in which there is no want. And it is a fad matter, that thofe who have tried fo many ways to make up their wants, will not try this too. 2. God is the Fountain of all perfection, and whatever is defirable in the creature is in an eminent way in God, MatthT xix. 17. If the fun mine in at your windows, ye do not com- plain for want of candle-light. If all the vefTels in your houfe were emptied of water, and the fountain were brought into it, ye are at no lofs, but in better cafe than before. Even fo, if all created flreams mould dry up, if ye have God for your God, ye may fay indeed, that ye want thefe created things, but ye have all the good that was in them, in another, to wit, in God. Ye want the vefTels, but ye want not the water of comfort that was in them, for ye have it in God. 3. Having God for your God, ye have all in the promife, Rev. xxi. 7. He is unreafonably difTatisfied that has a good flock in bills and bonds from a fure hand, though he has little in his pocket, efpecially when ail that is needful will be upon them anfwered on demand. He that has the lively faith of his inheriting all things at length, will find it none of the moil: difficult tafks tp be ferved with very little for the prefent. 4. Lqftly, Having God for your God, the nature of your afflictions is altered. Your crofTes are changed from curfes into bleflings ; and however heavy they be, they run in the channel of the covenant to the common end of ail covenant- bleflings, your good, Rom. viii. 28. This way of believing in order to contentment is, 1. A fure way, which will infallibly produce it, as furely as the laying of a hungry babe to a full breaft will flay it. How many ways There is a fpice of heart-blafphemy in it; for it ftrikes very directly againft God the Governor of the world, and accufes his adminiftraticn ; and for an evidence of this, it fometimes breaks out in words, Mai. iii. 13. 14. 15. " Your words have been ftout againft me, faith the Lord: yet ye fay, What' have we fpoken fo much againft thee? Ye have faid, It is vain to ferve God : and what profit is it, that we have kept his ordinance, and that we have walked mournfully before the Lord of hofts ? And now we call the proud happy : yea, they that work wickednds are fet up; yea, they that tempt God are even delivered. " Difcontent accufes him, Vol. III. U (1.) \ \ 154 Of the Tenth Commandment. (i.) Of folly, as if he were not wife enough to govern the world. The peevifh discontented perfon, in his falfe light, fees many flaws in the conduct of Providence, and pretends to tell God how he may correct his work, and how it would be better. If the work of Providence be wifely done, why are we difcontent with it ? or would we be difcontent with it5 if we did not think we faw how it fhould be otherwife, and how it might be mended ? (2.) Of injuftice, as if he did us wrong. The Judge of all the earth cannot but do right. He cannot be bribed nor biafTed ; yet the difcontented heart rifes againft him, and blafphemcs him as an acceptor of perfons. It looks on his diftrMtive juftice (if we may fo call it, for indeed all is his own, not ours) with an evil rye, and accufes him of partiality in not giving them as good as others, complaining of their fhare. On his corrective juftice, as if they did not deferve what he lays on them. For if we do deferve the evil in our lot, there is no wrong done us ; and why do we then com- plain ? And to fill up the meafure, it accufeth him, (3.) Of cruelty. Job, in a fir of difcontent, fpeaks it out, chap. xxx. 2i. il Thou art become cruel to me." Thus goodnefs itfelf is blafphemcd by the difcontented, who be- have as if they were under the hands of a mercilefs tyrant, who would fport himfelf with one's mifery. Difcontent fills the heart with black and hard thoughts of God, and repre- fents him as a rigid matter and cruel lord ; otherwife people would lay their hand on their mouth, and be content. Some will fay, that their difcontent is with themfelves,. not with God, having brought their crofs on with their own hands. Anf. If it be the eiFect of your fin, ye may mourn for your fin, but ye fhould the rather be content with your lot. And as for mifmanagements, there is a providence that reaches them, and fo God is our party ftill : but nothing is more ordinary than that, Prov. xix. 3. " The fooliihnefs of man perverteth his wav j and his heart fretteth againft the Lord." Others fay, that it is with the inftrumcnts of their trouble they are difcontented. Anf. Rut confiderthat they are but in- ftruments in God's hand, in the hand of his providence, and therefore ye fhould not he difcontent. Hay as David did to the fons of Zeruiah, » What have I to do with you ? fo let him curfe becaufe the Lord hath (aid unto him, Curfe David. Who ftiall then fay, Wherefore haft thou done fo ?" 2 Sam. xvi. 10. No creature can be more to us than God makes it to be : if then God {hall fquccze any creature dry of comfort to us, and The Sins forbidden. 155 and we thereupon prove difcontented, whatever we pretend, our hearts fret againft the Lord, Exod. xvi. 2. compare ver. 7. Thus ye fee the picture of difcontentment ; and does it not look very black ? There are ounces and pounds of rebellion againft the will of God, killing forrow and fretting anger, and hideous heart-blafphemy in it, while there is not one grain c« religion or reafon that goes into this hellifh compo- fltion. If one mould take it for a defcription of hell, he would not be far out ; for the truth is, difcontent is a hell in the bofom, and a lively emblem of the pit of darknefs. 2. If ye view difcontentment in the rife of it, ye will fee further into the evil of it. It takes its rife from, \Jiy A blinded judgment, which puts darknefs for light, and light for darknefs, and cannot fee into the wifdom of the conduct of Providence, that does all things well. When our blind minds begin to refine on the management of holy Providence, they are apt to produce difcontent, which in refpecl of Providence is always unreafonable. See how good Jacob bewrays his folly and ignorance of the methods of Pro- vidence, Gen. xlii. 36. " Me have ye bereaved of my chil- dren : Jofeph is not, and Simeon is not, and ye will take Benjamin away : all thefe things are againft me." Compare with this the promife, Rom. viii. 28. i( All things mail work together for good to them that love the Lord, to thole who are the called according to his purpofe ;" and alfo com- pare the event ; and ye will fee that all thefe things were for the benefit of the good patriarch, and that of his numerous family. ^ Yea, oft-times fo readily does it rife out of darknefs, that it fprings up from mere fufpicion, mifapprehenfion, and mif- take, fo that a little cloud of that nature over the mind will in the end cover the mind with the biacknefs of difcon- tent ; as in the cafe of Ahab, 1 Kings xxi. 4. compare ver. 6. And indeed there is never a ground of difcontent, but the blind mind does magnify it, and lays to it fuch heaps of rubbifh, as the heart is not able to ftand under it, as in the cafe of Rachel, Gen. xxx. 1. " When Rachel faw that (lie bare Jacob no children, Rachel envied her ftfter ; and faid unto Jacob, Give me children, or elfe I die." Thus are our own dark minds the anvil on which our miferies are beat out into greater breadth and length than they are of, as they come out of the hand of God, to the end they may cover our.hrearts with difcoiiteht. Happy is the man that can take U z up 156 Of the Tenth Commandment. up his crofs as God lays it down, without adding more to it. 2d/y, A proud heart. * Raman's pride difcontented him for want of bows and cringes from Mordecai, which would never have troubled a humble man. A proud heart is a wide heart, Prov. xxviii. 25. Heb. It is not little that will fill it ; it is long ere it will lay, It is enough : and fo it natively produces difcontent. The devil is the proudefl creatufe, and withal the moft difcontented ; for pride and difcontent lodge always under one roof. And could we get blood let of the heart-vein of pride, we would fee the fwelling ulcer of difcontent fall apace. 3, An un mortified affection to the creature, 1 Tim. vi. 9. 10. Jonah had a gourd, and he was exceeding glad of it, Jonah iv. 6. ; it is taken away, and then he was exceeding difcontented, ver, 9. The heart takes fuch a hold of mch and fuch a created comfort, that it becomes like a live limb of a man's body ; fo when it is rent away, what wonder one cry out, as if men were cutting a limb of him ? No body cries cut for the lofing of a tree-leg, becaufe it has no com- munication with the members of the man's body, it is a dead thing, So, were our affection to the creature deadened to it, as it mould be, difcontent could have no accefs. 4. A fpirit of unbelief. Want of faith marred the accept- ance of Cain's offering, Heb. xi. 4. j and opened the fluice o£ difcontent on him too, Gen. iv. 5. " Cain was very wroth, and his countenance fell/9 Difcontent feeds on wants, faith brings in the fupply of wants, and can feed on it, while it is yet in the promife. Where unbelief is, then no wonder difcontent prevail. A lively faith would kill difcontent j whereas unbelief nourifhts and cherifhes it ; for it puts an effectual bar in the way of the reff of the heart, which it can never attain but in God. 3. View it in the effect, and it will appear very black. The tree is known by its fruits. \fty It mars communion with and accefs to God. Muddy and troubled water receives net the image of the fun, as a clear and (landing water will do. So a difcontented heart is unfit for communion with a holy God, 1 Tim. ii. 8. « Can two walk together except they be agreed ?" If one would have communion with God, his heart mull: not be boiling with anger again It his brother, Matth. v. 23. 24. How then can he have it, when he is angry with his God, as in difcontent ? Idly, The Sins forbidden, i 5 7 2d/y9 It quite unfits a man for holy duties, fo that he can- not perform them rightly or acceptably, for fpeaking to God in prayer, or his fpeaking to them by his word. 1. It dead- ens one's heart within him, as in Nabal's cafe, 1 Sam. xxv. 37. whole " heart died within him, and he became as a ftone." 2. It takes away the relifli of fpiritual things, vi- tiates the tafte, and turns them faplefs to people, as it did to the Ifraelites in Egypt, Exod. vi. 7. — 9. 3. It carries the heart off the duty, to pore on the ground of difcontent, and makes them drive heavily in God's worfhip, and ferve him drooping and heartlefs, as it did the Jews in Maiachi's time, Mai. ii. 13. 14. Their unkindnefs to their wives made them difcontented and fretful, fo that when they came to the temple, they were quite out of humour. $dly> Nay, it unfits people for the work of their ordinary calling. It is not only an enemy to grace, but to gifts too, and common prudence. The black fumes afcending from the difcontented heart overcloud the judgment in ordinary matters, that the one hand knows not what the other is do- ing, as in Nabal's cafe, who mould have gone and made his peace with David. So that it is a plague to people, not only as Chriftians, but as men. 4thly> It mars the comfort of fociety, and makes people un- eafy to thofe that are about them. When Elkanah went up to Shiloh with his family to rejoice before the Lord, fret- ting Hannah is out of tune, and mars the harmony, 1 Sam. i. 7. 8. Peninnah provokes Hannah, Hannah is angry with her, and Elkanah with both. So it is the peft of fociety, and makes an evil world ten times worfe. It makes people 2 burden to others, becaufe it gives them a cloudy day while it lafts. $thly9 It is a torment to one's felf, and makes a man his own tormer fcor, 1 Kings xxi. 4. It wraps him up in dark- nefs, feeds him with bitternefs, and gives him gall and worm- wood to drink, Prov. xv. 16. for his ordinary. It robs him of the belt worldly thing he can pofTefs, i. e. his peace and tranquillity of mind ; and makes his mind within him as the troubled fea that cannot reft. So the difcontented per- fon is on a continual rack, and he himfelf is executioner. All fins are difpleafing to God, yet in many there is fome pleafure to men, both the actors and others *, but corrup: nature cannot (train any pleafure out of this in one's felf, nor in others either, unlefs, like the devil, they have a plea- fure in feeing others miferable. 6thly9 2^8 Of the Tenth Commandment, 6th/y, It Is not only tormenting to one's mind, but is ruinous to the body, Prov. xvii. 22. " A broken fpirit drieth the bones." It is a degree of felf- murder. It waftes the na- tural ipirits, and has a native tendency to cut fhort one's days. The foul and body are fo knit, that they mutually affect one another ; and the mind difordered by fretting paf- lions, will fret the body, and confume it like a moth. 7//>/y, It fucks the fap out of all one's enjoyments. As a few drops of gall will imbitter a cup of wine, and a few drops of ink will blacken a cup of the cleareft liquor ; fo dis- content upon one ground will imbitter and blacken all other enjoyments. See it in Hamsn, Efth. v. 11 — 13. *f And Haman told them of the glory of his riches, and the multi- tude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and fervants of the king. Haman laid, moreover. Yea, Either the queen did let no man come in with the king unto the banquet that flie had prepared, but myfelf ; and to morrrow am I invited unto her alio with the king. Yet all this availeth me nothing, fo long as I fee Mordecai the jew fitting at the king's gate," See it alfo in Ahab, 1 Kings* xxi. 4. " And Ahab came into his houfe, heavy and difplea- fed, becaufe of the word- which Naboth the Jezreelite had ipoken to him : for he had faid, I will not give thee the in- heritance of my fathers : and he laid him down upon his bed, and turned away his face, and would eat no bread." As contentment turns all metals into gold, fo difcontentment turns them into iron. What tafte is there in the white of an egg without fait ? There is as much as in any enjoyment under the fun without contentment. If we have not that for ieafon- ibninjg to our comforts, they are tallelefs and faplefs as allies. And therefore let a man have what he will, he enjoys no more than what he has contentment in. 8/^/v, Hence it always makes one unthankful. Let Pro- vidence let the difcontented man in a paradife, the fruit of that one tree which is forbidden him, and which he is fo un- eafy about, will fo imbitter him, that he will not give God thanks for all the variety of other delights which the garden is fumifhed with. For all thefe avail him nothing while that is kept out of his reacli. It will make him pore fo on his crofs, that he will not look over his fhouider to all his comforts; Ingratitude is a fin of a black die : how much more mull that be 10 which is the caufe of it ? Lffy, It is a fruitful womb of other fins, it brings forth a great The Sim forbidden. % 5 1) great brood of other lufts. When once it entered into Adam's heart, it made him at one ftroke break through all the ten commandments. It were an endlefs labour to re- count the viperous brood that comes forth of this cockatrice- egg, that fry of enormous lufts that are bred by it. But for a 1'watch of this, I will inftance in three of the grofTeft fins that men can readily fall into, which are the natural product of difcontentment. (1.) Murder, the grofieft fin of the fecond table, a fin which a peculiar vengeance purfues, and which a natural confcience fo ftartles at, that it is a continual lafii to the murderer. This is the product of difcontent ; for when cnce the heart fmofcing with difcontent, breaks out into n flame, it breathes out blood and (laughter. So Ahab's dif- content was the caufe of the murder of Naboth, with all the mocking of God, the perjury and robbery that attended it, 1 Kings xxi. Nay, not content with the murder of a fingle perfon, it gaped in Haman to devour a righteous nation for one man's caufe, Efth. iii. 6. Nay, the worft fort of mur- der proceeds from it ; the murder of neareft relations, as in the cafe of Cain's murdering Abel, Gen. iv. 5. 8. And, which is worft of all, felf-murder is what always proceeds from it, as in the cafe of Ahithophel, 2 Sam. xvii. 23. People grow difcontented with their lot, their proud hearts are not able to bear it ; fo they turn defperate, feeing they cannot help it, and make away with themfelves. (2.) Dealing with the devil. The difcontented being angry with God, they are in a -fair way to be a prey to Sa- tan. Thus Saul, in a fit of difcontent, went to the witch at Endor, 1 Sam. xxviii. The difcontented heart is a drumly heart, and it is in fuch waters that Satan loves to fifh. And here is his hook wherewith he catchest hem ; he proffers to do that for them, or give that to them, which God will not. And they being intent upon it, fo that they cannot be eafy without it, are eafily enfnared. Whereof the world has af- forded many miferable inftances. (3.) Bhfphemy againft God, the grofTeft fin of the firft table, for of that kind is the unpardonable fin. Difcontent U in its own nature a practical blafphemy, and therefore when it comes to a height, it breaks out in open blafphemy, as in that abominable mouth, 2 Kings vi. ult. « This evil is of the Lord ; what fhould I wait for the Lord any longer ?' For bsing angry with God, people begin to quarrel With him, and murmur againft him ; and if they do not hold in time. l6o Of the Tenth Commandment. time, they are In a fair way to blafpheme. Therefore it is marked concerning job, how by his fitting down contented under all his lofTes the devil miffed the mark he aimed at in them, Job i. ult. compare ver. 1 1. It is marked concerning Aaron, that he held his peace, Lev. x. 3. ; for it is hard to fpeak, and fpeak right, under great preffures. Thefe effects may convince us of the exceeding evil of this root of bitter- nefs. Lajily> View it in the qualities that agree to it, which are not in many other fins. I will name the following. ift> It is the noted rebel in the kingdom of providence. God who has created the world, vindicates the government of it to himfelf alone. But the difcontented go about to wreft the reins of government out of his hand. It wages war with the Governor of the world, and ftrives with him, as if the clay fhould ftrive with the potter, and fay, " Why haft thou made me thus ?" 2. It is a peculiar defpifer of the kingdom of grace. There is a particular malignity in it againft the grace of the gofpel. For it throws contempt on God, heaven, and all the pur- chafe of Chrift, which is offered in the gofpel to £11 up the room of what the difcontented wants, Exod. vi. 7. 9. It is true, other lufts do fo too, as covetoufnefs, fenfuality, and profanenefs. But here lies the difference •, thefe lufts have a bait of profit or pleafure with them, and have fomething to put in the room of fpiritual things ; difcontent has no bait with it, nor any thing to put in the room of them. If one should reject your converfe, who has another lefs worthy to cOnverfe with, it is a flight ; but if one that has none, if they take not you, do reject you, that is a greater contempt by far. So the difcontented will rather pine away without any comfort, than take it from the gofpel. Again, in thefe lufts there is a folly and limplicity ; but in difcontent there is a kind of gravity and devilim ferioufnefs. To be contemned by a limple one or a roving fool, is not eafy ; but it is worfe by far to be contemned in a way of gravity and deliberation. This is moft cutting. Laftlfy It follows men to, and will continue with them, in the kingdom of darkneis for ever. There are fome lufts which men have no ufe for beyond the line of time •, the co- vetous will defpife their gold, money, and wealth in hell, the unclean perfon his filthy companions, &c. But when the difcontented die without repentance, their works will follow them to the pit. In hell they will be difcontented for ever 1 without The Sins forbidden, l6i v.uhout the leaft intermiflion ; they will never give one fmile more, but an eternal cloud of darknefs will be on their coun- tenance, and they will fret, murmur, and rage againft God and themfelves, and blafpheme for evermore. Let us fee the evil of this, then, and guard againft it. Secondly^ I will offer fome remedies againft it, and advices in the cafe. i. Practife the directions for contentment; particularly take God for your God in Chrift, and labour to believe he is fo. Take him in the room of whatever ye want, or lies on you, which difcontents you. Without this all elfe will be in vain. The greateft hole in your heart, the enjoyment of God is able to make up. And God often makes fuch in the hearts of men and women, that there may be room for himfelf, who otherwife is not miffed, Zeph. iii. 17. "The Lord thy God in the midft of thee is mighty; he will lave, he will rejoice over with joy; he will reft in his love, hc- will joy over thee with iinging." 2. Labour to be humble. Humility lets us fee our true worth that it is nothing, and fo fences the heart againft dii- content, Gen. xxxii. 10. It makes one wonder he has any thing at all left him, and fo lets him into the myftery of tihat text, 1 Theff. v. 18. i( In every thing give thanks ; for this is the will of God in Chrift Jefus concerning you." He that is convinced that he deferves death, will not be difcontent with baniftiment. And he that believes that he deferves to lofe the prefence of God for ever, will lay his hand on his mouth under temporal loffes. 3. Believe that there is nothing in the world in which ei- ther your happinefs or mifery is bound up. I know there are things of which we are wont to fpeak fo ; but the world's happinefs or mifery is but a fhadow of thefe things* That is happinefs where a man wants no more that he can defire, and that is only in the enjoyment of God. And that is mi- fery where one has nothing deferable left him, and none lee that till they be in hell. 4. Do not pore upon your croffes, for that does but breed and feed difcontent, Pfal. xxxix. 3. It is obfervable, that Jacob would not call his fon Benoni, left that fhould at every naming of the child ruffle his wound. Bat you may dwell upon your affliction as from the hand of God, to conlider wherefor the Lord has contended, that fo you may get the good of it. But turn your e)es on your mercies which yon eniov, and be thankful, Vol. ITT. X ~. IV 162 Of the Tenth Commandment. 5. Be much excrcifed in religious duties. Go often to your knees, and pour out your hearts before the Lord, and tell him all your wants. This gave Hannah a fweet eafe, 1 Sam, i. 18. Go often to your Bibles, and hear the good news there from the far country, that is above the clouds, where there is neither cloud nor rain, Pfal.lxxiii. 16. iy.&cxix. 92. There are fprings of confolation there, which a perfon never taftes of, till he be brought into the condition for which they were placed there. 6. Be always exercifed in fome honeft bufinefs. Idlenefs is dangerous many ways, particularly in the point of difcon- tent. It is a nurfe and fofterer of it. It is the ftanding pool that gathers mud ; and in thofe that are idle Satan will be bufy, and will not mifs the opportunity. 7. Curb it as fcon as it begins to fet out its head, nip it in the bud, for it is a fire that gathers force by continuing and fpreading. The water which at the head might be eaiily paired, comes afterwards to be fo big as to be able to drown. Difcontent is a ftriving with God, and fo is like the letting out of waters, which, however fmall at the beginning, grows to a monllrous bignefs, if net timely remedied. Lajlly, Live by faith ; that is the belt prefervative againfl difcontent. Faith flays the foul in all events on the promi- fes ; gives a favourable view of all crofTes and afflictions, as tending to the good of the party j lays hold upon things un- feen as the great portion ; and fo lefTens the care about things of the world ; and, in a word, finds all it wrants in God. Thus much of difcontent. II. The branch that runs againft our neighbour's condition, is envying and grudging.- The object of this fin is the good of our neighbour j and the better the object, is, the worfe is the fin. It runs through the objects of all the other com- mands of the fecond table ; for the heart is apt to envy our neighbour's honour, life, &c. It is near of kin to difcontent, which always accompanies it, as we may fee in the cafe of Ahab, 1 Kings xxi. 4. ; for it goes always on a comparifoa of our neighbour's condition with one's own, the grudge be- ing that they have more or as much as we. I ihall fhew the evil of it, and the remedies thereof. Firfiy I lhall fhew the evil of it briefly. 1. View it in the ingredients thereof, whereof it is made up. i/r, Sorrow and grief for the good of our neighbour, 1 Ccr. xii:. 4. (fo oppofite is it to charity) ; for envy makes the The Sins forbidden. 163 the heart like the moon that ihines full and clear in the night, as long as itfelf is the topping light, but grows pale and wan as foon as the fun rifeth, John iii. 26. The prof- perity and welfare of others is a weight on the envious heart, a thorn in the evil eye, and a prick in that weak fide, Gen. xxxi. 1. idly> Fretting anger at their good, Pfal. xxxvii. 1. What makes others eafy, makes the envious uneafy ; and the more frefh and green others are by the providence of God, the more withered and fretted are they, Num. xi. 28. 29. So it was with Jofeph's brethren. The fun mining on others burns them up ; and the more it warms their neighbour, the more it fcorches them, and makes the black fume of envy and grudge to afcend. 2. View it in the fprings and rife thereof. ijiy Covetoufnefs of what is their neighbour's. Had not Ahab coveted Naboth's vineyard, he had not grudged him the pofTeffion of it. The envious would draw all to themfelves ; and what they are forry others mould keep, they themfelves would fain pofTefs. A heart knit to the world, and carnal felf-intereft, cannot mifs to be envious. 2dlyy Difcontent. The envious are always difcontented that they have not more than others, or that they want what others do enjoy, Difcontent makes an empty room with them, and envy frets that it is not filled up with what be- longs to their neighbour. 3^//)', Pride and felfdhnefs, Gal. v. ult. Pride fo exalts one's felf, and depress others, that nothing is too much for the proud man, and nothing too little for his neighbour. Selfiihnefs cares only for what is one's own, and has no re- gard to the interefl of our neighbour; quite contrary to the fpirit of the gofpel, that teaches, that every man mould not look on his own things, but alfo on the things of others, Phil. ii. 4. Hence the man cannot endure to fee others like him, far lefs above him. 3. View it in the effects thereof. It has almoft the fame as thofe of difcontent, which may be well applied thereto. I will only fay, that envy is a fword, and wounds three at once. 1/?, It ftrikes againft God, being highly offenfive and dif- honourable to him. It quarrels his government of the world, and accufes him of folly, partiality, and injuftice, Matth. xx. 15. It cannot reft in the difpofals of holy providence, but is ever picking quarrels with its management. Some X 2 have 16*4 Of the 'Tenth Commandment \ have too much, others too little, the world is ill dealt ; though^ had they the dealing of it, where there is one complaint now, there would be ten in that cafe, for they would heap it up to th-mfelves, come of others what would. idlyy It ftrikes againft our neighbour. It is a bitter dif- pofition of fpirit, wifhing his ill fare, and grudging his good ; and not only binds up men's hands from doing him good, but natively tends to loofe them to his hurt. It will be at him one way or other in word or deed, and there is no esca- ping the evil of it, Prov. xxvii. 4. " Who is able to ftand before envy :" Oft-times it drives on men to the greateft extravagancies, as it did Jofeph's brethren to murder him 5 which being ftopt, they fold him for a flave, Gen. xxxvii. 1 1. &c. 3. It ftrikes at one's felf, Job v. 2. " Envyflayeth the filly man." Though it be fo weak as to do no execution on others, yet be lure it never mifTes a man's felf; and it wounds one's felf the deeper, that it cannot do much hurt to the party envied. It frets the mind, and keeps it always uneafy as upon tenter-hooks -, nay, it ruins the body, and filent- ly murders it, Prov. xiv. 30. " Envy is the rottennefs of the bones," making a man to pine away, becaufe others thrive. Secondly, I Arall give the remedies of this (in. 1. Taking and cleaving to God himfelf as our portion;, Matth. vi. 21. God is a full portion, and in him there is enough for all ; and if our fouk reil in him, they will eafily bear others having other things that we want. But the world can never fatisfy ; and therefore when people look for their portion in it, it is no wonder they be always complain- ing, and think others have more and better than they, be- caufe if they had it all alone, they would not have enough. 2. Loving God for his own fake, and our neighbour for Jais fake. Did we thus love, we would rejoice in God's ho- nour, and our neighbour's welfare. This guarded Mofes and John againft envy, and made them joy in what others grie- ved at and grudged. An envious fpirit is a narrow fpirit, that is never concerned for the one nor the other, but for fweet felf, to which all rauft be facrificed by them. 3. Humility, which would make us low in our own eyes, and make others high. He that is in his own eyes nothing, will not grudge though his part be lefs than others ; the chief of linncrs will never think the higheft feat among the favourites of providence belongs to him. And whofo have a The Sins forbidden. 1 65 2 due regard for others, will not grudge that it is well with them. I come next to confider how the corruption of nature runs >n concupifcence, luft, or inordinate affection. The two branches into which it divides itfetf are, 1. A luft after what is our own. 2. A luft after what is our neighbour's, or not ours. Firfi) A luft after what is our own. What God has given us, we may like and defire for the ends he has given it. But when that defire is inordinate, it is finful, it is luft and inordinate affection, Col. iii. 5. Now, the defire of, or love to, or liking of what is ours, is inordinate in thefe feveral cafes following, all which are here forbidden. 1. The heart's being fo glued to them, that it cannot want them, cannot part with them, 1 Cor. vi. 12. There is but one thing needful, Luke x. ult. the enjoyment of God. So God has made it, and therefore he would have us fit loofe to all other tilings. When inftead of that the heart cleaves to other things, fo that it cannot part with them, that is a luft to them, that muft be killed by weaning therefrom, Luke xiv.26. There the heart grips too hard, and muft have it. 2. A too great eagernefs in the ufing of them, when the heart cafts off the band of religion and reafon, and runs loofe after them. Thus a man may have a luft to his own meat or drink, 1 Sam. xiv. 32. For our affections even to lawful things need a curb, becaufe they are ready to be violent 5 and the violent pulfe of the affections to them is a fympiom of a feverifh foul diftempered by original iin. 3. The defire of them for other ends than God has allow- ed and appointed ; for then it is carried without the rule fet by the Lord, and cannot mifs to be inordinate. Thus oft- times God's good creatures are deiired to be fuel to lufts, jam. iv. 3. 4. To defire meat for our neceflity, is not evil ; but for our lufts, is not good. Whatever God has made ours, it is not abfolutely, but with a referve, to wit, for fuch "ufes as he has allowed ; if we go beyond that with them, it is a finful iufting after the fame, as if it were not curs at all. But, alas ! in thefe things men are often like a tenant, who having taken a houfe to dwell in, would make bold to pull it down, and burn it for fuel. 4. The being led to the ufe of them, without reafon, ne- ceflity, or expediency. Then we are under the power of them, and not they under our power, 1 Cor. vi. 12. It is lawful 1 66 Of the Tenth Commandment. lawful to eat, but to be a flave to unreafonable appetite is a fin, and fo in other cafes. For fo the foul is degraded, and made to ferve a luft, inftead of commanding and regulating the defire, which ought always to be fubject to right reafon. And however common this is, and but little regarded, it is the native effect of original fin, which has difturbed the or- der and beautiful harmony of the faculties of the foul ; the affections, like an unruly horfe, refuting to be held in by the curb of reafon. 5. The ufmg of them to the hurt either of foul or body; in tha4 cafe the defire cannot but be inordinate. Our fouls and bodies are the Lord's, and he fays as of his own, " Do thyfelf no harm," It mult needs be a luft that carries a man over the belly of this command. Yet, alas ! how many fuch motions and affections have people to what is even their own,, that to fatisfy them they facrifice both their fpiritual and temporal interefts ! Hence it is a good rule in the ufe of lawful things, That then people do exceed, when by the ufe of them they are unfitted either for the fervice of God, or their own intereft. 6. The ufing of them without any regard to the honour of God, 1 Cor. x. 31. The old world were rpuyofltg, eating like berjis. The glory of God mould regulate us in all things, determine us to the ufe of what is ours, and determine us againft it ; all being to be cut and carved as may beft fuit that end. Secondly, A luft after what is our neighbour's, or not ours. Every deiire of what is our neighbour's is not finful, other- wife there could be no trading, buying, felling, exchanging, bargaining, &c. amongft men. There are holy boundaries fet to thefe defires by the law of God ; and as long as they rmide within thefe, they are lawful ; but when they exceed, they are inordinate, luftings, and coveting, and here forbid- den. Now, they are inordinate, 1. When the very having of them is unlawful, the defire of them is a luft, and inordinate motion. Thou fiall not co- vet thy neighbours wife j for as John faid to Herod, " It is not lawful for thee to have her," viz. his brother's wife, Matth. xiv. 4. What is abfolutely forbidden us, we may no way defire, otherwife we do but re- act Adam's fin, in lull- ing after the forbidden fruit. The heart joins with thofe things which God has put out of its embrace, and requires it to Hand at a diftance from. 2. Though the having of them may be lawful, as of our neighbour's The Sins firbidden. 167 neighbour's houfe, fervant, ox, &c. yet the defire of them may be a luft, and is To in feveral cafes ; as, jfti When they are defired for unlawful ends, to feed fome luft, as when a man defires his neighbour's drink, not for ftrength, but drunkennefs, this is a finful coveting, an inor- dinafe motion to what is his, though he pay for it. O how much fin is contracted this way, that is never noticed \ How many things are deiired and purchafed too from others, even in a lawful way, which are for no other end defired but to feed fome luft? If our deiires be not regulated by reafon, neceflity, or expediency, they are but flnful luftings. This finful humour in the hearts of men and women, has produ- ced many trades and inventions in the world, which had ne- ver been known if man's nature had not been corrupted. And thefe are maintained and encouraged, by people's care to gratify their lufts, their vanity, pride, fenfuality, &c. Whereas, if they walked ftrictly by neceflity and expediency, according to religion and reafon, there would be no more ufe for them than there is of a third wheel to a cart. From the beginning it was not fo. Therefore furely the heart is diitempered, and thefe the diforderly motions. idlyy When the defire fets people on unlawful means to procure them, it is a luft. Though it be lawful to have one's neighbour's fervant, his ox, &c. they may be thine lawfully ; yet, if thy defire fet thee on underhand dealing to rob him of his fervant, to cheat or wheedle him out of his ox, &c. it is coveting of them with a witnefs. And this luft of covetoufnefs thus acting keeps the world in a continual ferment, fo that no man is fure of another. For hardly is there a bargain made, but both buyer and felier labours to get fomething for this luft, as well as for his neceiiity and expediency. And what wonder is it, that one who has running fores in his hand, leave fome marks of them on every thing he touches ? Such is our cafe by natural corruption. ^dlyy When the defire, though it fets not en unlawful means, yet is too eager after what is another's. This finful eagernefs difcovers itfelf feveral ways, all here forbidden ; as, (1.) When people cannot wait with eafe the time they are to get the thing; but the feverifh. defire makes them uneaiy, as Rachel was with the defire of children. (2.) When they are overjoyed with the enjoyment of it, as Jonah was with his gourd. And indeed it is hard to joy, and not overjoy, in any thing that is not God or grace (3.) When they are fretted and difcontented at the miffing of it, as Ahab was, who, for ought appears, had no mind to feek 1 68 Of the Tenth Commandment. feek Naboth's vineyard but for money, till his wicked wife put it in his head ; but he was fretted for the want of it. (4.) When they cannot be fatisfied without it, but muft have it, though not truly neceiTary, coft what it will, as Efau was fet for the red pottage that his brother had. This makes a price that they call the price of affection, which often is nothing elfe but the price of unreafonable fancy, which muft be gratified at any rate. 4th/yf When the delire fingly goes out after fomething that Providence has put out of one's reach, though the man has no mind to feek it, nay, would not have it if it were offered him. This feems to have been David's fin, when he longed, and faid, " Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate !" 2 Sam. xxiii. 15, Some think this was a gallant foldier's wifli, as if he had faid, 0 that we could drive the Philiftines garrifon out of Bethle- hem ! Some of the old Rabbis think it was a pious wiih* and that David longed for the Meffiah that was to break out rhere. But it feems to be a finful wifh, as both the word, which is ufed, Prov. xxi. 26. " He coveteth greedily all the day long," and the pointing in the original, feem to carry it. The weather was hot, and he was thirfty, and a violent fan- cy took him to have a drink out of the well of Bethlehem, where he had often drank in his young days. But I cannot think that ever he meant, that any body mould go fetch it at that time, ver. 17. ; but his men feeing the humour he was in, ventured, Thus luft breaks out, and guilt is contracted, many ways. The eyes fee fomething that is not ours, and the heart fays, O that it were mine ! without any defign a- bout it. Something that God has locked up from us in providence, and the heart yearns after it, faying, O that I had it ! Something we hear others have got, a good gift, bargain, or match, and the heart fays, O that it had fallen to my fhare ! and many fuch things, all without any dehgn; They are inordinate defires and luftings, for they ftill imply :\ coveting, and a diffatisfaclion in fome fort with our lot, which the holy law can never allow. In all thefe cafes the delire of what is not ours is a lufr, a ilnful, inordinate motion, to what is our neighbour's. Further, to trace this luft and lulling of the heart forbid- den in this command, though it is as impoffible for me to follow it in its feveral turnings and windings, as to tell the motes that appear where the beams of the fun are mining in 1 ronm. Befides the actual fulfilling of lufts (Eph. ii. 3.) in • 2 deeds The Sins forbidden. 269 steeds which they drive to, which belongs to other commands, there are other things forbidden here, viz. 1. Lull in the fruit fully ripe, though not fallen off in the act ; that is, when the luft is not only confented to, and re- folved upon, but all the meafures are laid for bringing it forth into action. As Haman's luft of revenge, when he had got the king's fealed letters for the deftruction of the Jews ; Jo- feph's miftrefs's luft, when Ihe caught him, and faid, Lie iuith me. This fometimes Providence blafts when come to all this ripenefs, as in thofe cafes, againft the perfon's will. That is before God much alike as the finful action itfelf, Sometimes confcience blafts it, fo that the peribn fuddenly retires as from the brink of a precipice, which he was going to throw himfelf over. That is before God as wanting but a very little of the fin completed. And, according to the nature of the thing, it will be very bitter in penitent reflec- tions on it. 2. Luft in the fruit unripe ; that is, when it is confented to for action, but the means of fulfilling it are not delibera- ted upon. Thus people, in the hurry of a temptation, are carried fo far, that their hearts fay within them, they will Jo it. Then luft hath conceived, Jan. i. 15. Whrn it is brought this length, a little more will bring it to the birth. But though it never come farther, it leaves as much guilt on the foul, as will make a fick confcience. 3. Luft in the bloflom ; that is, when though it is not confented to for action, yet it is confented to in itfelf, and fpreads in morofe delectation, as they call it, or abiding delight in the luft. That leems to be the luft efpecially nitant Matth. v. 28. " Whofoevcr looketh on a woman to luft af- ter her, hath committed adultery already with her in his heart." O what guilt is contracted this way, even by the wandering of the defire, (Eccl. vi. 9.), which the perfpn has no mind to gratify by action ! Thus the covetous man luft- eth, and heaps up riches and wealth to himfelf in imagina- tion ; the proud man lufts, and heaps up honour, &c. ; the revengeful, &c. And all that the luft feeds on here is but mere fancy, airy nothings, which perhaps never had, nor does the man really expect will ever have, a being. This is luft dreaming, for which a confcience will get a fearful awaken- ing; though ftupid fouls pleafe themfelves in it, that it does ill to no body, nor minds ill to them. 4. Luft in the bud ; that is, the firft rifings of luft, even before the confent of the will to them ; the iirft openings of Vol. III. Y particular lyo Of the Tenth Commandment. particular lufls, fometimes not regarded nor noticed, and fo neither approved nor difapproved ; and fometimes checked in their very riiing, Rom. vii. 15. But however it be, they are fins here forbidden, though the Papifts will not allow them to be fo, more than Paul in his unconverted irate : " I had known luft, except that the law had faid, Thou fhalt not covet," Rom. vii. 7. Who can number thofe that are ftill fetting up their heads in the corrupt heart, as naturally riling from it as ftench from a dunghill, or weeds and thirties from the curfed ground ? Thefe are luftings in embryo, whereof fome are formed, others not. They are happieft in this world that cruih them in the bud ; but happieft of all when they do not fo much as bud ; but it is fo in heaven only. Laft/y, Lull: in the feed. The feed itfelf is the corrupt nature, original fin, of which afterwards. But here I un- derftand particular lufts, as pride, covetoufnefs, &c. which are the fpawn of the corruption of nature, the members of the old man, which the apoftle calls us to mortify, Col. iii. 5. Thefe are they from which thefe curfed buds immediately fprout forth. Original fin has the lufts thereof, and thefe are they, Rom. vi. 12. We cannot innumerate them, more than we can count the duft. But in the general, iy?, There are flefhly lufts, 1 Pet. ii. 11.; luft converfant about the body, and gratifying to the fie in, fuch as cove- toufnefs, uncleannefs, fenfualky, &c. In thefe the body drags the foul after it, and the foul goes out in thefe to gra- tify the body. 2dlyi There are fpiritual lufts, 2 Cor. vii. 1. Eph. ii. 3. There is a hlthinefs of the fpirit as well as of theflefh, which lies more inwardly, in the mind and will, having nothing ado with the fenlltive appetite, as pride, felfifhnefs, &c. Thcfc are the two bands of lufts which the old man fends forth to maintain and advance the government of hell in the foul ; but both forts are under a fentence of condemnation from the law of God •, declared rebels to heaven, and inter- communed, not to be converted with, harboured, or enter- tained, but refifted, fought againft, and brought to the crofs* They are in good and bad ; but, (1.) In natural men they are reigning lufts, Rom. vi, 12, They have the throne in the heart, and amongft them com- mand all. But there is readily one among them, like Beelze- bub, that is the prince of thefe devils, called the predominant im, to which other lufts will bow, thouph thev will not bo\r to The Sins forbidden. i?r to God. As where pride is the predominant, it will make covetoufnefs bow •, and where covetoufnefs predominates, it will make pride bow. Thefe do not always continue their rule ; but the old man can pull down one, and fet up an- other, as luft in youth may be fucceeded by covetoufnefs in old age. (2.) In the regenerate they are but indwelling lufts, Rom. vi. 12. and vii. 24. They are caft down from the throne in converfion, purfued and hunted in progreflive fancYification, and weakened, and utterly extirpated out of the kingdom at death. But their very being there is againft the law, tho' they be not on the throne. Now, thefe lufts are " divers lufts," Tit. iii. 3. It is hot one or two that are in the heart, but many. Their name may be legion, for they are mafiy. The flefli, or cor- rupt nature, is a monfter with many heads ; but there is one law for them all, they mull die. Though they be all the birth of one belly, they are very diverfe ; for our natural cor- ruption turns itfelf into a thoufand {hapes. But, The qualities common to them all, whereby ye may fee more into their nature, are thefe. They are, 1. Ungodly lufts, Jude 18. There is nothing of God in them, no not fo much as in the devil, who is God's crea- ture ; but they are none of God's creatures, he difowns them, 1 John ii. 16. They are the creatures of a corrupt heart, generated of it, as vermin of a rotten bodv, bv influence from hell. 2. Hellifh lufts, deviliih lufts, John viii. 44. They were the* devil's before they were ours, and fo it is a forry copy we have to write after. They are eminently in him ; and thofe in whom they are grown to the greateft perfection, are but bunglers at the trade, to the perfection of which he has arrived. They came from him, they are pleating to him wherever they are, and they lead to be with him for ever- more. 3. They are warring and fighting lufts, Jam. iv. 1. (1.) They war againft the Spirit wherever it is, Gal. v. 17. They are enemies to grace and the Spirit of grace ; and the more they prevail, the kingdom of grace is the lower in Che heart. They war againft the entrance of grace, and often prevail to keep it out ; like fo many burreo's from hell, choak- ing the word that would bring it in, Mark iv. 19. They war againft the actings and exercii'e of it, till it i? often laid by as Y 2 in I -j 2 Of the Tenth Commandment* in a fwoon. And they war againft the very being of it5 which they would deftroy if God had not faid againft it. (2.) They war againft the foul, 1 Pet. ii. 11. and will ruin it, if they be not ruined. They are no other to the foul than vermin and worms to a dead corpfe, that feed on it till it be deftroyed. Like a fword they pierce the foul, 1 Tim. vi. 10.; like a fire they burn it, Rom. i. 27.; and like water they drown it, 1 Tim. vi. 9. ; for they are in the heart like the devil in the fwine, that will not let the foul reft till it de- ftroy itfelf. (3 ) They war amongft themfelves, Jam. iv. 1. For tho* there is a fweet harmony amongft all the graces, yet lufts may be moft contrary one to another. This makes the heart often like a troubled fea, and puts a man on the rack, one luft drawing him one way, and another another way. Pride will .put one forward to that which covetoufnefs draws him back from. And the fervice of lufts muft needs be difficult, in that they that ferve them ferve contrary mafters. 4. They are deceitful lufts, Eph. iv. 22. They are the deceivers of the foul, which, by pleating the corrupt heart, deftroy the foul ; like Ezekiel's roll, ftveet in the mouth, but bitter in the belly. They are a hook to the foul, covered with a taking bait ; the filken cords wherewith Satan draws men into deftrucYion. 5. They are hurtful lufts, 1 Tim. vi. 9. They are hurt- ful to the foul and to the body, to ourfelves and others. Be- ing the brood of hell from a corrupt nature, they cannot be harmlefs ; and therefore where no hurt can be done, they can- not enter, Rev. xxi. ult. The fofteft of them is as a brier, and (harper than a thorn hedge, and always at length pierce the foul with many forrows.. They never fail to leave a fting behind them in the foul. 6. They are worldly lufts, Tit. ii. 12. They have nothing of heaven in them. They range through the world, and feed on that which it does afford ; and nothing but what is carnal can pleafe them. They partake of the nature of the ferpent, for duft is their meat, and on their belly do they g°- 7. They are unfatiable lufts, " greedy dogs that can never have enough," If. lvii. 10. To feed them is but to enlarge their appetite, for they cry, Give, give, like the grave and the barren womb, Eccl. i. 8. Surfeited they may be, fatis- fied they can never be. They have a heavy talk of it, that have them to provide for ; no wonder they can get no other thing The Sins forbidden, 173 ihing minded, as a poor woman that has a company of hun- gry babes ever hanging about her hand, and crying out of hunger. Laftly, They are former lufts, 1 Pet. i. 14. Their reign is in the black ftate of nature. And indeed in all they are foremoft on the throne, they have the ftart of grace always, being born with us, in the virtue of their caufe, the corrup- tion of nature. And the power of them mult be broken by grace coming in on them, or we perifh. A view of thefe lufts in the glafs of this holy law muft needs be very humbling, and ftain the pride of all glory. Though the out fide be never fo clean, they make a foul in- fide. For confider, I. They are the members of the old man, Col. iii. 5. The corruption of nature is the old man, they are his members, which together make up the body of lin. Now, this old man being entire in all the unregenerate, thefe lufts are all in them ; nay, even in the regenerate, fo far as the corruption of nature ftiil dwells in them, though the power of them be broken, yet they ftill remain, and afford work to them for daily mortification. So that there is none who may not propor- tionally take that character to themfelves, " Being filled with all unrighteoufnefs,'' Rom. i. 29.; that is to fay, all manner of lufts whatfoever are in the heart of every man, though they do not all break forth in their lives. Consi- der, (1.) The fame corruption of nature is in all men whatfo- ever ; all are originally and universally corrupt, John iii. 6. There muft then be a difpofition in ail to every evil thing ha- bitually, though not actually. Doft thou fee the moft abo- minable lufts breaking forth in the lives of the wOrft ? finite on thy breaft, and fay, " God be merciful to me a iinner," and read thy own heart in their profligate lives, Prov. xxvii, 19. " As in water face anfwereth to face, fo the heart of man to man." When thou readeft the law of God againft thefe abominations which are not fo much as to be named, conclude that thefe lufts are in thy heart, for God gives no laws in vain. (2.) What is it man will not do when grace reftrains not, and temptation draws forward ? V/ho would have thought the luft of adultery had been in David's heart, of idolatry in Solo- mon's after the Lord had appeared to him twice, blafphemy in the faints mentioned by Paul, Actsxxvi. 11.; or inceft in Lot's 1 74 Of the Tenth Commandment, Lot's daughters ? But in fuch a cafe they broke forth, whicli they had not done if they had not been within before. (3.; They art the tinder anfwering the fparks of Satan'9 temptations in the world. It was the peculiar privilege of the man Chrift iince Adam fell, that the prince of this world had nothing in him, John xiv. 30. There is never a temptation goes abroad in the world, but there is a luft in the heart a- kin to it, fo that no wonder they embrace one another as friends when they meet. Satan by this means, be his tempta- tion what it will, has always lomethingto work upon, a fire to blow up. So that in every cafe whatfoever,that holds true, " He that trufteth in his own heart, is a fool," Prov. xxviii. 26- (4.) They are the filthy matter ready to gather together in a boil in the heart, which being ripened, may break forth in the life, Jam. i. 14. They make way for grofs fins, as the feed grows up into a tree that brings forth its natural fruit at length. (5.) They are the fit oppofers of every good motion, GaL v. 17. So that there is never a good imprefiion made upon, nor motion in the heart, but among thefe lufts it finds a pe- culiar oppofite to it, one fit to engage againft it, by a pecu- liar malignity in it. And fo it is found in the godly, that as they have grace for grace in Chrift, fo they have corrup- tion for grace in the unrenewed part ; itill fome one linea- ment of Satan's image to fet againft another of God's image. And now thefe lufts have their luftings and ftirrings, a view of which muft be very humbling. For confider, i/l, The innumerable occafions of them ; at every blink of the eye, opening of the ear, or imagination of the heart, we are in hazard of them. The fparks of temptation are continually flying about us ; how can we be fafe, while we have thefe as gunpowder about us ? 2dlyy How fuddenly they will flee through the heart, like a flitch in the fide, or an arrow out of a bow ? A thought* a wifh, is foon brought forth. 3 How little are thefe things noticed ? That hellifli fleam arifing from a corrupt nature, being fo much within doors, is little regarded, but extremely blackens the foul. Thus much of the bitter ftreams ; we come now to the fountain aud fpring-head, from whence they have their rife; and that is, the corruption of nature. For as there is a poi- fonous nature in the ferpent, befides its throwing out of its venom ; The Sins forbidden. 175 venom ; fo, befides the finful Liftings of the heart, there is an habitual corruption of the nature, which is the root of thefe hidings, loathings, and inordinate motions. The reafon why the clock or dial points the hour wrong is, be- caufe it is wrong fet ; and till that fet be altered, it will never point right. So man's nature has a wrong fet, which we call the corruption of nature, whereby it comes to pafs that he can never act right till that fet be cured by regenera- tion. It is a corrupt difpofition of the foul, whereby it is unapt for any thing truly good, and prone to evil. The understanding is deprived of its primitive light and ability, unable to think a good thought, 2 Cor. iii. 5. •, yea, darknefs is over all that region, Eph. v. 8. As for the will, it is free to evil, but not to good, utterly unable fo much as rightly to will any thing truly good, Phil. ii. 13. Nay, it is averfeto it, as a bullock unaccuftomed to the yoke. It is prone and bent to evil, Hof. xi. 7. ; but lies crofs and contrary to God and goodnefs, K.om. viii. 7. The affections are quite difordered, mifplaced as to their objects, loving what they fliould hate, and hating what they fhould love ; or if right as to the objects, they can keep no bounds. But of this I have fpoke largely elfewhere *. This corruption of nature is here- forbidden, for it is truly and properly fin, Rom. vi. 12. and vii. 17. It is the flefh that lufceth againft the Spirit, Gal. v. iS.; and if fin, it muft be contrary to and forbidden by the law. And as finfui anger is forbidden in the fixth commandment, as the imme- diate fountain of murder, Matth. v. 21. 22. ; fo, by a parity of reafon, the corruption of nature is forbidden here, as the immediate fountain of that coveting or luiting, expreffed therein. And though it is impoffible for us to prevent this fin, being born with it, it would be considered, that this law was ori- ginally given to Adam in innocency, requiring him to keep his nature pure and uncorrupted, and fo difcharging all cor- ruption of it ; which law, after his fin, remains in as full force as ever. And that the fecond Adam might anfwer the de- mands of the law in this point, he was born without this corruption, and continued ever free from it. And thofe that are his, being regenerated, are freed from the reigning power of it, and partake of a new nature. If we look to this fin, we have a humbling view of ourfelves, and muft cry, Unclean, unclean. 1. It * Sec Fourfold State. I*j6 Of the Tenth Commandment, i. It is the fountain of all actual tranfgreffions, Mark viL 21. Look to all the diforders of thy heart and life; they flow natively from hence, as the poifonous ftreams from the impoifoned fountain. Look to the diforders appearing in the lives of others, the fountain from whence they proceed is in thee. And if the caufe be there, and the effect follow not, thank God, and not thyfelf. 2. All particular lufts are in it, as in the feed. It is the feed- plot of all particular fins. It is the curfed ground, where, let the gardener weed as he will, new ones will ft ill fpring up. It is the cage of unclean birds, the myftery of ini- quity, which we will never get to the ground of till the foun- dations be overturned at death. 3. We never were without it, Pfal. li. 5. It is a natural and hereditary difeafe, that cannot be cured without a mi- racle. We dread the ferpent that is naturally poifonous, more than any thing that is accidentally fo. So may we dread this beyond all things elfe. When we were not capable of actually finning, this made us guilty creatures. 4. We never are free of it, while awake or afleep. It is a permanent and abiding fin. Actual fins are tranfient, tho' not as to the guilt of them, yet as to the being of them ; but whether the guilt of this be removed or not, it abides as iix- ed with bands of iron and brafs. Lajlly, We never will be free of it while we live. If we die out of Chrift, it will never be cured. But even though we be in him, yet it abides till death, and will ntver be to- tally removed till then. Thus I have now gone through the ten commands, labour- ing to lay before you the commandment in its exceeding breadth. And though I have been far from reaching all the particular duties commanded, and fins forbidden ; yet, from the whole of what has been faid, ye may fee, 1. What a holy God we have to do with. We fee hisholi- nefs in this law as in a glafs. He can endure no evil thing j and there are many things which the world reckons not upon, which he abhors, and will punifh. 2. What a holy law this law is, requiring all purity of na- ture, heart, lip, and life; a perfection both of parts and de- grees ; difcharging all manner of impurity and moral imper- fection, not on?y in the fubftance, but in the manner of ac- tion. 3. That by the works of the law no flefh can be juftified. 2 Who The Sins forbidden, j-jj Who can come up to the perfection this law requires ? what one line is there of this law that does not condemn us ? where is that one point to the perfection of which we attain. 4. The precioufnefs and excellency of Chri/l, who has ful- filled this law in all its parts, has brought in everlarl ing righ- teoufneis, and furnifh.es all that believe in him with an an- fwer to all its demands. 5. The rule of righteoufnefs, by which ye are to examine yourfelves, to fee your fins and Ihortcomings, the mark ye are to aim at if ye would be holy in all manner of converfa- tion, which is nothing the eafier to be hit that it is fo broad, and the evidence of your fincerity, in a perfection of thofe parts, though ye cannot attain to the degrees. Lajlly> Your abfolute need of Chri it, of his blood to fprinkle you from guilt, and of his Spirit to fanctify you, that ye may be complete in him. And therefore let this holy law be. your fchoolmafter to bring you to Chrift for all. OF MAN's INABILITY TO KEEP THE LAW PERFECTLY Ecclef. vii. 20. — For there is not a jiift man upon, earthy thai doth goody and Jinneth n:t. AVING at considerable length endeavoured to open up and explain the law of God, as abridged in the ten commandments, in fome meafure in its fpirituaiity and extent, by defcribing the feveral duties reo/iired, and fins forbidden therein , and (hewn the abfolute impoffibility of yielding a perfect obedience thereto, in order to give a title to eternal life ; and directed you to come to Chrift by faith, as the end of the law for righteoufnefs, that your guilt may 'be removed by the-application of his blood to your confeiences, and that ye may be fanctified by his Spirit : I now proceed to the expofnion of the remaining queftiens in the Catechifm, Vol. III. Z which 17 8 Of Maris Liability which I fhall moftly difcufs in a very fhort difcourfe on each^ as 1 have been fo long on the former part of this excellent compofition *. Here is the undoubted character of all the human race, fixing imperfection and iinfulnefs on the beft of the kind in this world, and fo concluding all to be liable to fin, and un- der it. In the words there are two things. i. A pofition, 'There is not a juft man upon earth. By the juji man in this text is not meant an evangelically juft man, or one juft in refpect of parts, though not of degrees ; but one who is legally fo, juft in the eye of the law, as having yielded perfect obedience to all its commands : this is plain from the original pointing. Compare Pfal. cxliii. 2. " Enter not into judgment with thy fervent : for in thy fight fhall no man living be juftified." By this time the man Chrift had not appeared on the earth : fo it is meant of mere men. On the earth ; to denote that in heaven they are juft in that fenie, arrived to legal perfection. 2. The explication of it : There is none who doth goody and finneth not. There are fome who do good, as all the godly ; but they fin withal, and that daily, for fo the word is to be underftood of their ufing to fin. The doctrine arifing from the words is, Doct. " Legal perfection is not attainable in this life, but the beft fin daily." Or, « No mere man, fince the fa;l, is able, in this life, perfectly to keep the commandments of God ; but doth daily break them, in thought, word, and deed." In difcourfing from this doctrine, I Thai], I. Shew what is legal perfection, or perfect keeping of the, commands. II. Confider theattainablenefs of this perfection. HI- * As fome readers may be apt to think, in regard feveral of the fol- lowing difcourfes are very fhort, that they are not fo full as they were delivered, it is neceffary to inform them, that, befides what the author has here faid of his intended brevity, he was generally a fhort preacher, feldom, on ordinary occafions, exceeding half an hour, and that his delivery was fomewhat flow. Befides, we have the tefti- mony of his dear friends Mcff. Wilfon, Davidlbn, and Golden, that 'he generally wrote his fermons as full as he delivered them. See the preface to his fermons on affliclions. And it is believed, that the at- tentive reader, upqn a careful perufal of this laft part of the work, will find the feveral fubjects fufhcienily, though briefly, illuftrated, ior promoting his beft and moft eftential interefts. to keep the Law perfeBiy. 1 79 III. Shew how the faints fin daily, and break the com- mands. IV. Confirm the point, That perfection is not attainable in this life, V. Give the reafon of this difpenfation. VI. Apply. I. I fhall fhew what is legal perfection, or perfect keeping of the commands. It is a perfect conformity of heart and life to the commands of God ; and implies, 1. A perfection of the principle of action, Matth. xxii. 37. 0 Thou fhalt love the Lord thy God with all thy heart." For if the heart and foul be not finlefs and pure, as in innocent Adam and Chriit, but be polluted as our nature is, there can be no perfect keeping of the commands of God. That pollution will ftain all. 2. A perfection of the parts of obedience. No part muft be lacking, every command of whatfoever nature muft be kept : " For it is written, Curfed is every one that contl- nueth not in all things which are written in the book of the law to do them," Gal. iii. ro. If one be wanting, all is want- ing, ail is marred. Hence fays James, chap. ii. 10. " Who- foever fhail keep the whole law, and yet offend in one point, he is guilty of all." 3. A perfection of degrees in every part, Matth. xxii. 37. c< Thou fhalt love the Lord thy God with all thy foul, and with all thy mind." Sincerity is not enough in the eye of the law. In every thing one muft come to the higheft pitch, or there is no perfection. 4. A perfection of duration or continuance, Gal. iii. 10. forecited ; without apoftafy or defection, continuing to the end ; for one bad trip after a courfe of obedience will mar all. II. Let us confider the attainablenefs of this perfection. 1. Adam before the fall was able to have kept the com- mands perfectly ; he might have attained it ; for " God made him upright," Eccl. vii. 29. That law was the rule of Adam's covenant-obedience ; and perfect obedience to it was the condition of the covenant, which God could not have propofed to him, if he had not given him ftrength fuffl- cient to perform it. 2. The man Chrift, who was not a mere man, but God- man, was not only able to keep the law perfectly, but actually did fo. He made out what the firft Adam failed in, to the Z 2 falvation I So Of Mans Inability falvation of the elect, and in their {lead ; and this in the whole extent of legal perfection. His obedience was perfect in the principle, Heb. vii. 26. being iC holy, harmlefs, unde- nted, feparate from finners ;" in the parts, Matth. iii. 15. « It becometh us to fulfil all righteoufnefs '" in the degrees, John xv. 13. " Greater love hath no man than this, that a man lay down his life for his friends •," and in continuance, Phil. ii. 8. " He became obedient unto death. >' 3. The faints in heaven are able, and do actually perfectly obey whatever God's will to them is : fo that though in this life thev do not attain it, yet in the life to come all the children of God (hall attain perfection, Heb. xii. 23. where mention is made of " the fpirits of juft men made perfect •," and there they {hail be fully freed from fin, and all poffibility of finning. 4. But lince Adam fell, no mere man is able, while in this life, either of himfelf, or by virtue of any grace now given, to keep the commands perfectly. Of himfelf he cannot do it *, neither is there any meafure of grace given to any in this life, whereby they may be enabled to do it : For « in many things we offend all," Jam. iii. 2. This inability is owing to the remains of corruption that cleaves to every one of them in this mortal {late, Rom. vii. 23. ; and from which they ardently long to be delivered, ver. 24. And there is no promife of grace given in the word, whereby believers may be enabled to keep the commands of God perfectly ; nor would it be confident with the nature of fpiritual growth, which is manifeftly, like the natural, gradual ; and it is certain that the faints do not arrive at their full ftature, till they come to the manfions of blifs, 1 ThefT. iii. 13. • III. I fhall fhew how the faints fin daily, and break the commands. And here I fhall confider, 1. How many ways the commands mny be broken. 2. In what refpect the faints fin daily. 3. How thefe failures of theirs break the commands. Firjly I am to {hew how many ways the commands may be broken. They may be broken three ways, in deeds, words, and thoughts. 1. In deeds, done contrary to the command of God, or not done, though required. God's commands are the rule of men's outward life and converfation ; and whatever we do or omit contrary to the law, is our fin, whether it be pu- blic, private, or feciet, Pfal. xiv. 2. 3. 2. In to keep the Law perfeBIy. 1 8 r 2. In words, either fpeaking what we ought not, or not fpeaking what we ought, or fpeaking what we ought, but not in the manner commanded. (The fame is to be faid of actions or deeds.) God's commands are a rule to our tongues, and tell us what to fpeak, how to fpeak, and what not to fpeak ; and by regardleflnefs of the rule, the tongue is " a fire, a world of iniquity,'' Jam. iii. 6. 3. In thoughts. Here God's law goes beyond men's laws as to the whole kind ; for our thoughts are open to God, who is omnifcient, as words or actions are equally open to him, Heb. iv. 13. and liable to his law. For fays Chrift, " Whofoever looketh on a woman to luff, after her, hath committed adultery with her already in his heart," Matth. v. 28. And fo one may fin by thinking what he ought not, by omitting of good thoughts, and by not managing good thoughts, in the manner required by the law. Secondly^ I mall ihew in what refpect the faints fin daily, in thought word, and deed. 1. Negatively : not that the faints fall into grofs fins daily, againft the letter of the law, either in thought, word, or deed. God will difown thofe for faints, who entertain vile thoughts daily, fwear daily, lie daily, do unjuft things, or neglect his worfhip daily, Gal. v. 19. — 21. " Now the works of the fiefh are manifeft, which are thefe, Adultery, fornication, uncleannefs, lafcivioufnefs, idolatry, witchcraft, hatred, variance, emulations, wrath, ftrife, feditions, here- fies, envyings, murders, drunkennefs, reveilings, and fuch like : of the which I tell you before, as I have aifo told you in time paff, that they which do fuch things fhall not in- herit the kingdom of God." Such fpots are not the fpots of God's people. Chriit's dwelling by his Spirit in them, the breaking of the reign of fin in them by the power of di- vine grace, and their habitual tendernefs and watchfulnefs, hold them oil that way of life. But, 2. Poiitively. I3efides that faints may be furprifed into grofs fins in thought, word, and deed, fometimes by inad- vertency, weaknefs, and violence of temptation, which is the burden of their fouls, they fin every day in thought, word, and deed, when they keep the ftrie~teit watch, and have mod of ths divine affiftance. What day paiTes, if with- out vile thoughts, yet without vain ones ; without idle words, if without mifchievous words •, when there is not fomething done or undone, which God's law condemns, though per- haps the world cannot quarrel them ? Befides, what good thought 2 S3 QfMa;?s Inability thought is thought, good word fpoken, or good deed done by them, which the holy law will not fpy a flaw in, as to the manner of its performance ? Thirdly I am to ihew how thcfe failures of theirs break the commands, while, they fincerely endeavour to obey them. Why, the moral law is the eternal rule of righteoufnefs, and in whatever ftate the creature be, he is bound to obey his Creator, whether in a ftate of nature or grace, glory, or damnation. And though perfection be not attainable in this life, yet it is the faints duty, as well as that of others, Matth. v. ult. " Be ye perfect, even as your Father which is in heaven is perfect.'' So every coming fhort of that per- fection is their fin, needing to be taken away by ChrifVs blood. And thus men dailybreak the commands of God in thought, word, and deed ; which is the only poffibleway of tranfgref- fing the divine law ; and our doing fo in thefe refpects fhews the equity of that charge which the Lord has againft every man, " Behold, thou haft done evil, as thou couldft," Jer. iii. 5. IV. I mall now confirm the point, That perfection is not attainable in this life. t. The fcripture attefts, that there is no man without fin, 1 Kings viii. 46. <« For there is no man that finneth not ft snd that " in many things we offend all,'' Jam. iii. 2. If any fet up for it in himfelf, the Spirit of God fays he deceives himfelf, 1 John i. 8. See an unanfwerable queftion, Prov. xx. 9. " Who can fay, I have made my heart clean, I am pure from my fin ?" 2. The beft have a corrupt as well as a gracious principle, making the fpiritual combat, never ending' till death give the feparating ftroke, Gal. v. 17. "For the flelh lufteth againft the Spirit, and the Spirit againft the flefh : and thefe are contrary the one to the other -, fo that ye cannot do the things that ye would." 3. We are taught always to pray for pardon, « Forgive us our debts :" but finlefs creatures need no pardons. This clearly fhews, that all fin, and fo come fhort of pefect obe- dience. 4. Lafi/y, Confider the fpirituality of the law, and its ex- tent, with human weaknefs, and you will fee this clearly. And hence it is that perfe&ionifts are ftrangers to the fpiri- tuality of the law : for if they rightly viewed it, they would be far from dreaming^of having attained to perfection, which never a mere man did in this life. 1 OhjeB. to hep the Laiv perfeclly. I S3 ObjeB. Noah was perfect, Gen. vi. 9. * Job perfect, Job i. 8. AnJ\ They, and all faints, have a gofpel-perfVxdon, which is a perfection of parts. They had a comparative perfection ; that is, they were more holy and circamfpect than * In order to illuftrate the charter of Noah as a righteous and perfect man, and to fhew the figniiicai^or. of Lbele epithets, it will not be improper to i'ubjoin the following note, taken from a manufcript work of the author's, which he left prepared for the prefs, and has been efteemed by proper judges, both at hone and abroad, a titorfc of very great learning and merit, but has not yet been printed, entitled, A new tranjlation of the firjl twenty -three chapters of Genefis, with notes explanatory and critical, according to the principles of the Hebrew accentuation, as delivered in his treatife, entitled, Traclatusf.igmolo- gicus Hebrceo-Biblicus, printed at Amfterdam in 1738. Gen. vi. 9. " Noah was a juft man, and perfect in his generations." " As for Noah ; [being] a righteous man, he was found in his genera- tions : q. d. found ; [found] in his generations. A found man is a man of integrity and Godly fimplicity, wholly for God, entire in his obedience, keeping himfelf uncorrupted and unipotted from the world, in which he lives. Such a man was Noah ; and fuch he was, in both the generations wherein he lived, before and after the flood. Thus his character confifts of two parts: he was a found man, and pcrfe-jered to the end in his foundnefs. And both thele are traced to their common ipring-head, namely, his righteous flaie. Being righ- teous by faith, ijitfiijied itian ; he was a found man, in true holinefs of heart and life ; and a pcrforering man : Agreeable to which is that or. the prophet, Hab. ii 4. " The righteous in (i.e. by) his faith, (hall live." Txaddik, an adjective righteous, a fubitantive a righteous one, is derived from the root Tzadak, in the form Pihel (Tz-iddek), as appears by the Dagefch forte in it. T^udak (Kai) is not to be reputed righteous ; that agrees not to it, chap, xxxviii. 26.: nor to do righteoujly ; that a- grees not to it, Job ix. 20. Pfal. xix. 10.: but to be righteous ; which agrees to it every where. Only it is to be obferyed, that being righteous is fometimes understood limply of exfllng righteous, as Gen. xxxviii. 26. Pfal. xix. 10.; [omciimes oi appearing righteous, as Job ix. 20. xiii. is. & xl. 3. Pfal. Ii. 6-4th; and this agreeable to the fcripture-ftyle in ether cafes, as Matth. v. 45, " That ye may be (i. e. appear to be) the children of your Father." To iiate the formal notion of righteoufnefo fignihed by this root, it is to be obferved, that it is uled of men, as Gen. xxxviii. 26. Job ix. 20.; of God himfelf, Pfal. Ii. 6-^tlt ; of his laws, Pfal. xix. 10. : and once it occurs in Niphal, Nitxdak, which, as a neuter verb of being (as Gen. i. 15.), is to become righteous, and is ufed of God's fancluary, viz. Dan. viii. 14. " And it (hall become righteous, the fancluary," i. e. in' fuch aftate or condition as, by God's appointment, it ought to be in. From all which it appears, that the formal notion of righteoufnefs is conformity to the law given concerning the fubjecl, as concerning men, or the fancluary or to the eternal idea of rfghteoul- nefs, in the mind of God, as m the cafe of God himfelf and his laws. Tziddek (Pih.) and Hitedik {Hiph.) are both active, and found tojujlify or make righteous, the action in Kal being the complement of both, as chap. viii. 14. But the difference lies here. In no form whatfoever doth this verb import a moral or real change : but in Pihel it fignifies mavifejlatii>elyt 1 84 Of Mans Inability than many others. But that they were not legally and ab- solutely perfect, is clear from Noah's drunken nefs, and Job's impatience. And where is the faint whofe hiftory we have at any length in fcripture, but we fee their imperfections re- corded, to ftain the pride of all glory ? But manifeflatiely, in Hiphil, declaratively. In Pihel it occurs five times, and accordingly fignifies to Jbevu one righteous, or to make appear righteous. Job xxxiii. 32. " I have defired to mew the righteous," viz. as one {hews a thing that is hid, by taking away the cover. Thus Jerufalem JJjeived Sodom and Samaria righteous, Ezek. xvi. 51. 52.; namely, comparatively righteous, the holinefs of Jerufalem being gone, which, while it lafted, quite darkened them. And fo the backfiiding Ifrael, Jer. iii. 11. Jbewed her own foul righteous: from the treacherous Judah, namely, as a fervant running away from a matter whom he hath ferved but a droit while, mews his deferring of him juft, by an old fervant's running away from the fame mailer at length. Thus underftand the ground of Elihu's anger againlt Job, chap, xxxii. 2. Hiffheiving his foul righteous ; from God, i. e. his juftify- ing himfelf in his grievous complaints, from the way and manner of the Lord's dealing with him. Hereto agrees Hitxtaddek (Hithp. the re- lative of Pih.), which is to pew one's felf righteous, occurring only Gen. xliv. 16. What (i. e. how) howjiall wefjew ourfelnjes righteous.3 Comp. Luke xvi. 15. &. xx. 20. Thus expound Rev. xxii. 11. And the righteous^ let him pew himfelf righteous JIM, namely, by continuing in the practice of good works. And this is the jujlifi cation the apoftle James writes of, to his own countrymen, (Jam. i. 1.), who, knowing the manner %i their own language, were in no hazard of miitaking his meaning. Now Txaddik, being immediately derived from Txiddek, formally denotes one appearing righteous ; the holy language hereby teaching, that whether righteoufnefs be imputed or inherent, it mult nztdsfJji ue forth, not only from the divine appointment, but from the nature of the thing, as a light muft needs give light. And to cany along this notion of the word, I write it. righteous. Mean while, fince there is a falfe as well as a true appearance of righteoufnefs, one may fee how Solomon might forbid a man to be righteous much, Eccl. vii. 16. meaning it of the mere appearance or pew of righteoufnefs, from the notation of the word. Accordingly he adds, ibid. And da not (Tithh-haccam) make thyfelf wife ; for which compare Luke xx. 20. Should feign themfelves jufl men, which in Hebrew would be ex- preffed by Hitetaddek, to pew, ox make one's felf' to appear righteous ? But fince no falfe appearance can take place before the Lord, in all cafes wherein God teftifies of one righteous, the appearance muft be underftood to be true, as the thing really is : and fo it is in this cafe of Noah. Hitzdik (Hiph.) is once ufed intranfitively, viz. Dan. xii. 3. every where elfe tranfnively. The object of it, in its intranfitive life, is the conjugate noun Txdakab underftood, as Gen. iii. 6.; and it isq.d.*o righteous righteoufnefs^ i. e. to do righteoujly. So the formal fig- r.ihcation of it, agreeing thereto in its twofold ufe, is, to make rigb- fcous. The fenl'e whereof, in the intranfitive ufe, is, according to what is alreadv 1 f to do rigkteoiifly, Dan. xii. 3. They that to keep the Law perfectly. 185 But is \t not faid, " Whofoever is born of God doth not commit fin ?" 1 John iii. 9. Anf. The meaning is not, that the faints do not fin at all ; but that they do not commit fin with the full confent of the will ; do not take pleafure and de- light make righteous, of the many ; i. e. Thofe who do righteouily, of the many, ver. 2. comprehending all, and divided into two forts, thofe that do righteouily, and thofe that do not fo. But in the tranfitive ufe, the fenfe of it, is not to make righteous, by infufing of righteoufnefs into a perfon, making a moral real change on him, as is manifeft from Exod. xxiii. 7. I will not make righteous, an unrighteous one. Prov. xvii. 15. If. v. 23. This word is never fo ufed. On the contrary, the only proper perfonal object of it is T%addik, a righteous one, righteous, and appearing righteous, antecedently to the action thereby fignified. Deut. xxv. x. They fh all make righteous even the righteous one. So 1 Kings viii. 32. 2 Chron. vi. 23. And for to make righteous a righteous one. So the true fenfe of it is legally to make righteous, to declare or pronounce righteous ; which natively follows on the back of the action lignified by Pihel, namely, f jewing righteous, and occupies the firft and primary fignification of Kal. And this is the juftification Paul treats of. This phrafe of making righteous the righteous, is ufed in the matter of the juftification of a finner before the Lord, If. liii. 11. In his knowing ; make righteous a righteous one,fhall my fervant ; to the many. The con- struction and fenfe of which words is, q. d. In his being known to the many ; my fervant fball juflify any righteous one to them. In which few words, there is, (1.) The author or efficient caufe of juftification, viz. Jefus Chrift, the Father's fervant, fitting Judge. Comp. John v. 22. Matth. ix. 6. Acts v. 31. (2.) The objeel, the elccl, all the elect, the many for whom Chrift died, ver. 12. (3.) The character in which they ftand before him, one by one, to be juftified, viz. righteous, and appear- ing righteous. This is no wife inconfiftent with the juflifying of the ungodly, Rom. iv. 5. ; if one confiders, (4.) How they come .to be righteous before him, viz. in his knowing, i. e. by the faith of him, whereby the foul is united to Chrift, and thereby hath communion with him in his righteoufnefs, and fo appears righteous, in the bor- rowed garments, before the throne. And for this faith, they are debt- ors to free grace, as well as for the righteoufnefs : for the word know- ing, though active in its form, is paffive in its fenfe ; as is clear from the conftrudtion of the words, hi his knowing to the many, (hewing the faith to be the. faith of God's elect, Tit. i. 1. The infinitive active, or gerund, is ufed for the paffive frequently, which phrafeology our own language bears ; as Gen. iv. 13. Pfal. xlii. 4-3d. &c cxix. 4. (5.) The time of their juftification ; not from eternity, but in the verv inftant of their believing, In his knowing. (6.) The ?iature of juftification, viz. a declaring or pronouncing righteous, according to what is really found, and judicially imputed or reckoned, (Jatzdik tzaddik), Hefhall make righteous a righteous o?ie. (7.) The free accef: which all have to this privilege : For the words are not in vain ranged in this order ; In his knowing ; my fervant fhall make righteous a righteous on-e, ifc. This is a general truth, Whofoever will know Chrift fhall be righteous, and legally made righteous, before the Lord : though in the mean time, it is the ma?iy only who will know him eventually. Tamim, found. T\\% Vcl. III. A a 1 86 Of Man's Liability light in it ; do not make a trade of it, as unreger.erate perfons do ; and do not commit the fin unto death, i John v. 17. 18. Object. But feeing it is impoffible to yield perfect obedience to the law, how is it confident with the juftice and wifdom of God to require of us that which we are not able to per- form. Anf The laws of God are both poffible and juft ; and there is no duty now required of us which he did not endow us with ftrength in our creation to perform. Yet in our fallen and corrupted eftate, perfect obedience is become impracticable through our weaknefs and averfion to duty. And there can be no injuftice in God to require what is impoffible for us to perform, when the impoffibility foiely arifes from our own fault. It is not God, but we ourfelves, that have made the perfect obfervation of his laws impoffible ; and though we have wafted our ftock, and are become bankrupts, yet he may inrighteoufnefs exact from us that debt of obedience which we juftly owe him. ObjecJ. But are not believers delivered both from the com- manding and condemning power of the law, and how are they then bound to yield any obedience to it ? Anf Believers are certainly delivered as well from the com- manding as condemning power of the law, confidered only as it is the covenant of works, which requires obedience to it in order to juttification ; but they are by no means deliver- ed from it as it is the law of Chrift, or a rule of duty. For the moral law is the eternal rule of righteoufnefs, a tranfcript of the divine perfections, which every believer is bound to copy after, and to apply to the blood of Jefus for pardon, in fo far as he falls fhort of obeying it : for without holinefs no man (hall fee the Lord. Perfonal holinefs is asnecefTary to the pofieffion of glory, or to a ftate of perfect holinefs and happinefs, as is the morning-light to the noon-day warmth and brightnefs ; as is a reafonable foul to a wife, healthy, ftrong, and full-grown man ; as an antecedent is to a confequent; as a part is to the whole ; and as motion is necefTary to evi- dence life. And the ten commandments, being the iubftance of the law of nature, a representation of God's image, and a beam of his holinefs, behoved, for ever, unalterably to be a The import of this word is whole and entire, all of apiece, unblemijhedi So by it is exprcffed a whole day, Joih. x. 13. and the quality of a ia- crifice as without blemilli, m the'ordinary ftyle of the law, as Lev. i. 3. ; «nd fo is applied to God's work, Deut. xxxii. 4. ; and his way, % Sam. xxii. 31. to keep the Law perfectly, 187 a rule of life to mankind, in all poffible ftates, conditions, and circumftances. Nothing but the utter deftruction of human nature, and its ceafing to be, could diveft them of that office ; iince God is unchangeable in his image and holinefs. Hence their being a rule of life to Adam and his pofterity, had no dependence on their becoming the covenant of works : but they would have been that rule, though there never had been any fuch covenant : yea, whatever covenant was intro- duced, whether of works or of grace, and whatever form might be put upon them, they behoved frill to remain the rule of life. No covenant, no form whatfoever, could ever prejudice this their royal dignity. V. I ihall give the reafon of this difpenfation. God could make the faints perfect in the moment of converfion. He does it not. So it feems good in his fight. Many things are faid to account for this; but what is mod fatisfying is, that it doth exalt the freedom of grace and the power of it moft, Eph. ii. 4. 7. '* But God, who is rich in mercy, for his great love wherewith he loved us — That in the ages to come he might fhew the exceeding riches of his grace, in his kindnefs towards us through Chrift Jefus." The more fins are pardoned to a finner, he is the deeper in Chrift's debt. The fafter the root of fin appears in one's nature, the more appears the power of grace in rooting it up. It is furely the glory of our great Pilot, that he brings the broken fhip to land, through fo many hazards. Caution. Abufe not this doctrine, to think light of fin becaufe of it. It is the word of difeafes which moft men die in, and no man is perfectly cured of until death. Make not your way to hell the eafier, becaufe of the difficulties in the way to heaven : for they that ftrive towards perfection here will get it at death, when ye fitting itiil at your eafe will be carried down the ftream to deftruction. Keep not ye fome particular luft, becaufe none are perfect: for all the faints are perfect in parts, though not in degrees ; fo far perfect, as to " hate every known fin," Pfai. cxix. 128. Inf. 1. There is no j unification, favour, and peace with God, by our own works, Pfal. cxliii. 2. " In thy fight fhal! no man living be juftified." Far lefs can there be works of fupererogation. We rnuft be juftified by the righteoufnefs of Chrift received by faith, or not at all. 2- Whatever your attainments be, be not proud of them ; A a 2 your 1 8 8 Of Man's Inability , bV. your wants and defects may always keep you humble. The barren branches are towering ones, while the fruitful boughs hang down their heads. 3. Inexpreffibly miferable is the cafe of unbelievers, They are without Chrift ; they muft ftand or fall by the lawa and it is quit£ beyond their power to keep it. 4. Bear one another's burdens *, for every man offends. We are in a hofpital, where moft are dying of their difeafe, and the beft but in the way of recovery. Lafly, Let the ftruggling faints long for heaven, for there the perfection they would fain be at fhall be attained, and not till then. And this may comfort them under all their failures, which they mourn over, that in the other world they fhall arrive at full perfection in holinefs, OF SIN IN ITS AGGRAVATIONS. Ezek. viii. \$.~Turn thee yet again, and thou Jhait fee greater abominations than thefe. IF we look on fin abfolutely, and in itfelf, as it is a tranf- greffion of the divine law, no fin is fmall, but a great evil, greater than any evil of fuffering, which men can be expofed to : but if we look on fin comparatively, one fin compared with another, all are not alike, but fome greater than others, as we fee from thefe words. Wherein may be obferved, t. Great fins which the prophet had feen, fhewn to him in vifion by the Lord himfelf, who knows the fins of all men, with their nature and qualities, ver. 5. 11. 14. 2. Greater fins he was yet to fee. He had feen the image of jealoufy, namely, the image of Baal, fet up at the gate of the altar, ver. 5. ; the chambers of imagery in fome of the courts, and the ancients of Ifrael, at their idolatrous fervice, ver. 10. 1 1. 5 the women weeping for Tammuz in the court of the women, or of the priefts, by which the Lord's courts were Of Sin in its Aggravations. i §£ were turned into ftews. Thefe were great abominations, and yet greater than any of thefe was their worshipping of the fun, ver. 16. and that in God's account; for it was done in a more facred place, at the very door of the temple ; it was more public, and had greater contempt of God in it, than the reft. The text affords this doctrine : Doct. " All fins are not alike ;" but « fome fins in therru felves, and by reafon of feveral aggravations, are more hain* ous in the fight of God than others." In difcourfing from this doctrine, I fhall fhew, I. What is underftood by the hainoufnefs of fin. II. In what refpedts fome fins are more hainous than others. III. Apply. 1. I am to fhew, what is underftood by the hainoufnefs of fin. Its great offenfivenefs is hereby underftood. Sin may be offenfive unto men ; but we confider it here as fin, and ofFenGve to God. So for fin to be hainous in the fight of God, implies, i. That it is offenfive to God, difpleafing to him, and grieving to his Spirit, Jer. xliv. 4. « Oh ! do not this abomU nable thing that I hate." He cannot away with it, he cannot endure it before his eyes, but fhews his indignation againft it. It is an abominable thing before the Lord ; hence it is called filthinefs, uncleannefs, vomit, &c. all which provoke loathing ; fo Rev. iii. 16. it is faid " I willfpue thee out of my mouth." It is contrary to his nature and will, and gives him difpleafure and .offence ; and, if it were poilible, it would difturb his repofe, as fmoke doth to the eyes, If. lxv. 5. tf Thefe are a fmoke in my nofe, a fire that burnetii all the day." 2. It is greatly offenfive to God ; for that alfo is implied in the notion of hainoufnefs; every fault is offenfive, but fome faults are hainous offences. Such an offence is fin to God. It gives him great offence, Pfal. v. 4. 5. " Thou art not a God that hath pleafure in wickedneis : neither fhall evil dwell with thee. The foolifh fhall not ftand in thy fight; thou hateft all workers of iniquity." Hab. i. 13. " Thou art of purer eyes than to behold evil, and canft not look on iniquity." There is no fin that God is indifferent about !£3 Of Sin in its Aggravations. about, none that he can pafs without a mark of his indigna- tion on it • He " will by no means clear the guilty/' Exoch XXXiv. 7. Now here mark well two things. 1. That all tin is hainous in the fight of God, viz. greatly offenfive. There are no fmall fins before God, though fome are greater than others ; but the leaft of them is great in it- felf, and great in his fight, Hab. i. 13. forecited. This is plainly implied, while it is laid, " Some fins are more hain- ous than others." 2. That there are degrees of hainoufnefs. Though the fin which the blinded foul accounts but a mote, is a mountain in the eyes of God and of an enlightened confcience, yet all are not alike for all that ; but as fome mountains, fo fome fins, are greater than others. II. I lhall fhew, in what refpects fome fins are more hain- ous than others. Fir/i, Some fins are in themfelves, and in their own na- ture, more hainous than others. There are fome capital of- fences, as it were, which God's wrath does in a fpecial man- ner burn againft, and which are moft provoking to the eyes of his glory: fuch as murder, Gen. iv. 10. ; oppreflion, Hab, ii. 11.; which are noted to be crying fins; blafphemy and contempt of God, Exod. v. 2. ; idolatry, Ezek. viii. ; unbe* lief, rejecting of Chrift, and difobeying the gofpel, Matth. xxii. John iii. 19. 2 ThefT. i. 8. But of all fins the moll: hainous is the fin againft the Holy Ghoft, Matth. xii. 31. Secondly, Some fins are more hainous than others by their aggravations ; and the greater and more numerous the aggra* vating circumftances be that attend any fin, it is the more hainous. Now, fins are aggravated, or made greater or more hainous than others, 1. Erom the perfons offending; the more notable they arc, the more hainous are their fins ; as the greater the fire is, the more mischief will it do, if it go out of its place ; the greater the tree is, the more mifchief will it do by its fall Thus one and the fame fin is greater in magifixates, minifters, parents, and the aged, than in fubjec"ts, people, children, and the younger fort. For men's places and offices, which re- fpecl the government of others in the way of holinefs and ju- ilice, aggravate their fins, Rom. ii. 21. " Thou which teach- eft another, teacheft thou not thy felf ? thou that preached a man mould not Ileal, doit thou fleal. '' And fo do the greater gifts Of Sin in its Aggravations. ioi gifts and profeflion that one hath, Luke xii. 47. 48. c* That fervant which knew his lord's will, and prepared not himfelf, neither did according to his will, fhall be beaten with many ftripes. But he that knew not, and did commit things wor- thy of ftri pes, fhall be beaten with few ftripes. For unto whomfoever much is given, of him fhall be much required : and to whom men have committed much, of him will they afk the more.'' And fo doth the greater experience of God's goodnefs which they have had, as in the cafe of Solomon, of whom it is faid, 1 Kings xi. 9. " The Lord was angry with Solomon, becaufe his heart was turned from the Lord God of Ifrael, which had appeared unto him twice." For fuch advantages make Jiheir fins more pernicious, in refpect of the influence of their example on others, as in the effect: of Peter's diffimulation at Antioch, Gal. ii. 13. of whom it is faid, " And the other Jews diffembled likewife with him; infomuch that Barnabas alfo was carried away with their dif- fimulation." And thefe advantages carry them over greater obligations they are under to the Lord. 2. From the parties offended. Let men confider whom their fins ftrike againft, if they would fee how hainous they are. For as a thruft in a leg or arm is not fo much grievous as one at the heart, fo is it in this cafe. ijl> Sins immediately againft God, his Son, and his Spi- rit, are more hainous than fuch fins againft man, any man whatfoever, 1 Sam. ii. 25. "If one man fin againft another, the judge mail judge him : but if a man fin againft the Lord, who fhall inlreat for him ?" Thus lying and diffembling to God, is more hainous than lying to men, as appears in the cafe of Ananias and Sapphira, Acts v. 4. becaufe of the infi- nite diftance of the immediate objects of the fin. Thus^, whereas in all fins of the fecond table, there is a fault againft God, and againft man too ; yet the fault againft God, and the injury done to his glory, is the bittereft ingredient in it, Thus David's fin in the matter of Bathfheba and Uriah was a great fin in refpect of thefe perfons ; but fee how he con- feffes it, Pfa!. Ii. 4. " Againft thee, thee only have I finned, and done this evil In thy fight." 2dly, Sins againft fuperiors in the church, ftate, and fami- ly, are more hainous than the fame fins are, if done againft perfons of their own rank and condition. The reafon is, be- caufe fuperiority given of God is fuch a divine imprefs on a man, that it makes his character in fome fort facred, as in the cafe of Mofes, Num. xii. 8. Hence it is that difobedience to. j£2 Of Sin in its Aggravations* to parents is fo hainous a fin, Prov. xxx. 1 7. " The eye that mocketh at his father, and defpifeth to obey his mother, the ravens of the valley fhall pick it out, and the young eagles fliall eat it." 3^/y, Sins againft. thofe whom we are under fpecial engage- ments and obligations to, are more hainous than fuch fins againft others we have no fuch concern in. Religion teaches gratitude, and fets a black mark on ingratitude, Pfal. lv. 12. " For it was not an enemy that reproached me, then I could have borne it ; neither was it he that hated me, that did magnify himfelf againft me, then I would have hid myfelf from him." 4//;/v, Sins againft the faints and people of God are more hainous than againft others, becaufe of their relation to God, as being thofe in all the world deareft to him, Matth. xviii. 6. " Whofo' fhall offend one of thefe little ones which be- lieve in me, it were better for him that a millftone were hanged about his neck, and that he were drowned in the depth of the fea." Such are fins againft weak faints, as being more liable to get harm by them than thofe who are ftrong, Rom. xiv, 15. " If thy brother be grieved with thy meat, new walkeft thou not charitably. Deftroy not him with thy meat, for whom Chrift died." Lajlly, Sins againft the common good of all, or of many ; for the wider the effects of one fin go, it is ftill the worfe, Jofh. xxii. 2c. " Did not Achan the fon of Zerah commit a trefpafs in the accurfed thing, and wrath fell on all the con- gregation of Ifrael ? and that man perifhed not alone in his iniquity." " One finner," fays Solomon, " deftroyeth much good ;" and the more, the greater is his fin. 3. From the quality of the offence. A fin may be vefted with fuch qualities, as will make it much more hainous than when diverted of them. Thefe evil qualities are many ; I will reduce them to two heads. (1.) Intrinfic qualities. Thus fins againft the letter of the law are more hainous than others ; mother-fins, which are big and bring forth many others, than fimple ones ; fins confummated by action, than while merely in the heart, Jam. i. 15. ; fins that are fcandalous, than others not fo ; fins the injury in which to men admits of no reparation, than that of Others in which it does. This was the reafon why death was the punifhment of adultery, not of fornication, becaufe in this laft cafe the man was obliged to marry the woman. (2,) Extrinfic qualities ; which again are of two forts. 2 [I.] Of Sin in ifs Aggravations, ig^ [i.] Being done againft means whereby one might be with-held from fin, Matth. xi. 21. 22. " Wo unto thee, Cho- razin, wo unto thee, Bethfaida : for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in fackcloth and afhes. But I fay unto you, It mall be more tolerable for Tyre and Si- don at the day of judgment, than for you." Thus one's fin- ning againft mercies drawing them from their fin, judgments and rebukes from the word or providence, from God or men, finning againft the light of one's own confcience, do all of them aggravate fin. [2.] Being done againft bonds one has taken on him againft the fin, when men fin againft purpofes and refolutions of amendment, againft their covenants and engagements to the Lord, whereby they are bound to ftand off from fuch courfes, Ezek. xvii. 19. 4. From the manner of committing it. Who can imagine, but fin done diliberately, and wilfully, and prefumptuoufly, is more hainous than fin committed through inadvertency and weaknefs ? If one be impudent in his fin, delight in it, and boaft of it ; if he go on in it obftinately, fall in it fre- quently, and relapfe into it after convictions and humblings for it ; every one of thefe aggravates the guilt. 5. From the time of it, as in the cafe of Gehazi, 2 Kings v. 26. where Elima fays to him, «• Went not mine heart with thee, when the man turned again from his chariot to meet thee ? is it a time to receive money, and to receive gar- ments, and olive-yards, and vine-yards, and fheep, and oxen, and men-fervants, and maid-fervants ?" Thus fins commit- ted on the Lord's day, immediately before or after divine worfhip, are more hainous than at other times. And fo is finning juft after reproofs, warnings, engagements ; or in a time when the anger of the Lord is going out againft the land, family, or perfon, as Ahaz in his diftrefs. Laflly, From the place of it. Thus in a place where the gofpel is preached, fin is more hainous than elfewhere, If. xxvi. 10. " Let favour be Ihewed to the wicked, yet will he not learn righteoumefs ; in the land of uprightnefs will he deal unjuftly, and will not behold the majefty of the Lord." Sins done in public before others, are more hainous than thofe in fecret ; for in the former many may be defiled, as in the cafe of Abfalom, lying with his father's concubine on the houfe-top. Vol. III. Bb A 1 94 Of Sin in its Aggravation ■/. A few Inferences fhall conclude this fubje£h Inf. i. Never think light of fin, nor flightly of Chrift, and your need of him, fince all fin is hainous in God's fight, and expofes the finner to his juft vengeance. 2. There will be degrees of torment in hell, though the leaft degree will be dreadful, Matth. xi. 21. fince there are degrees of finning. 3. No wonder God's anger go out againft us, and the land wherein, and the generation amongft whom we live. For hainous are our fins beyond thofe of many, and a fright- ful look may we get of them in this glafs. Magiftrates, mi- nifters, parents, the aged, profeflbrs, fons and daughters of the Lord, have corrupted their ways, as well as others. Our fins have ftruck immediately againft God, and againft thofe who are vefted with his authority in the ftate, in the church, and in families, againft his people, and the common good. Sins againft the letter of the law, fcandalous offences abound, over the belly of light, mercies, and judgments, covenants national, facramental, and perfonal ; and thefe continued in obftinately, in a time when the Lord's hand has oft been ilretched out and drawn in again, in a land of light. 4. Repent, and flee to the blood of Chrift for pardon, if fo be our hainous fins may not be our ruin. 5. The means of grace which we enjoy will either promote our falvation, or they will aggravate our damnation. 6. When ye examine yourfelves, and think on your fins, confider the feveral aggravations of them ; and lie deep in £he dull: before the Lord on account thereof ; and, through the grace of God, abftain from every fin, and all appearance of evil. OF OF THE DESERT OF SIN, Gal, iii. IO.— It is written, Curfed is every one that continue th not in all things which are written in the book of the law to do them. THOUGH fome fins be greater than others, yet there is no fin but deferves damnation, which we can no where better learn than from the voice of the law, which is the verdict of a juft God upon the demerit of (in. This verdict in the text is found written, Deut. xxvii. ult. " Cur- fed be he that confirmeth not all the words of this law to do them.'* And herein confider, i. The party condemned by the law ; every finner. The law condemns him for omiffions as well as commiffions, for breaking off from obedience as well as never entering upon it ; for every fin, even the leafl fin, the leaft breach of the law : as well as the greater!: : Curfed is every one that conti- nueth not in all things , &c. 2. The doom pronounced in all thefe cafes, is God's wrath and curfe ; Curfed is he that continueth not in all things > &c. This curfe binds over to wrath in this life and that which is to come. It is God's own voice in his law, vvhofe juftice will not allow him to fix a punifhment on fin greater than it deferves. Hence the doctrine is, Doct. " Every fin deferveth God's wrath and curfe, both in this life and that which is to come/' Here I fliall {hew, I. What is God's wrath and curfe, wrych every fin de- ferves. Bb3 IF. \tj6 Of the Defer t of Sin. II. What this wrath and curfe is. III. That there is no fin which does not deferve God?s wrath and curfe. IV. Deduce fame inferences. 1. I {hall £hew, what is God's wrath and curfe, which every fin deferves. F'trfly God's wrath is no paffion, nor is there any pertur- bation in God, though an angry God. His wrath is a fire without fmoke, and may be taken up in thefe two things. i. God's difpleafure againft the {inner, Pfal. v. 4. 5. " For thou art not a God that hath pieafure in wickednefs : nei- ther (hall evil dwell with thee. The foolifh fhall not ftand in thy fight: thou hateft all workers of iniquity" Sin makes the foul loathfome and hateful in God's fight, kindles a holy" fire in his heart againft the finner. Were the fun continually under a cloud, and the heavens always covered with blacknefs, none of thefe would be comparable to the ftate of a finner under wrath, Pfal. xc. 11. " Who knoweth the power of thine anger ?" 2. God's dealing with finners as his enemies, whom he is incenfed againft, Neh. i. 2. " God is jealous, and the Lord revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adverfaries ; and he referveth wrath for his enemies." If. i. 24. " Ah ! I will eafe me of my ad- verfaries, and avenge me of mine enemies." The wrath of a king is as the roaring of a lion ; what then mufl the wrath of God be, an enemy, whom we can neither fight nor flee from, neither outwit nor outbrave ? Of this wrath it is faid, " It is a fearful thing to fall into the hands of the living God." Secondly, His curfe is his feparating one to evil, Deut> xxix. 21. " And the Lord fhall feparate him unto evil, out of all the tribes of Ifrael, according to all the curfes that are written in this book of the law." It is a devoting the finner to deftrucYion, to all the direful effects of the divine wrath. It is the tying of the finner to the flake, fetting him up for the mark of God's vengeance, that a broken law and offend- ed juflice may difburden all their arrows into him, and that on him may meet together all miferies and plagues, flowing from the wrath of God *. II. I fhall (hew, what is God's wrath and curfe in this life, and that which is to come. 1. In * S^e a more particular account of the curfe, in the author's Viev. of the Covenant of Works, part 4. publiihed in 1772. Of the Defert of Sin .' 197 1. In this life they comprehend all the miferies of this world which one meets with on this fide of time, miferies on the body, relations, name, eftate, employment ; miferies on the foul, as blindnefs, hardnefs, vile affections, horrors of confcience, &c. ; and, finally, death in the feparation of foul and body. Thus tfeey make a flood of miferies in this life. 2. In the life to come, they comprehend eternal death and damnation, and an eternal being under the punifhment of lols and fenfe in hell. So they make a fhorelefs fea of mi- feries in the life to come. But of both thefe I fpoke largely in a former part of this work. [Vol. i.] III. I proceed to fhew, that there is no fin which does not deferve thefe, but that every fin deferves this wrath and curfe. 1. The wages of every fin is death, Rom. vi. 23. ; that is, eternal death, as is clear from the oppofition to eternal life, Rom. v. 1 2. " As by one man fin entered into the world, and death by fin ; and fo death palTed upon all men, for that all have finned." Job. xxiv. 19. « The grave confumes thofe which have finned." 2. Every fin is a breach of the law ; and he who breaks it in one point, is guilty of all, Jam. ii. 10. He who is guilty of all deferves the wrath of God both in this life and that which is to come. The commands of the law have all one author, whofe majefty is offended by whatfoever breach;, they all meet in one command, viz. love, and every fin is againft that ; the law requires univerfal obedience. 3. Chrift died for all the fins of all his elect, 1 Pet. iii. 18. 1 John i. 7. Wherefore, fince he fuffered God's wrath and curfe for them, they certainly deferve it. 4. The leaft fin will condemn a man, if it be not forgiven, Matth. v. 19.; even idle words, Matth. xii. 36. 37.; and all muft be forgiven gracioufly, Pfal. ciii. 2. ; wherefore God might in juftice not forgive them ; and if never forgiven, they may be ever punifhed. IV. I come to fhew, why every fin deferves fo much. The reafon is, it is a kind of infinite evil; and therefore, fince the punifhment is defervedly proportioned to the offence, it de- ferves infinite punifhment. Sin is an infinite evil in two re- fpects. 1. In refpett that the guilt and defilement of it is never taken away, but endures for ever, unlefs the Lord himfelf in mercv 1 9 8 Of the Dfert of Sin. mercy do remove it. The party offended is the eternal God, whole being never comes to an end ; the (inner never being able to expiate and put away his offence, Rom. v. 6. it ever remains, unlefs the Lord himfelf do remove it, as in the elect, by his Son's blood ; wherefore the party offended and the offence ever remaining, the punifh.» ent muft needs be eternal ; for no unclean thing can ever enter heaven, there- fore the {inner muft be for ever excluded and punifhed. 2. In refpect it wrongs an infinite God. It is evident among men, that the demerit of a crime rifes and falls ac- cording to the quality of the perfon againft whom it is com- mitted ; fo that a crime againft one's prince is punifhed with death, that would not be fo, if againft a perfon of meaner condition. Since God, then, is of infinite dignity and ma* jefty, the offence againft him deferves infinite punifhment, And becaufe the creature, being finite, is not capable of punifhment infinite in value, therefore it is neceffarily infinite in duration. There is a manifold wrong to God in the leaft fin. (i.) It wrongs his infinite fovereignty, Janu ii. io. II. He is Sovereign Ruler of his creatures ; his will muft be their Jaw, fince by his will they were created. But every fin cafts off* the natural yoke of his fovereign authority, and lets up the finner's will againft it. So that it is accounted a fighting againft God, Acts v. 39. (2.) It wrongs his infinite goodnefs, Exod. xx. 1. 2. All the good, natural, moral, or fpirital, which the creature has, it has it from God, who is the fountain of all good. So that fin is a doing ill for good, the worft of ills for all the good one ever at any time enjoyed. Yea, it is a turning of the good received from God againft him ; as if one advanced from the dunghill by his prince, fhould ufe all his favours in rebellion againft him. (3.) It wrongs his holinefs, Hab. i. 13. He cannot en* dure unholinefs. He is omnifcitnt and omniprefent ; fo fin brings into the prefcnce of the great King, that which by all things he cannot endure to look at. It iets up the worft of defilement before his fpoiiefs holinefs ; and does in its own narure tend to deface the glory of it. (4.) La/iiy, It breaks his law, the eternal rule of righteouf- nefs, 1 John iii. 4. It is all right, and of perpetual equity, and is the hedge which God has fet about his rational crea- tures: but fin breaks down that hedge, and breaks over it. And the (inner is a rebel againft the King's law, 1 Sam. xv, 23. v Of the Defert of Situ ioo 23. ; and in effect fets God at defiance, inafmuch as it breaks the law, to which fuch a penalty is annexed. I fhall now deduce fome inferences. Inf. 1. Let this commend the love of Chrift in dying for finners, Rom. v. 8. O matchlefs love, which made him willing to be made a curie for us, that we might be delivered from the curfe of the law ! Every fin deferves God's wrath and curfe. What a flood of wrath behoved then to come on him, when he flood in the ftead of a whole elect world ! 2. Let this convince you of the ill that is in fin. There is more ill in the leaft fin than the greateft fufFerings. There- fore never fay, in compliance with a temptation, It is but a little one ; for the leaft fin will make you eternally mifer- able in hell : and can ye account that a little evil which ex- pofes to God's curfe here and hereafter ? 3. Inexprefiibly terrible is the deferving of many fins, and grots fins, when they leaft of them deferves God's wrath. If one do fo, how great muft that wrath be, which thoufands and millions deferve ? If an idle word deferves God's wrath and curfe, what muft deliberate lying words deferve, but a deep footing in the lake that burneth with fire and brim- ftone. 4. Let believers admire free grace, pardoning mercy, and atoning blood, Pial. xxxii. 1. that fecures them from bearing the defert of their fin. Let them live to the Lord, by whom they live. Think not little of your fins, O believer, though there be now no condemnation for you, being in Chrift Je- fus, Rom. viii. 1.; for every one of your fins deferves, though they cannot bring on, God's wrath and curfe. Yet tremble at the thoughts of fin ; for ye are like the three children in the fiery furnace, compafTed with a fire of fin that would burn you up, but the effect of it is flopped by the mediation of Chrift. Lqflly, Sinners, be convinced of your abfolute need of Chrift. Ye muft be in him, or ye are ruined for ever. Can ye bear that wrath which incenfed juftice will inflict on all that are out of Chrift ? Can ye get free of it without him ? Wherefore be. alarmed, and exhorted to flee from the wrath that is to come, by fleeing to the Lord jefus, who delivereth all his people from it. OF OF THE MEANS OF SALVATION IN GENERAL. Heb. ii. 3. — How pall we efcape > if we tieglecl fo great falva* tion ? — A Sinner having heard that fin defer ves God's wrath and curfe, the queftion that natively follows, is, What way one may efcape them ? This is anfwered by the weighty queftion in the text, How Jhall we efcapey if we negleB fo great falvation P Which we may take up in thefe two things (1.) There is no efcaping for finners, if they neglect the great falvation; they perifh without remedy. (2.) They that do not neglect it, fhall furely efcape. Here let us confider, 1. The danger finners are in by their fin. They are in hazard of perifhing under God's wrath and curfe ; for that is the juflc recompenfe of every fin, Heb. ii. 2. ; of God's wrath confuming them, and his curfe binding them down under it for ever. He intimates, that all are liable to God's wrath and curfe, while he fays, How fall we efcape ', &c. 2. The; way how they may efcape ; namely, by not neglect- ing, but falling in with the great falvation. The words in- timate, (l.)That there is a pofiibility of efcaping; finners are not fhut up hopelefs under the curfe. (2.) The way of efcape is not by fleeing from the Judge, and the execution of his fentence : nay, he is omnifcient and omniprefent ; one cannot outwit him, or get away from his fight, or out of his reach. Nor is it by refilling, for he is omnipotent, and none can outbrave him, nor make head againft him. But he may efcape by falling in with the means of efcape appoint- ed by himfelf, and required by him to be made ufe of by us. He has provided us with a falvation, a great one; i. e. the gofpel, which teaches the way of eternal fahjation. He re- 2 quires Of the Means of, &c. 201 quires us, not to neglect it, but to improve it for our efcape. It is neglected by unbelief, impenitency, and not ufing the means prescribed. On the contrary, then, he requires of us faith and repentance, which are the fubitance of the gofpel, Acts xx. 21. " Teftifying to the Jews, and alio to the Greeks, repentance towards God, and faith towards our Lord Jefus Chrift j" and he requires of us the ufe of the means by which the falvation held forth in the gofpel is obtained, Prov. viii. 34. " BiefTed is the man that heareth me, watching daily at my gates, waiting at the pods of my doors :" for furely they neglecl. and flight the gofpel, who do not believe, repent, or ufe the ordinary means of obtaining the falvation. The text affords the following doctrine. Doct. « Whofo would efcape God's wrath and curfe, muft not neglecl, but fall in with the great falvation." Or, «« To efcape the wrath and curfe of God due to us for fin, God requireth of us faith in Jefus Chrift, repentance unto life, with the diligent ufe of all the outward means where- by Chrift communicateth to us the benefits of redemption." For explaining of this, I fhall fhew, I. The neceflity of faith in Jefus Chrift, in order to one's efcaping the wrath and curfe of God. II. The neceflity of repentance, in order to the fame end. III. Anfwerthe quefticn, Are faith and repentance in men's power, fince God requires them of them ? IV. Shew the connection betwixt faith and repentance, and efcaping the wrath and curfe of God. V. The neceflity of the diligent ufe of all the outward means whereby Chrift communicates to us the benefits of redemption. VI. Deduce an inference or two, I. I fhall fhew the neceflity of faith in Jefus Chrift, in or- der to one's efcaping the wrath and curfe of God due to him for fin It is abfolutely necefTary ; no man can efcape God's wrath and curfe without it. For, 1. There is no pleaiing of God without it, Heb. xi. 6. The reafon is, becaufe he is only pleafed with Jefus Chrift, and thofe who are in him, or united to him, Matth. xvii. 5. If one fhould weep for his fins till no moifture were left in his body, faft his flefh to a fkeleton, and watch ever fo care- Vol. Ill, C q fullv ?02 Of the Means of fully againft his fin, if he have not faith, he is a loft man | he cannot pleafe God, but muft lie for ever under his dif- pleaiure. 2. It is the great duty of the gofpel, whereby one is made partaker of the remedy provided, and without which neither your perfons nor performances can be accepted. It is " the work of God," John vi. 29. •, " the command of God/' 1 John iii. 23. Your perfons will ever be under condemna- tion without it, John iii. 18. And all your other duties will be but ciphers in God's account, multiply them as ye will, if faith be not at the head of them. 3. It is that which enters one into the covenant of peace ; unites him with Chrift, and by which he comes to partake of all faving benefits. If ye would efcape God's wrath, ye muft be within the covenant ; ye muft believe, that is, con- fent to the marriage-covenant, John vi. 35. There is no efcaping wrath without being in Chrift, and united to him, *Ron>. viii. 1. That union is by faith, Eph» iii. 17. We muft be juitified, and that is by faith, Rom. v. 1.5 and fanc- tified, which is by faith too, A£ts xv. 9. 4. Salvation and damnation turns upon this very point. Here is the decifion of the cafe, Mark xvi. 16. " He that believeth {hall be faved j but he that belie veth not fhall be damned. " Unbelief will undoubtedly ruin you, Pfal. ii. ult. «« Kifs ye the Son, left he be angry, and ye perifli from the way, when his wrath is kindled but a little." Unbelief is 3 rejecting of Chrift; and they cannot efcape who refufe the remedy of fin, Luke xix. 27. " Thofe mine enemies that would not that I fhould reign over them, bring hither, and flay them before me." II. I proceed to fhew the neceffity of repentance, in order to one's efcaping this wrath and curfe. No adult perfon can be faved without it. As for infants dying in their tender years, and fu.cli others who are not capable of aclual faith and repentance, in fo far as the Spirit dwells in them, they have the feed of thofe graces, and ihall undoubtedly be fa- ved. 1. The word of God certifies us, that whomever does not repent fhall perifli, Luke xiii„ 5. Your fouls, then, lie at ftake. The firmer is gone away from God, and fo is come under the curfe. His foul is left in pawn that he fhall re- turn ; fo if he do not return, the pawn is loft, and loft for ever, 2. Heaven's Salvation in General. 205 2. Heaven's door is bolted againft all impenitent finners ; it is not To wide as to let in a firmer with a burden of unre- pented-of guilt upon his back, Rev. xxi. 27. " There (hall in nowife enter into it any thing that defileth, neither whatfo- ever worketh abomination, or maketh a lie.'' So heaven ye cannot fee, and hell ye connot efcape, if ye repent not. It is the call of the gofpel to you ; which, if it be not obeyed, fee the effea, 2 ThefT. i. 7. 8. « The Lord Jefus fhall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gofpel of our Lord Jefus Chrift." To this narrow point the matter is brought, Repent or perifh, £zek, xviii. 30. 31. " Repent, and turn yourfelves from ail your tranfgreflions ; fo iniquity fhall not be your ruin. Caft away from you all your tranfgreflions, whereby ye have tranfgrefl- ed, and make ye a new heart, and a new fpirit ; for why will ye die, O houfe of Ifrael ?" 3. Repentance is the other duty of the gofpel; thereby fignifying, that without repentance there is no poffibilitv but we muft perifh under God's wrath and curfe. John the Baptift' preached repentance, fo did Chrift himfelf, the apo- files, See. How can one think then to efcape without it? 4. True faith does always bring along with it true repent- ance, Zech. xii. 10. " I will pour upon the houfe of David, and upon the inhabitants of Jerufalem, the fpirit of grace and of fupplications, and they fhall look upon me whom they have pierced, and they fhall mourn for him, as one mourneth for his only fon, and fhall be in bitternefs for him, as one that is in bitternefs for his hrft-born." It is the great gift which Chrift is exalted to give, A els v. 31* as he is a Saviour. So impenitent finners have no part in Chrift, nor in his falvation, Matth. i. 21. and therefore they muft pe- rifh. III. I proceed to confider the queftion, Are faith and re- pentance in men's power, fince God requires them of them ? Anf. They are not. For God's demands of us are the mea- fure of our duty, but not of our ftrengfh, which reaches not to thefe. For, 1. They are the gifts of God, and the operati?ns of his fpecial grace, Eph. i. 19. Acls v. 31. And where fovereign pleafure does not determine to give and work them, the par- ty lies under the power of unbelief and impenitency. Flence it is God's grace and good-will which makes one differ from C 1 another ; 204 Of the Means of another ; not man's free-will. Hence fays our Lord, u I thank thee, O Father, Lord of heaven and earth, becaufe thou haft hid thefe things from the wife and prudent, and haft revealed them unto babes. Even fo, Father, for fo it feemed good in thy fight," Matth. xi. 25. 26. 2. Sinners by nature, and in themfelves, can do nothing which is good, and therefore cannot believe nor repent, John xv. 5. u Without me ye can do nothing." 2 Cor. iii. 5. " Not that we are fufficient of ourfelves to think any- thing as of ourfelves : but our fufficiency is of God." In par- ticular, they cannot believe, John vi. 44. " No man can come to me, except the Father which hath fent me, draw him." They cannot repent, Jer. xiii. 23. " Can the Ethio- pian change his fkin, or the leopard his fpots ? then may ye alfo do good, that are accuftomed to do evil." They are dead fn fin, and muft be quickened, yea, created in Chrift Jefus to good works. They are in bondage to fin and Satan, 2 Tim. ii. 26. ; therefore cannot come to Chrift, nor turn to God, till efredtual grace bring them forward, Acts xxvi. 18. " Open their eyes, and turn them from darknefs to light, and from the power of Satan unto God." ObjeB. How then can God require them of us ? AnL 1. God gave man this power, and he has loft it by his own fault, Eccl. vii, 29. " God hath made man upright, but they have fought out many inventions." If a debtor fquan- fletf away his fubftance, the creditor has ftill a right to require what he owes him : fo, though man has loft his power to per- form, God has not loft his right to require the duty. 2. Men will not believe their own impotency. They will promife, refolve, and delay to believe and repent, as if thefe duties were in their own power ; they will flight the motions of God's Spirit ; yea, they are throwing away the remains of natural light and ftrength, that have efcaped out of the ruins of the fall. So that God may very juftly require thefe of them, to convince them, and ftir them up to feek grace. IV. I proceed to fbew the connection betwixt faith and repentance, and efcaping the wrath and curfe of God due to us for fm. Thole who believe and repent fhall certainly efcape. God has faid it, tliai they fhall, John v. 24. " He that heareth my word, and beiieveth on him that fent me, hath everl ruling life, and fhall not come into condemnation •, but is parted from death unto life." Ezek. xviii. 30. « Re- pent, and turn vourfelves from a! I your trangreflions ; fo ini- quity Salvation in general. 2o$ quity (hall not be your ruin," Nay, they are got beyond it already, Rom. viii. i. " There is therefore now no condem- nation to them that are in Chrift Jefus." In the moment the finner comes into Chrift, he is no more liable to eternal wrath, nor to the curfe ; for he is not under the law, but under grace : and the utmoft he is liable to, is fatherly chaftife- ments, Pfai. lxxxix. 30.— 33. Thus faith and repentance have the conne&ion of appointed means prefcribed by God himfelf, which, by his bleffing, are rendered uibfervient to this great end, of obtaining falvation. Faith is the hand that receives Chrift and his righteoufneis, as the all of falvation, John i. 12. ; and repentance unto life coniifts in that godly fbrrow for fin, flowing from faith, which is the exercife of all who are concerned about the falvation of their fouls, Jer. 1. 4. 2 Cor. vii. 11. V. I fhall now {hew the neceffity of ufing all the outward means whereby Chrift communicateth to his people the bene- fits of redemption. 1. God has peremptorily required this, Luke xiii. 24. " Strive to enter in at the ftrait gate," namely, that we itrive in the appointed means of grace and ialvation. And fo he has particularly enjoined us the confciencious performance of each of them. 2. We have no ground to expect grace or falvation but in the life of the means, Prov. viii. 34. " BleiTed is the man that heareth me, watching daily at my gates, waiting at the pofts of my doors." Prov. ii. 3.-5. " If thou crieft after knowledge, and lifted up thy voice for underftanding : it thou feekeft her as filver, and fearcheft for her as for hid treafures : then fhalt thou underftand the fear of the Lord, and find the knowledge of God." " Faith cometh by hear- ing, and hearing by the word of God," Rom. x. 17. °3. The neglect of the means is a contempt of the thing. If we would be healed, we would lie at the pool. If not, we fay we care not for cure. And there is required here, not a carelefs or merely fuper- ficial ufe of the outward means, but a diligent one j that is, an embracing of every opportunity that God in h.isprovidencp_ gives us for attending upon them, a careful improvement of them, and a looking earneftly to him for his bleffing upon them, without which they will not contribute to our fpintual advantage, 1 Cor. iii 6. 7. . - Gjuejl. What is our ability in this point ? Anf. Tne uie ot outward means is not bevond our reach. Or.e may without laving 206 Of the Means of &c. faving grace, read, hear, pray, and confiderhis cafe. And by thefe on< may attain the higheft pitch of preparation for the orace of God, in legal convictions, fears, forrows for fin, and natural (though not faving) defires of grace. Therefore, do what ye can ; it may be, while ye are doing what ye can, God' will do for you what ye cannot do for yourfelves, Acts viii. 22. Quejl. Has God prom if ed to fave and convert thofe who do what is in their power in the ufe of means ? Anf. We dare not fay it. But, i. It is poffible. 2. It is probable *. I fhall conclude with two inferences. Inf. 1. Then, as ever ye would efcape God's wrath and curfe due to you for fin, repent and believe. Come to Chrift j turn from your fins unto God. There is no fafety otherwife, but this way ye fhall be fafe. No iin of yours will ruin you, if you-believe and repent ; and nothing will fave you, if you do not. 2. Be diligent in the ufe of the means of falvation. They are laid before you, while they are by the fovereign difpofal of Providence, kept up from others. Neglect them not, as ye would not be found to reject the counfel of God againft yourfelves. And fatisfy not yourfelves in the bare ufe of them, but feek grace and falvation in them from Jefus Chrift, they being the appointed means of grace. OF FAITH IN JESUS CHRIST. John i. 12. — But as many as received him, to them gave he1 paver to become the fons of God, even to them that believe on his name. FAITH in Jefus Chrift being the main thing required for one's efcaping the wrath and curie of God, we come now to fpeak of it particularly, from thefe words. In which we * See all this illuftrated in Human nature in its Fourfold State, Stat? \i. head 3. under the title, Objections anfwered. Of Faith in Jefus ChrijV 207 we have, (1.) The nature, (2.) The fruit of faith, viz. the privilege and dignity of adoption into God's family. Paffing the latter, [See vol. ii.] We may take notice of the former, viz. the nature of faith, As many as received, &c. Wherein confider, [. What it is in the general. It is a faving grace, for by it one becomes a child of God, and fo an heir of heaven. 2. What it is in particular. (1.) The object of it is Chrifr, he, his name, his perfon, with his benefits. The acts of it, faving the firmer, are, [1.] Receiving him ; this is explained to be believing. Now, receiving implies an offer of him made to the receiver, which is done in the gofpel. [2.] Rejri^g on him -, for it is not a mere believing him, by an niftarical af- fent to his word, but a believing on his name, which imports a fiducial recumbency or relying on him, as one who believes another is faid to reft on his word. (2.) The fubjects of it are many ; not all, but fome, namely, the elect of God, quick- ened by the Spirit of regeneration; compare ver. 13. " Which were born, not of blood, nor of the will of the fleih, nor of the will of man, but of God." Thefe receive Chrift for ialvation ; for he offers himfeif as a Saviour, and the fruit of it in the text is faving. The doctrine founded on the text is, Doct. " Faith in Jefus Chrift is a faving grace whereby we receive, and reft upon him alone for ialvation, as he is of- fered to us in the gofpel.,> Here we will confider, I. How faith in Chrift is a faving grace. II. Whence it proceeds. III. The fubjeft of faith. IV. The object of it. V. The faving and juftifying acts cf it. VI. The end of thefe acts of faith. VII. The ground and warrant of it. VIII. Lajilyy Draw an inference or two. I. I fhall fhew, how faith in Chrift is a faving grace. There are f6ur forts of faith fpoken of in fcripture. ( 1.) Hiftorical faith, which is a bare afTent to the truths of God, Jam. ii. 19. " Thou believeft that there is one God ; thou doft well. The devils alfo believe and tremble/' (2.) A temporarv fa-it h, which is fuch an afTent, joined with fome affection to the 29 8 Of Faith in J ejus Chrift. the truths of God, though unfanclified, like that of the ftcny ground hearers, Luke viii. 13. " who when they hear, re- ceive the word with joy ; but thefe have no root, which for a while believe, and in time of temptation fall away." (3.) The faith of miracles, which is a belief of the Lord's working fome miraculous effect by us, or in us, upon fome intimation of his word concerning it, 1 Cor. xiii. 2. — u Tho' I have all faith, fo that I could remove mountains." All of thefe may be in reprobates, and none of them are faving, (4.) Saving faith, already delcribed from the text. It is called faving faith, becaufe all that have it fhall cer- tainly be faved for ever, from fin and God's wrath ; yea, as foon as one has it, falvation is his, it is in his pofTeflion as to the beginnings of it, Acts xvi. 31. " Believe on the Lord Jeius Chrift, and thou {halt be faved," It laves us, not as an act or work, fulfilling the condition of a ne\ iaw; for (b it is excluded, with all other works, from the taufing of our falvation, Rom. iii. 27. 28. fe, Mark ix. 33. « If thou canft believe, all things are poffible to him that be*- lieveth." Sin is a dead weight, which the foul findeth itfelf un- able utterly to hoift up ; but the gofpel holds out Chrift to be able to remove it, Heb. vii. 25. " He is able to fave unto the uttermoft." Faith affents to this too, Pfal. lxv. 3. " Ini- quities prevail againft me : as for our traufgreliions, thou ihalt purge them away." This affent in both cafes may be mixed with doubting, yet true, Mark ix. 24. "I believe ; help thou mine unbelief." If the foul have as much faith of both, as to venture itfelf on Chrift, though the bride fign the contract with a trembling heart, though the doubting will never be commended, the i'ubfcription will be fuftained. 2. The perfonal object of faith is, (1.) General: God the Father, Son, and Holy Ghoft, as we protets in the creed, John xiv. 1. M Ye believe in God, believe alfo in me." (2.) Special : Jefus Chrift, as in the text. He is the ob- ject of faith, as it fives and juftifies the finner, typified by the brazen ferpent in the wildernefs, to which the wounded Is- raelites were to look, and the look was healing, John iii. 14. '15. And Chrift's perfon is the primary object of juilifying faith, If. xlv. 22. " Look unto me, and be ye laved, all the I ends Of 'Faith in Jefai ChrijT. 2ll ends of tile earth." And his benefits, merits, righteoufnefs, &c. are the fecondary objects thereof, Phil. iii. 8. 9. " Yea, doubtlefs, and I count ah things but lofs, for the excellency of the knowledge of Chrift Jefus my Lord : for whom I have fuffered the lofs of all things, and do count them but dung that I may win Chrift, and be found in him, not ha- ving mine own righteoufnefs, which is of the law, but that which is through the faith of Chrift, the righteoufnefs which is of God by faith." V. I proceed to confider the faving and juftifying acts of si th. Thefe are, 1. Receiving him as he is offered in the gofpel, as in the text ; cordially clofing with him, and heartily confenting to take him as he is offered. Hereby the fpiritual marriage- tie betwixt Chrift and the foul is made. Chrift gives his confent in the gofpel-offer, and the finner gives his by faith clofing with the offer. Now, he is offered in the gcfpel in all his offices, So faith is a receiving of Chrift, (r.) As a Prophet to be our Teacher, Guide, and Leader, renouncing our own wifdom, Matth. xvii. 5. (2.) As a Prieft, renouncing all merit and confidence in one's felf, duties, and fufferings, and betaking one's felf to Chrift, his obedience and death, for all, If. xlv. 24. " Sure- ly fnall one fay, in the Lord have I righteoufnefs and ftrength." (3.) As a King, renouncing all ftrange lords, and receiving him for abfolute Governor in the foul, and over the whole man, yielding to bear the yoke of his commands, and the' yoke of his crofs. If. xxvi. 13. " O Lord oiir God, (fays the church), other lords befides thee have had dominion over us : but by thee only will we make mention of thy name." 2. Refting on him as he is offered in all his offices too, If. xxvi. 3. 4. « Thou wilt keep him in perfect peace, whofe mind is ftayed on thee : becaufe he trufteth in thee. Trull ye in the Lord for ever ; for in the Lord Jehovah is everlaft- ing ftrength." 2 Chron. xvi. 8. " Thou didft rely on the Lord." The foul has a burcten_of weaknefs and ignorance, and therefore refts on him as a Prophet ; a burden of guilt, but refts on him as a Prieft, laying the weight on his blood 5 a burden of ftrong lufts and temptations, but refts on him as a King. . This receiving and refting has a moft fpecial eye to the prieftly office of Chrift, faith in his blood. It is a looking D d 2 te 212 Of Faith in Jefus Chri/l. to him as lifted up on the crofs, If. xlv. 22. ; eating of his flelh, and drinking of his blood, John vi. 53.; and fubmitting to his rigbteoufnefs, Rom. x. 3, * This receiving and refling upon Chrift for falvation is in many places called believing in, or trufiing on, Chriit as our Saviour f. VL * See the nature and acts of faith more largely opened and illuftra- ted in the author's View of the Covenant of Grace, head 6. The way cj inflating firmer s perfonally and favingly in the Covenant of Grace. t Now, in order to ill uft rate the nature of faith, confidered as be- lieving in or trofting on God, and the way of a tinner's juftification in his light, it may not be improper to infert here the two following notes on Gen. xv. 6. " And he believed in the Lord, and he counted it to him for righteoufnefs," taken from the author's manufcript work on the firft twenty-three chapters of Geneiis, above referred to?. p. 232. " Now he trifled in Jehovah : i. e. Now Abram fruited in Jehovah (who was the Lord promifing, as well as the Lord promiied), not only believing his word ipoken to him at this and other times, but alio retting in him, and relying upon him, for all contained in the promiie, and efpecially trie falvation of the Mcfiias, which was the chief thing in it. The whole verfe is a parenthefis, in which Mofes occafionally fhews how Abram entertained the promife, from the firfl time it wa: made to him. Now, faith he, Abram trufied in Jehovahr vix. all along, and fo at this time, Rom. iv. 3. Gr. For, what faith the fcripture ? Now Abraham believed God. Jam. ii. 2. And the fcripture was fulfilled, which faith, Now Abraham believed God. Comp. the preceding and following verie of this chapter. This is the firft place wherein faith is exprefsly fpoken of. V'he'min, and be trifled. The formal fignification of H'min, is to trufi: for fo it may be rendered every where ; and fo our tranflators do render it, judg. xi. 20. Job iv. 18. xv. 15. 31. & xxiv. 22. marg. Mic. vii. 5. All believing is trifling ; but all trufiing is not belie- ving, as will appear anon. Accordingly H'min is. more extenfive than believing : for the object: of it is a thing ; as v/ell as a rational agent, the only proper object of believing. Thus, wonderful works, Pial. lxxviii. 32. one's life, Deutfxxviii. 66. 8c Job xxiv. 32. and a beafl, Job xxxix. 12. are, bv this word, faid to be trufisd in, which cannot well be laid to be believed in. The conftruttion of the word natively leads to this notion of it. It is ordinarily conftructed with to, as Gen. xlv. 16. He trufied -not to them, or in, as here, He trufied in Jehovah : fometimes with a noun fnnply, and an infinitive, as Judg. xi. 20. Sihon trufied not even Ifrael to paft in his bounds. And finally, as iVmin, Emeth, Omnah, Emun, &c. are akin, as branches of one root ; fo are the words, kt trifled, truth, a truth, truenefs, fijtc. ; anfwering unto them, in our lan- guage. The Greek yrlctvu, in the New-Teftament ufe of it, is of the fame import, fignifying to trufil: for fo it may be rendered every where ; and fo it mvfi be rendered in feveral texts, as John ii. 24. Jcfns did not tmfil himfelf to them. Rom. iii. 2, They were trufied the oracles of God, i. e. trufted with them. So 1 Cor. ix. 17. 1 Theff. ii. 4. 1 Tim. j. 11. How H'min, being in Hiphil, comes to fignify to trufi, is beft accounted Of Faith in Jefus Chnjl. 2 1 3 VI, I am to mew, what is the end of thefe acts of faith. It is for falvation, Chrift's whole falvarion. (1.) Salvation from fin, Matth. i. 2i. " He mall fave his people from their fins." (2.)From wrath, iTheiT. i. ult, " Which delivereth us from accounted for by allowing the phrafeology to be elliptical, the conju- gate noun being. underftood. So it is q. d. H'min emunah, He trufled a truji, or trujiing : and the fenfe of that is£He exercifed truji ox faith; as to to plant forth plant, and to feed feed, Gen. i. 1 1. is to bring forth plant, and feed, or to yield them. The ellipfis of the conjugate noun is ufual, as in Hizriang, Hifkil, occ. chap. iii. 6. j and of it there is a double in- dication in this text. One is the pointing of this word with a dif- tinctive. Comp. 1 Kings xxi. 14. They fent forth (fup. a meffenger) unto Jezebel. It', i. 17. Plead (fup. the plea) of the widow. The other is the prounoun it, in the latter hemiltich, which relates to trufl or faith. Now, to truji to is to believe : and accordingly the objecl of it is always a perfon, as chap. xlv. 26. forecited ; or elfe a word, as 1 Kings x. 7. I trufled ?iot to the fpeeches. If. liii. 1. Who hath trifled to our hearing, i. e. word heard : the which comes all to one ; the word or fpeech being always pronounced by a perfon, and the perfon believed in refpecl of his word. To trufl in, is not only to believe a competent objecl ; but to rejl in and rely -upon, the perfon, word, or thing trufled, as firm and lure, for the effect for which he or it is truft- ed. Thus Achifh trufled in Davd, 1 Sam. xxvii. 12. (not only belie- ving his word, ver. 10. but refting and relying on him, as one trujleih in a friend, (Mic. vii. 5.), faying, he hath made his people Ifael utterly to abhor him, therefore he f hall be my fern ant for ever. So the people brought through the P^ed Sea, trufled in Mofes, Exod. Xiv. ult. relying on, and committing themfelves to, his conduct : And en the fame occafion, they trufled in God's fpeeches, pfal. cvi. 12. relying on them with confidence. And thus the unicorn cannot be trufted in (i. e. re- lied upon) for bringing home one's feed, job xxxix. ia. That the apoiiles Paul and James, in the paffages above cited, retain the Se- venty's reading of this text, Now Abraham trufled to Gt,d, will not evince d.-perfecl identity of the phrafes trifling to, and trujiing in God ; fince it is undeniable, that the mfpired penmen, in many paffages of the Old Teftament, adduced by them in the New, do not act the part of rigid tranflators : but it will evince them to be one in effect. From what is laid, it appears, that, according to the fcripture-phrafeology, or language of the Holy Ghoft, (1.) The nature of faith- in general lies, in trujiing, trailing a perfon, word, or thing, (c.) The nature of faving faith, lies in trifling, that is, refling in, and relying upon, the per- fon, word, and thing, (propofed to it in the promife), as firm and fure, for the effecl far which it is trufled. (3.) Trifling in the Lord is by the appointment of God, and the nature of the thing, neceffarily con- nected with tntjlmg to him ; comp. If. liii. 1. John iii. ult. (4.) It is not by the habit, but by an acl of faith, a fmner is juftifkd. And he reckoned it to him, righteoufnefs. i. e. And God, even Jehovah the Son, (lee the note above, p. 183. fig. (i.), in whom Abram trufled^ (hem. 1.), did treat that act of faith or truft in him, which Abram exerted, as if it had been fulfilling of the law, in which one could it and righteous before him, reputing and counting it to him for that effea 214 'Of Faith in Jefus Chrif. from the wrath to come ; from the guilt, defilement, domi- nion, and indwelling of fin. So it is for j unification and fanctification. And faith receives and refts on him alone for all thefe, Gal. ii. 16. " Knowing that a man is not justified by effect, and juftifyirig him, thereupon, in his fight. Vajjahhfch'bheha, And he reckoned it. Of Hhafchab, to reckon. Accordingly Hhifchfchtb (Pih.) is felly to reckon, as Lev. xxv. 50. Pfal. cxliv. 3. Jon. i. 4. and Hiihhhafchfcheb (Hithp.) only once occurring, doth manifeftly fignify to reckon one 's j (elf \ Num. xxiii. 9. Behold a people . ... in (J. e. among) the nations, Jhall not reckon it/elf; i. e. a people which, &c. This word is ufed, (1.) For counting and reckoning, as in matters of mo- ney, 2 Kings xxii. 7. It would not have been reckoned with them ; the jllver. Lev. xxv. 50. And he Jh all fully reckon with his acquirer. (2.) For reputing or counting, as the Latin habeo, duco, as Neh. xiii. 13. They were reckoned faithful. (3.) For regarding, prizing, making a valuable-account of a peribn or thing. So it is ufed, Ii". ii. 22. xiii. 17. xxxiii. 8. &. liii. 3. Thus, recko?iers of his name, Mai. iii. 16. are thole who valued and made a becoming account of it. (4.) For judge- irig, thinking, or accounting lb and fo of a thing, as If. x. 7. His heart will not fo reckon, viz. that he is the rod, ftaff, and lent, of" God, ver. 5. 6.; concluding concerning it, as Jon. i. 4. It fully reckoned; for to be broken, i. e. fully laid its account therewith. All thefe agree in the the common notion of reckoning, which fpeaks a view of a thing in ill feveral particulars, and a practical judgment formed thereupon. And hence, I think, it is that the word is ufed, (5.) For contriving or devijhig, as ai tilts do a piece of work, as Amos vi. 5. They have rec- koned (i. e. deviled) to them injiruments offong. T^dakah, right eoufnefs. Txedek and Tz'dakab are both immediately derived from Tim dak (Kal), of which lee the note above, p. 1S3. and accordingly fignify righteouf- nefs : but with this difference, that Ttidakah founds an acting, as if one might fay, righteotifing ; Thcdck, a quality, the principle or refult of the former. Hence expound, Deut. xxiv. 13. To thee it Jhall be righteoufnefs, (Tz'dakah), i. e. a doing or ailing righteoufly, a righ- teous action, a good work, a conforming to the law. An evidence of this difference is, that Ttidakah is often ufed in the plural number ; but T-cedek is never. For the former points at a thing, under the no- tion of a righteous action, or good work, of which kind there are many ; but the latter, at a thing, under the notion of a quality, viz. righteoufnefs, which is but one, whatever be the number of the actions which it reiults from, or is productive of. Thus, Judg. v. u. The righ- teoufnifes of Jehovah, are his righteous acts or works. If. Ixiv. 5. All our right eoufneffes are filthy rags, i. e. our good works have been as filthy rags. So Ii*. xlv. 24. Only in Jehovah, to me he fa id, [are] righ- itoufneffes andflrength ; i. e. Only in Jefus Chriit are good works, that will anfwer the demands of the law. Ilowbeit, the word is thus ta- ken objectively, aEiing for an aclion or work. On the other fide, ba- lances of (Tzedek) righteoufnefs, Jtones of righteoufnefs, Lev. xix. 36. are balances and weights conform to the Jlandard. Thus thefe two1 words, frequently occurring, howbeit their Qgrii.fication may come to one in effect, yet they do, in their formal notion, reprefent the thing under different fchejes. Accordingly the righteovfnef oi Ghrift impu- ted Of Faith in Jefus Chrift. 215 by the works of the law, but by the faith of Jefus Chrift, even we have believed in Jefus Chrift ; that we might be juftined by the faith of Chrift, and not by the ivorks of the law : for by the works of the law fhall no nefn be juftined." So it is a going out of one's felf to Chrift for all. VII. ted to believers, is expreffed by each of them. His righteoufnefs (Tzidkatho) is declared and preached, Pial. xxii. ult. : and he is Je- hovah (Tzidkenu) our righteoufnefs, Jer. xxiii. 6. : the former propoiing his righteoufnefs, as the fulfilling of the law ; the latter, as conformity to the law, arifmg therefrom. As the word Hhafchabh is ufed for de- vijlng, chap. vi. 5. it is fometimes conftructed, as here, with V to cr for, denoting the party for whom the thing is devifed, as Amos vi. 5.; or the end for which, as Gen. 1. 20. But iince faith cannot be faid to be devifed righteoufnefs, that fenfe of the word, which at beft is but fecondary, can have no place here. But for clearing the import of this weighty expreffion, ufed in the text, according to the fcripturc- phrafeology, it will be worth the while to inquire into the feveral phrafes, formed with the word Hhafchabh, in the notion of reckoning which is the formal notion of it. I. A perfon is faid to be reckoned with others, i. e. claffed with them, and the fame account made of him as of them. Thus, Pfal. lxxxviii. 5. the Pfalmift was reckoned iiith them that go down to the pit, his cafe accounted hopelefs, even as theirs. II. To reckon one perlbn or thing as another, is to make a ;ike account of them as of the other, and fo to^treat them after the like manner. Thus Job's friends thought they were reckoned as beafils, Job xviii. 3. ; and he himfelf thought, he was reckoned as an enemy of God, chap. xix. 11. and darts are reckoned ar flvbble by the leviathan, chap. xli. 2t-2c)ths. So Num. xviii. 27. Pial. xliv. 23. If. v. 7.8. fie xl. 15. Hof. viii. 12. III. To reckon one thing for another, is to ac- count it to be that thing : Job xxxv. 2. Hafl thou reckoned this for judge- ment, i. e. reckoned this to be judgment. So Judah reckoned Tamar for an harlot, Gen. xxxviii. 15. Eli, Hannah for a drunken woman, 1 Sam. i. 13. Job, according to Elihu, reckoned God for his enemy, i. e. to be his enemy, Job. xxxiii. 10. Thus to be reckoned for righteoufnefs, Pfal. cvi. 31. is to be reckoned to be righteoufnefs. So this third phrafe falls in with, and is equivalent to the IV. here ufed by Mofes. That is, two terms being propofed, the one is faid to be reckoned the other, as faith reckoned righteoufnefs. Concerning this phrafeology, Obf 1. It is ufed of reckoning a thing, what in reality and in very deed it is, antecedently to the reckoning. Thus the treafurers were reckon- ed faithful, Neh. xiii. 13. as indeed they were; and for that caufe Nehemiah put them into that office : the houfes in unwalled villages were to be reckoned upon the field of the land, Lev. xxv. 31. as they were indeed, not being feparated from the field by a town- wall ; 3. fool holding his peace is reckoned wife, Prov. xvii. 28. and fo he is in that point : the fruitful field pall be reckoned for a foref, If. xxix. 17, and fo it really is now, and is truly fo reckoned; namely, the Jews, fometime God's people, but now rejected. The land of the Ammon- ites, faith the text, Deut.ii. 20. would have been reckoned a land of giants, i.e. formerly it ufed to be fo reckoned: and juftly ; for the giants, adds 2 1 6 Of Faith in Jefus drift. VIL I come now to confider the ground and warrant of faith. This is the gofpel-offer. (1.) The finner has his in- vitation, If. lv. I. " Ho, every one that thirfleth, come ye to the waters, and he that hath no money ; come ye, buy and adds the text, dwelt therein in old time; however, it neither was fo, nor was it fo reckoned in Mcles's time. The Emims would have been rec- koned giants, ver. ii. : and juftly fo ; for they were tall as the Anakims, yer. 10. The fcope of the two laft paffages is, to confirm the Ifraelites in the faith of their conqueft of Canaan, notwithftanding of the Ana- kims there. For this caufe Mofes mews them, that the Zamzum- mims were driven out before the Ammonites, and the Emims before the Moabites, though both the one and the other were reckoned giants. But if they were not really what they were reckoned to be, thefe in- ftances were nothing to the purpofe they are adduced for. And thus the fact of Phinehas was reckoned for righteo?fnefs, Pfal. cvi. 31. ; i> e. reckoned a righteous action, pleafmg to God j which it really was, being done in faith : and hereby it is declared to be fo, for an obvious reafon, viz. that otherwife men would have been apt to have con- demned it. It is without caufe alledged, that the text fays, It was reckoned, righteoufnefs for generation and generation; which it was not, being his own perfonal deed, and not the deed of any of his posterity. For the text ftands thus : And it was reckoned to him for righteoufnefs : for generation and generation ; even to perpetuity ; i. e. it was reckon- ed to him righteoufnefs : [it was reckoned fo] for generation and ge- neration ; even to perpetuity : A token of which was, the priefthood's being continued in his family, from generation to generation. Obf z. This phrafe is ufed of reckoning a thing, what in very deed it is not, neither prior to the reckoning, nor pofterior to it. And in this cafe, it either, 1. Bears a mifiake, which takes place only where the reckoner is capable to form a judgment, but withal is fallible. Thus did Judah's reckoning of Tamar bear a miflaken judgment, Gen. xxxviii. 15. ; Eli's of Hannah, 1 Sam. i. T3. ; the Jews of Chrift, while they reckoned him jlricken, fmitten of God, If. Iiii. 4. ; i. e. an object of God's peculiar ha- tred, while he was indeed his beloved Son. And fuch would be the judgment of one, who would reckon the deep hoar hairs*, Job xli. 24-j2ds. which without queftion it is not. Or elfe, 2. The meaning is no more, but that the reckoner treats the thing as if it were that other thing. And thus it is always in three cafes. (1.) In the cafe of agents incapable of forming a judgment. So the le-viathan reckons iron for Jlraw, Job. xli. i9-27ths, which doubtlefs it is not; but he treats it as if it were Itraw. (z.) In the cafe of fallible judges, in points not liable to miflake. Thus Laban's own daughters were by him reckoned jlrangers, Gen. xxxi. 15.; and Job aflranger, by his own domeftics, Job xix, 15; and Zions funs, earthen pitchers, by the enemies, Lam. iv. 2. : in all which cafes, there could be no mijlaking of the perfons rec- koned for fuch perfons and things ; but thefe perfons were fo treated as if they had been taken for fuch perfons and things. (3.) In the cafe of the infallible Judge. So I!'. xl. 17. The nations are rec- koned of him lefs than (Tohu, Gen. i. 2.) cmptinefs : not that they are fo in very deed ;' for they are creatures made the fixth day, after (Tohu) emptincfs was no more : but that he can fo treat them, and an- nihilate them as eafily. Thus Tob favs, God reckoned him for his enemy , Job Of Faith in Jefus Chrijl. 2 1 7 and eat, yea come, buy wine and milk, without money, and without price." (2.) The declaration of God's good plea- fure in their fo doing, John vi. 29. ft This is the work of God, that ye believe on him whom he hath fent." And, laftly, Job xiii. 24.: not that he thought God judged him to be his enemy indeed ; on the contrary, he was refolved to maintain hit way, as to the main of it, before the Lord, ver. 15.; and fays exprefsly, chap. x= 7. Thou knowefi that I am not wicked : but his meaning is, that God treat- ed him as if he had been an enemy ; and Elihu found fault with him, even for that, chap, xxxiii. 10. Obfi 3. This phrafe is ufed of reckoning a thing what it is not indeed confidered in its own nature, but yet in effect is ; which laft bears the ground of the reckoning. Thus he who gives a flattering blejjing to his neighbour, hath a curfe reckoned to him, Prov. xxvii. 14. The blejjing is not in it/elf a curfe ; yet it is a curfe in effect, as having the fame effect as if he had curfed his neighbour : and fo, on that ground it is reckoned to the flatterer a curfe, V. and laftly, To reckon a. thing to a perlbn, is to fet it down on his fcore, to put it on his account, as really his, antecedent to the reckoning ; if ill, to anfwer for it ; if good, that he may claim, or have the benefit of it. Examples of the former : Lev. xvii. 4. Blood /hall be reckoned to that man ; i. e. : the guilt of blood fliall be put on that man's ac- count, as really his, and he fhall anfwer for it : he hath fihed blood, faith the text, and that man fhall be cut off, Pfal. xli. 8-7ths. Upon me they would reckon, evil to me, i. e. charge it on me as my fact and deed, and make me anfwer for it. So a curfe is recko?ied to the flatterer, Prov. xxvii. 14. Thus Shimei fays to David, Let not my lord reckon ini- quity to me, 2 Sam. xix. 20-i$>ths ; he owns his crime, and do not re- member that which thy fervant did perverfely, ibid.; but he begs that the king would not put it on his account, and make him anfwer for it. And thus David defcribes the bleffednefs of the justified man, that the Lord will not reckon iniquity to him, Pfal. xxxii. 2. ; i. e. that he will not put his iniquity on his own account, and make him anfwer for it ; the putting it on the Surety, and his anlwering already for it, being already fuftained at God's bar. Examples of the latter : 2 Sara, iv. 2. Beeroth ; it would ha-ve been reckoned upon Benjamin ; srajB. as truly theirs, to have the benefit of it, for it indeed did belong to Benjamin, Jofh. xviii. 25. j though the Philiftines violently poiTeffed it, 1 Sam. xxxi. 7. So it is faid of another plot of ground, It would have been reckon- ed to the Canaanites, Jofh. xiii. 3. namely, as really theirs; and therefore it remained to be poiTeffed by Ifrael, ver. 1. And thus. Num. xviii. 27. Tour heave- offerings Jfja.ll be reckoned to you; i. e. put on your ac- count, as your own offerings, and you to receive the benefit of the fame. On the other hand, He that offereth a peace-offering, and eateth of it on the third day, it was not to be reckoned to him, Lev. vii. 18.; i. e. put on the account of his fervice to God. Pfal. xl. i8-i7ths. / [am] poor and needy, my LORD will reckon to me ; i. e. The Father would put the poverty of the Mediator on his account, and reward him for it. And thus the deed of Phinehas was reckoned to him, put on his ac- count of acceptable fervice, and gracioufiy rewarded, for the fake Of the Mediator. Thus far of the phrafe s formed with Hhafchabh to rec- kon. Now, the Scope and defign of Mcfes in the text, is to/bew t,o Vol. III. E e ail 2 1 8 Of Faith In Jefus Chrijh laftly, his peremptory command, I John iii. 23. u And this is his commandment, that we mould believe on the name of his Son Jefus Chrift." I mail all, and particularly to the Jews, the way how a finner \sjujlified be- fore the Lord, namely, by faith in the Meffias, without the works of the law. Having given an account, how Abram entertained the pro- mife, viz. that he trifled in Jehovah, he difcovers on that occanon, how he became righteous before God, namely, by that tnfl ; that every one may fee in him, as in an exampler, how a finner is jufti- fied in God's fight. That this is the fcope of the words, is put beyond quefticn by the apoftle, Rom. iv. From what is faid, it ap* ears, that, according to the phrafeoldgy of the Holy Ghoft, and the fcope of this paffage, the following pofitio?is are eftablifhed. Pof. I. The only righteoufnefs, wherein a man can ftand before the Lord, is the fulfilling of the law, or a conformity to the law refulting therefrom. For fuch is the fcripture-notion of righteoufuefs in the cafe of men. Pof. II. The fenfe of this paffage is not, That God rec- koned Abram's trifling, or believing, for a righteous and worthy action, as he did the fact of Phinehas, Pfal. cvi. 31. For it is the right eoufnefs of Abram's perfon, not the righteoufnefs of an action of his, that is here aimed at. The deed of Phinehas was what could not have miffed, bv fome at leaft, to have been reckoned a rafih and finful action^, if God himfelf had not declared his approbation of it : but Abram's trifling in Jehovah, was what could never be liable to any fuch mif- conftruclion, among thofe who believe Jehovah to be GOD. But the fenfe is, His faith was accounted righteoufnefs for his perfon in the fight of Gcd. Pof. III. Faith's being reckoned or accounted for righteoufnefs, which is the phrafe of the Septuagint, retained by the apoftle Paul, Rom. iv. 3. is equivalent to, and of the fame fenfe with, Mofes's phrafe in the text, viz. faith's being reckoned righteoufnefs. This is clear from what is faid on the third and fourth phrafes compa- red. Pof. IV. The righteoufnefs of Chrifl, though righteoufnefs in the ftricleft propriety, greateft reality and perfection, antecedently to the imputation or reckoning of it, sway, according to the fcripture, be imputed for righteoufnefs to us : for, in the phrafeology of the Holy Gholi, a thing is fr.id to be reckoned or imputed for what it is really, as well as for what it is not ; as appears from the inftances adduced, obf. 1. on the fourth phrafe. Pof. V. Since faith, or the act of belie- ving, is not in itfelf righteoufnefs for a perfon before God, antecedently to the imputation of it, for that righteoufnefs ; which is manifeft from that it doth not, in itfelf, exactly anlwer or fulfil the law, the eternal rule of righteoufnefs : nnd fince God, the infallible Judge, whole judgment ~is always according to truth, is the party imputing it for righteouihefs : therefore faith, or the act of believing, imputed to tin- ners tor righteou&efs, neither it at any time, nor is made by the impu- tation, nor by any gratuitous acceptation, the very formal righteoufnefs for which a finner is juftified in th. fight of GOD. It is no more fo than Laban's daughters were really flrangers to him, Gen. xxxi. 15.; or Zion's fons earthen pitchers, Lam. iv. 2.; or the nations really lefs than emptinefs, If. xl. 17.; though they were fo reckoned. Pof. VI. Upon the fame grounds, faith is therefore faid to be imputed for righ- teoufnefs ; Of Faith in Jefus thrift 2 19 I fhall conclude with a very few inferences. Inf. 1. Faith is a precious thing, 2 Pet. i. 1. Not to be Cworn by, but fought of the Lord. It faves the precious foul, and wraps it up in precious promifes. 2. It is a molt neceffary grace ; for it ia that which brings Chrift and the foul together. And without it, it is impoflible to pleafe God, Heb. xi. 6. 3. It is of perpetual ufe while here ; it is an eye, hand, and foot to the foul, Pfal. xxvii. 3. ; and at death it does the laft office to the man, fupports him when all other comforts fail, Heb. xi. 13. 4. Lajily, Seek faith, to have it wrought, actuated, and ilrengthened in you ; and for that caufe, diligently attend or- dinances, the preaching of the word particularly ; for " faith cometh by hearing," Rom. x. 17. OF teoufnefs ; not that God judgeth it to be the righteoufnefs of a perfon before him, but becauie he treats faith as if it were that righteouf- nefs ; namely, juftifying the perfon who hath it, pardoning all his fins, and accepting him as righteous in his fight, immediately upon his act of believing. Even as the leviathan treats iron as ttraw, Job xli. 34. though he does not judge it to be ft raw j and Laban treated his own daughters, Gen. xxxi. 15.; and Job's fervants their matter, Job xix. 15. as if they bad been fir anger s ; and Zion's enemies, her fons as earthen pitchers, Lam. iv. 2. though furely they did not judge them to be fo. And even as God treats the nations as if they were lefs than emptinefs, If. xl. 17. though he infallibly knows they are more than emptinefs : and as Job thought himfelf treated of God, as if he had been his enemy, Job xiii. 24. ; while in the mean time he knew, that God did not judge him to be an enemy to him. Pof. VII. Though faith is not really and in itfelf the ■rigiiteoufnefs of a guilty man before the Lord : yet being fo in effect, to wit, relatively and inflrumentally ; for as much as it lays hold on, prefents, and pleads the righteoufnefs of Chrift, it is, on good grounds, faid to be imputed for righteoufnefs : even as the flatterer's blefiing is reckoned a curfe, Frov. xxvii. 14, as being fo in effect. Pc/VIII. and laft. The righteouf- nefs which is the relative and objecl of faith, viz. the rignteou nds of Chrift, is reckoned or imputed to believers, as really theirs, as well as their faith ; their x, I fay, antecedently to the imputation of it at God's bar ; though the former is not indeed inherent in them, as the latter is. This is evident from the true fenfe of the fifth phrafe. rec- koning a thing to a perfon, eftabiithed by the inftances of it above adduced. Chrift's righteoufnefs becomes ours, by faith uniting us to him : from which union immediately refults a communion with him in his righteoufnefs; which being legally found at the bar of heaven, that perfect righteoufnefs is reckoned or imputed to us, fet down on our fcore, put on our account, as really ours: even as the guilt of biood is reckoned to the man, Lev- xvii. 4- as really his guilt ; and as the plot of ground, Jofh. xiii. 3. was reckoned to the Canaanites, as really theirs, or belonging to them, 8tc And thereupon we are juftified on the account of that righteoufnefs truly being and reckon- ed to be ours. E e 2 OF REPENTANCE UNTO LIFE. Ads xi. 1 8. — Then hath God alfo to the Gentiles granted repentance unto life. REPENTANCE is an infeparable companion of faith, fo that the foul bleffed with faith in Chrift will be alfo endowed with repentance towards God. This is a conclufion drawn by the believing Jews from the account Peter had given them of what patted with refpect to his receiving the Gentiles into Chriflian fellowfhip, with which they reft fatisfied, namely, 'That God had given re- pentance to the Gentiles. Where confider, 1 . A bleffing granted ; repentance unto life ; fo called, to diftinguifh it from legal repentance, and the forrow that is unto death. This true repentance is unto life ; for, by God's appointment, it mull go before eternal life ; and whofo have it mall be fure of that. 2. The parties to whom it was granted ; the Gentile s9 tbofe who were once without hope and without God in the world. 3. The author of it, God. It is his gift, as well as faith is. He works it in the heart. The doctrine of the text is, Doct. " To tbofe whom God defigns for life, he gives re- pentance unto life. They come all through this ftrait gate who enter into life." Or, " Repentance unto life is a faving grace, whereby a finner, out of a true fenfe of his fin, and apprehenfion of the mercy of God in Chriir, doth, with grief and hatred of his fin, turn from it unto God, with full purpofe of, and endeavour after, new obe- dience." Here Of Repentance u?ito Life. 221 Here I (hall {hew, I. What are the kinds of repentance. II. The general nature of repentance unto life. III. Who is the author of this repentance. IV. The fprings of it. V. The parts thereof. VI. Deduce an inference or two for application. I. I am to (hew, what are the kinds of repentance. They are two. 1. Legal repentance, fuch as was in Judas, and may be in other reprobates, and fo is not faving, iVlatth. xxvii. 3. ; being produced by law- terrors, without gofpel-grace changing the heart. 2. Evangelical repentance, peculiar to the elect, which is that in the text, and is the only true and faving repentance, of which we fpeak. The general difference betwixt them lies here, that in this laft, one repents of his fin as it is fin, or ofFenfive to God, as David did, Pfal. li. 4. faying, " A- gainft thee, thee only have I finned, and done this evil in thy fight ;" in the other, only as it brings wrath on him, Gen. iv. 13. II. I proceed to fhew, the general nature of repentance unto life. It is a faving grace, 2 Tim. iii. 25. difpofing the foul unto all the acls of turning from fin unto God. 1. It is not a trantient action, a figh for fin, a pang of forrow for it, which goes away again ; but it is an abiding grace, a new frame and difpofmon, fixed in the heart, dif- pofing one to turn from fin to God on all occafions,' Zech. xii. 10. « I will pour upon the houfe of David, and upon the inhabitants of Terufalem, the fpirit of grace and of Replica- tions, and theyihall look upon me whom they have pierced, and they fhall mourn for him, as one mourneth for his only fon, and fhall be in bitternefs for him, as one that is in bit- ternefs for his firft-born." 2. Nor yet a palling work of the fir ft days of one's reli- gion ; but a grace in the heart, fetting one to an anfwerable working all their days. The heart being fmitten with re- pentance at converfion, the wound is never bound up to bleed no more, till the band of glory be put about it. 3. It is not a common grace, as legal repentance is, but a faving one; diftinguifhing one from a hypocrite, and having a necefTary connection with eternal life. III. 222 Of Repentance unto Life. III. I (hall fhew, who is the author of this repentance. 1. Not men themfelves; it is not owing to one's natural powers, Jer. xxii. 23. " Can the Ethiopian change his fkin, or the leopard his fpots ? then may ye alfo do good that are accuftomed to do evil." The ftony heart is beyond man's power to remove. 2. It is God's free gift, and wrought by the power of his Spirit in the heart, Ezek. xxxvi. 26. 27. "A new heart alfo will I give you, and a new fpirit will I put within you, and I will take away the ftony heart out of your flefh, and I will give you an heart of flefh. And I will put my fpirit within you, and caufe you to walk in my ftatutes, and ye fhall keep my judgments, and do them." Jer. xxxi. 18. 19. " I have furely heard Ephraim bemoaning himfelf thus, Thou haft chaftifed me, and I was chaftifed, as a bullock unaccuftomed to the yoke : turn thou me, and I fhall be turned ; for thou art the Lord my God. Surely after that I was turned, I repented : and after that I was inftructed, I fmote upon my thigh ; I was afhamed, yea, even confound* ed, becaufe I did bear the reproach of my youth.'' Some- times notorious flnners become penitents, as ManalTeh, Paul, &c. Where he is the matter, the knottieft timber is as eafy for the Spirit to work as any other, Zech. xii. 10. fore-? cited. The means the Spirit makes ufe of is the word j hence we read of preaching repentance. And, (1.) The law ferves to break the hard heart, Jer. xxiii. 29. " Is not my word like a fire ? faith the Lord ; and like a hammer that break- eth the rock in pieces ?'' It is like the Baptift preparing the way for the Meiliah's coming. Hence it is called " the Spirit of bondage," Rom viii. 15. (2.) The gofpel ferves to melt the hard heart, like a fire, Jer. xxiii. 29. forecited ; and fo to bow and bend it from fin unto God. The foul is driven by the law, but drawn by the gofpeh The Lord comes in the ftill fmall voice. IV. I proceed to fhew, the fprings of this repentance. There are two opened in the heart by the Holy Spirit. 1. A true fenfe of fin. And in this there are two things. (1.) A fight of it, Pfal. li. 3. (t My fin is ever before me." The man's eyes are opened, and he fees his finfulnefs of nature, heart, lip, and life ; the evil of his fin, in the mifery and danger of it to himfelf, and the difhonour it does to God. (2.) A Of Repentance unto Life. 223 (2.) A painful feeling of it, Acts ii. 37. The fin which fat light on them before, becomes a burden which they are not able to bear; for now they are roufed out of their lethar- gy, and feel their fores : it is a burden on their fpirits, backs, and heads. They are filled with terror, anguifh, and re- morfe, at the fight, as was the Philippian jailor, Acls xvi. 30. This is necelTary for repentance, becaufe otherwife the finner will never part with his fin, nor prize Chrift and his grace, Rev. iii. 17. He will reign as king without Chrift, till he feel his loft eftate, as did the prodigal, Luke xv. 2. An apprehenfion of the mercy of God in Chrift, Joel ii. 12. 13. " Turn ye even to me with all your heart, and with falling, and with weeping, and with mourning. And rent your heart and not your garments, and turn unto the Lord your God : for he is gracious and merciful, flow to an- ger, and of great kindnefs, and repenteth him of the evil." The eye of faith is opened to fee and believe, that there is forgivenefs and mercy with him to a poor (inner, that though the finner has deftroyed himfelf, yet in God is his help; there is hope in Ifrael concerning this thing. This can only be ap- prehended aright through Jefus Chrift, Zech xii. 10. fore- cited. Not mercy for mercy's fake, but Chrift's fake : " God was in Chrift reconciling the world unto himfelf, &c. This is necelTary. For without it, one will either, (1.) Go on in fe- cret defpair, calling off the thoughts of his cafe, and making the beft of it he can, Jer. ii. 25. " Thou faidft, There is no hope. No : for I have loved ftrangers, and after them will I go.'' Or, (2.) Lie down in tormenting defpair, like Ju- das. Both which will fix fin in the heart, and bar out re± pentance. And fince God is a confuming fire to the work- ers of iniquity, and without fatisfacYion there can be no re- miflion, there is no apprehending of mercy but through Chrift. V. I proceed to fhew, the parts of repentance. Thefe are two, humiliation and converfion, Joel ii. 12. 13. above quo- ted. 1. Humiliation. The finner goes from God by the high- way of pride and felf-conceit ; but always comes back the low way of humiliation. Grace pulls him down from the feat of the fcorner, and lays him at the Lord's feet, 1 Pet. v. 6. " Humble yourfelves under the mighty hand of God, that he may exait you in due time." It makes him like Ben- Jiadad's fervants, who came to the king of Ifrael girJed *vith fackcloth3 224 Of Repentance unto Life. fackcloth, and ropes on their heads, in the moil humiliating pofture. In it there is, . (i.) Sorrow for fin, a kindly forrow for the offence and difhonour done to a holy gracious God, Zech. xii. 10. for- merly cited, defacing his image, tranfgreffing his law, grieve- ing his Spirit, and furnilhing fpear and nails to pierce a Sa- viour. (2.) Shame, a holy fhame for fin, Rom. vi. 21. " What fruit had ye in thofe things whereof ye are now afhamed ?" They fee now their fpiritual nakednefs, pollution, difappoint- ed expectations from fin, and reproach difcovered, which fill the foul with blufhing. (3.) Self-loathing, Ezek. xxxvi. 31. " Then fhall ye remem- ber your own evil ways, and your doings that were not good, and fhall loath yourfelves in your own fight, for your iniqui-. ties, and for your abominations.'' They fee a fulnefs of fin in them, and the complicated aggravations of their fin, which make them to finite on their breafr, as the publican did, Luke xviii. 13. as deferving to be pierced through the heart it bred in 5 to finite on the thigh, as Ephraim did, Jer. xxxi. 19. as if he defired to break the legs that carried him out of God's way. (4.) Penitent confefiion, Jer. hi. 13. accufing and condemn- ing themfelves. 2. Converfion, or returning. Of which there are two parts. ift) Turning away from fin, 2 Tim. ii. 19. To repent of fin, and continue in the habitual practice of it, is a contra- diction. They turn from it, (1.) In heart, by a hearty and fincere hatred of it. Ffal. cxix. 104. " I hate every falfe way." They hate it as an evil, the worft of evils, worfe than fufferings. They hate it fincerely as fin, univerfally and irreconcileably. They look on it as God does, as that abominable thing which he hates. (3.) In their life and conversation ; they get clean hands. [1.] They turn from the grofs pollutions of the outward man, in the habitual practice of thefe, Pfal. xxiv. 3. 4. « Who fhall afcend into the hill of the Lord ? and who fhall ftand in his holy place ? He that hath clean hands, and a pure heart ; who hath not lift up his foul unto vanity, nor (worn deceitfully." A profane life is the mark of an impe- nitent ftate, Gal. v. %l. " They which do fuch things fhall not inherit the kingdom of God." The true godly may make grofs flips ; but if they be habitually grofs in their lives, 2 there Of Repentance unto Life. 225 there is no difference betwixt Chrift's flieep and the devil's goats. [2.] They are tender with refpect to fins of common infirmity, making confcience of words and actions, as Paul did, Acts xxiv. 16. " Herein do I exercife myfelf, to have always a confcience void of offence toward God and roward men." What others count light, they will count great : even thefe are burdens to them, which they groan under, and as iron fetters they would fain be freed of, R.om. vii. 24. " O wretched man that I am ! who fhall deliver me from the body of this death ?" 2d/y, Turning to God. By faith man returns to God as a portion, by repentance as a Lord and Matter, like a run- away fervant. And he returns, (1.) To God himfelf. Sinners departing from God, dif- like not only their fervice, but their Mafter, Luke xix. 14. But returning they are difpofed to love him, and like him as a Mafter. (2.) To his duty to God, Acts ix. 6. to the practice of every known duty, and fpirituality in duty. ' This is new obedience, which a penitent turns to, [1.] In full purpoie, Pfal. cxix. 106. no more doubting whether to fall in with it or not, or delaying or putting it off any more. [2.] In fin- cere endeavours, Acts xxiv. 6. * Inf. 1. An impenitent heart is a fad fign of a loft ftate, Rom. ii. 5. While thou liveft fo, thou art far from God j and if thou die fo, thou art loft for ever. 2. That repentance which is not evangelical and true, is little worth. You muft have more than Judas's repentance, if ever you fee heaven. 3. To pretend to repentance, and never forfake fin, is vain. 4. To leave fin, and not take up the contrary duties, is not repentance. 5. Go to the Lord by faith for the grace of repentance. * A large and particular account of the nature, author, neceflity, &c of repentance, may be feen in feveral difcourfes in a volume of the author's fermons, firft publifhed in 1756, which were preached only two or three years before he delivered this difcourfe ; which may partly account for the brevity of it. Vol. III. F f OF OF CHRIST'S ORDINANCES IN GENERAL. If. xii. 3. — Therefore with joy Jhall ye draw water out of the wells of falvation, THIS fong looks to the days of the gofpel, wherein Chrifc having come and purchafed falvation, the tidings of it are carried through the world in the gofpel, and it is commu- nicated to Jews and Gentiles through the means of grace. Here we ha«j, 1. A benefit to be had in the church, water, i. e. gofpel- grace, the benefits of Chrift's redemption, as fuitable to needy, fainting fouls, as water to the thirfty. See John iv. 14. and vii. 37. 2. The way of its communication to poor finners. It is to be drawn out of the welh of falvation. Thefe are gofpel-or- dinances, the wells in this valley of Baca for the life of fouls, and refrefhment of fpiritual travellers. All the elect capable to draw, do draw out of them. This is the fenfe, whether the allufion be to the wells in the wildernefs for the Ifraelites, or to the Jews fetching water out of the fpring of Siloam at the feaft of tabernacles in the night, with mirth and muliCj to the temple, and pouring it on the altar. The text furnifhes this doctrine. Doct. " The Lord's ordinances are the wells of falvation to the elect." Or, « The outward and ordinary means where- by Chrifl communicateth to us the benefits of redemp- tion, are, his ordinances, efpecially the word, facraments, and prayer ; all which are made effectual to the elect for falvation." Here I fhall {hew, I. What is underftood by a means of falvation. II. What are thefe means of falvation. III. Of ChrifVs Ordinances in general, 227 lit. What makes any ordinance a mean of grace. IV. To whom are the Lord's ordinances made effectual, V. Whence their efficacy proceeds. VI. Deduce an inference or two. 1. 1 am to mew, what is underftood by a means of falvation. It is that by and through which the Lord Jefus doth by his Spirit convey grace and falvation into a foul. That is a mean or mids betwixt the Lord and the foul, which he ufes for communication of grace from himfelf to the foul, 1 Cor. i. 21. " For after that, in the wifdom of God, the world by wifdom knew not Gou, it pleafed God by the foolifhnefs of preaching to fave them that believe.', Chap. iii. 5. " Who then is Paul, and who is Apollos, but minifters by whom ye believed, even as the Lord gave to every man ?" The which may be ufed with expectation of good thereby. Thefe means are fome of them outward, fome inward ; fome ordinary, others extraordinary. II. I come now to fhew, what thefe means of falvation are. 1. The inward means is faith, Heb. iv. 2. " Unto us was the gofpel preached as well as unto them : but the word preached did not profit them, not being mixed with faith in them that heard it." This ordinarily requires an outward means to work it by. But being wrought, it is the great in- ward means of communication betwixt Chrift and the foul. This is the mean of entering us into the covenant, of repen- tance, j unification, reconciliation, fanctification, &c. It is the bucket whereby one draws the water out of the wells of falvation ; and the want of it in moft that come to them, makes them go away without water. 2. Extraordinary means are whatfoever the Lord in his fove- reign wifdom is pleafed to make ufe of extraordinarily for con- veying grace into the hearts of his elect, as he did a voice from heaven for the converfion of Paul, Acts ix. iv. 5. None can limit fovereignty. He may ufe what means he will, and bring about his purpofes of grace by means unknown to us. What means the Lord makes ufe of in the cafe of elect idiots, fuch as are deaf or blind, and fo incapable of reading or hearing the word, and yet may get grace and be faved, who can determine ? Or perhaps he does it without means alto- ther. But, 3. The outward and ordinary means are the Lord's own F f 2 ordinances^ 228 Of Chrifis Ordinances In general. ordinances, Rom. x. 14. 15. " How then fhall they call cm him in whom they have not believed ? and how (hall they believe in him of whom they have not heard ? and how fhall they hear without a preacher ? and how ihall they preachy except they be fent ? as it is written, How beautiful are the feet of them that preach the gofpel of peace, and bring glad tidings of good things !" They are called outward, becaufe they are fomething without ourfelves ; ordinary, becaufe though ordinarily the Lord makes ufe of them for thefe holy ends, yet he has not tied himfelf to them, but may work without them, as feems good in his fight, Acts ix. 4. 5* Now thefe are, ifi9 In the general, all the ordinances of God without exception, which he has fet up in his church for that end, namely, the word, facraments, prayer, church- communion or feilowfhip, Acts ii. 42. ; which being managed by mu- tual instruction, admonition, confclation, and watching over one another, are of great ufe to promote the falvation of fouls •, church-goverment,. difcipline, and cenfures, Matth* xviii. 17. ; religious fafting, 1 Cor. vii. 5. ; finging of pfalms, Eph. v. 19. s fwearing by the name of God, when duly called thereto, Pent. vi. 13. ; and whatfoever are God's in- ftitutions in his church. idiy, The moft fpeciai means of grace and falvation are the firft three, the word, facraments, and prayer, Acts ii. 42. ( 1.) The word preached or read. This has been a well of falvation to many, and a means of grace, Acts ii- 41. About three thoufar i iouls together drank of this well, and lived. It is the feed which the new creature is formed of; and though a defpiisd ordinance, yet the great' means of God's appointment for bringing finners into a ftate of grace, 1 Cor. i. 21. forecited. (2.) The facraments, baptifm and the Lord's fupper. In both, the people of God have drank to the falvation of their fouls, though they are not converting ordinances, but fealing ones, fuppofing the efficacy of the word to precede 5 a: is evident in the cafe of the Ethiopian eunuch, Acts viih 39. 1 Cor. x. 1 6, (3.) Prayer, public, private, and fecret. This is a very fpeciai means of grace, and a moft ordinary way of commu- nion betwixt Chriit and a foul. So that one no fooner grows concerned about his foul, but he ufes this means, as Saul did, of whom it is faid, Acts ix. 11. " Behold, he prayeth." It Of ChriJFs Ordinances in general, 229 It is a means by which divine influences have flowed plenti- fully to many a foul, and none of the Lord's people can live without it. III. I (hall now fhew, what makes any ordinance a mean of grace, a well of falvation, out of which one may in faith look to draw water for his foul, or get fpiritual good by. The Papifts and church of England think human inftitution fufficient, elfe they had never made fo many fignificant ce- remonies and actions in religion, for which there is no divine warrant, as crofling in baptifm, killing of the book in fwear- ing, &c. In the ufe of which they think one has ground to expect good to one's foul ; but all thefe, being but human or- dinances and inventions of men, are not means of grace, but of finning ; not wells of falvation, but broken cifterns, that can hold no water ; nay, they are rather puddles, that de- file the foul, inflead of nourifhing it. For, 1. No ordinance whatfoever can avail without a particular blefiing ; for the efficacy of ordinances is not natural, or from themfelves. Now, men cannot annex a bleffing to their ordinances and inftitutions, to make them effectual for the good of fouls, though both church and ftate join for iu. And we have no ground to expect the Spirit's working with tools that are not of his own making. Therefore their inftitution is vain, and their ufe too, Matth. xv. 9. « In vain they do worlhip me, teaching for doctrines the commandments of men." 2. Men's inftitutions or ordinances, in refpect of God, are forbidden and condemned by the Lord's word, namely, in the fecond commandment. The want of a divine warrant is fuf- ficient to condemn any thing of this fort, if it be never {0 likely in the eyes of human wifdom, Matth. xv. 9. juft quo- ted. See Jer. xxxii. 35. " And they built the .high places of Baal, which are in the valley of the fon of Hinnom, to caufe their fons and their daughters to pafs through the fire unto Molech, which I commanded them not, neither came it into my mind, that they mould do this abomination, to caufe Judah to fin." And they muft needs be biafted inftitu- tions, fince the inftitution is an invading of Chrift's royal pre- rogative, Matth. xxviii. 20. ; who has directed his fervants to teach his people to " obferve all things whatfoever he hath commanded." 3. Men's ufe of them is not only ufelefs, but worfe, not only to no good purpofe, but to ill purpofe ; for the ufing of ^3° Of Ch rift's Ordinances in general. of them is will-worfhip, which is finning againft the Lord, Col. ii. 20. — 23. " Wherefore, if ye be dead with Chrift from the rudiments of the world, why, as though living in the world, are ye fubject to ordinances, (Touch not, tafte not, handle not : which all are to perifh with the ufing), after the commandments and doctrines of men ? Which things have indeed a (hew of wifdom in Will-worfhip and humility, and neglecting of the body, not in any honour to the fatis- fying of the flefh." It provokes God, and brings on wrath on the ufers of them, Hof. v. 11. 12. " Ephraim is oppref- fed, and broken in judgment ; becaufe he willingly walked after the commandment. Therefore will I be unto Ephraim as a moth : and to the houfe of Judah as rottennefs." That which makes any ordinance a means of grace or fal- vation, what one may juftly look for good of to his foul, is divine inftitution only, Matth. xxviii. 20. forecited : there- fore the flrft queftion in all ordinances ought to be, " Whofe is this image and fuperfcription ?" That appointment is to be found in the Lord's word, If. viii. 20. " To the law and to the teftimony : if they fpeak not according to this word, it is becaufe there is no light in them." That is " fufficient to make the man of God perfect," 2 Tim. iii. 16. 17. ; and therefore contains the whole ordinances he is to meddle with for the falvarion of himfelf or others. The inftitution of fome ordinances is more clear in the word than others ; but whatever ordinance has divine warrant, exprefs or by good confequence, is a divine ordinance and means of grace. And to thefe his own ordinances the Lord has confined us, Deut. iv. 2. **■ Ye fhall not add unto the word which I command you, neither fhall ye oiminifh ought from it, that ye may keep the commandments of the Lord your God which I command you.'* IV. I proceed to conllder, to whom the Lord's ordinances made effectual. 1. Not to all who partake of them, If. liii. 1. " Who hath believed our report ? and to whom is the arm of the Lord revealed ?" Many come to thefe wells who never tafte of the water. I think it an unwarrantable expreffion, that all God's ordinances do attain their end, in thefalvation or dam- nation of all that come under them ; for damnation is not the end of any of God's ordinances, but falvation. And the fcriptures adduced to prove it, viz. If. Iv. 10. II. " For as the rain cometh down, and the fnow from heaven, and returned! Of ChrfFs Ordinances in general, 231 rcturneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give iced to the fower, and bread to the eater : fo {hall my word be that goeth forth out of my mouth : it fhall not return unto me void, but it fhall accomplish that which I pleafe, and it fhall profper in the thing whereto I fent it ;" 2 Cor. ii. 15. 16. " For we are unto God a fweet favour of Chrift, in them that are laved, and in them that perifh : to the one we are the fa- vour of death unto death ; and to the other the favour of life unto life : and who is fufficient for thefe things ?" will not prove it ; for the former refpects only God's end in fend- ing his word, the other the event, but neither of them the end of the ordinance. Damnation is the effect or confe- quenceofthe contempt or mifimprovement of ordinances, but by no means the end thereof. 2. But to all the elect they are effectual, unto whom they come, Acts xiii. 48. " As many as vvtre ordained to eternal life believed." John x. 26. " Ye believe not, becaufe ye are not of my Iheep." To the elect only they are effectual for their falyation, which is their end. V. I am to fhew, whence the efficacy of ordinances pro- ceeds. It does not proceed from any virtue in themfelves, or in him that adminifters them, but from the Spirit of the Lord working in them and by them, 1 Cor. iii. 7, But this I ihall fpeak to more largely in a pofterior difcourfe. I conclude with a few inferences. Inf. i. Sad is the cafe of thofe who are in fuch a wilder- nefs, as there are no wells in, nor any of God's ordinances. " Where no vifion is, the people perifh." This is the dif- mal cafe of the Pagan world. Which fhould move us to pray that the Lord may fend the light of the gofpei to thefe dark places of the earth. 2. The filling up of the wells in a land, by removing ordi- nances from a people, is a fad ftroke. Where the word and facraments are not, there is no church there; and confequently God has no people to fave there. O let us cry to the Lord, that this may never be our unhappy cafe. 3. The defiling of the wells is a fad matter for thofe who drink of them, whether it be by error in doctrine, fuperfti- tion in worfhip, dr uninftituted government of the church : but worft of all, where they are poifoned with damnable he- relies and idolatry, as in the apoitate church of Rome. Let US £32 Of ChriVs Ordinances in general, us pray for, and ftrive to maintain, purity of doctrine, wor- ship, and government. 4.Hainous is the fin of the neglect or contempt of the wells of falvation, which God has opened unto them. Let defpi- fers and neglecters of ordinances confider this, and what they will anfwer when God rifes up to call them to an account* Alas ! this is one of the great grounds of the Lord's contro- verfy with the prefent generation, which loudly calls to deep humiliation before him. 5. Great is the fin and lofs of thofe who come to the wells, but never draw of the water nor tafte it : who are ne- ver bettered by ordinances, but remain as dead and uncon- cerned about their fouls as if the means of falvation were not vouchfafed to them. 6. Lqftly, Prize the ordinances. Prepare for them, and duly improve them ; remember they are the ordinary means of falvation : therefore feek to enjoy God, and to have com- munion with him, in them, otherwife they will be in vain as to you. HOW THE WORD IS MADE EFFECTUAL TO SALVATION. Eph. vi. 1 7. — T'hefwordofthe Spirit, which is the word of God. IN thefe words we have, (1.) A particular piece of the Chriftian armour recommended, the word of God, the re- velation of his mind communicated to us in the fcriptures, with which every one who minds for heaven fhould be fa- miliarly acquainted. (2.) A particular piece of its commen- dation ; it is the/word of the Spirit ; i. e. it is that which the Spirit of the Lord ufes in fighting the battles of the Lord, 2. and How the Word is made ', &c. 233 and conquering an elect world to Chrift, and bringing them, through all oppoiltion from the devil, the world, and the flefh, into the heavenly Canaan. And therefore it cannot but be of lingular uie to a Chriftian in the ipiritual warfare. It is but the l\vord, but the Spirit cuts with it. The doctrine of the text is, Doct. " The word of God is the fword the Spirit makes ufe of for railing up a kingdom to Chrift." This more fully in the words of the Catechifm, runs thus : " The Spirit of God maketh the reading, but efpecially the preaching of the word, an effectual means of convincing and converting tinners, and of building them up in noli- nefs and comfort, through faith, unto falvation." In handling this fubject, I (hall fhew, I. In what refpects the word is an ordinance of God, and mean of ialvation. II. What are the ends for vrhich the Lord has appointed thefe means and ordinances of reading and preaching the word. III. Confider the efficacy of the word. IV. Improve the fubject in fome inferences. I. I am to fhew, in what refpects the word is an ordinance of God and mean of fdvation. FirJ}, The reading of the word is an ordinance of God, and mean of falvation, of God's own appointment. The Bible is this word, and God has given it to us, and appointed it to be read. 1. The public reading of it in the congregation is God's ordinance, and a mean of falvation. And we find it in fcrip- ture performed by the teachers of the people, Neh. viii. 8, " So they read in the book, in the law of God diftinctly, and gave the {zvSzy and caufed them to underftand the read- ing." Ver. 2. 3. " And Ezra the prieft brought the law before the congregation, both of men and women, and all that could hear with understanding, upon theiirft day of the feventh month. And he read therein before the ltreet that was before the water-gate, from the morning until mid-day, before the men and the women, and thofe that could under- ftand ; and the ears of all the people were attentive unto the book of the law." And i"o tke reading of the word claims a place among public ordinances. Hence reading and expound- Vol, IIL G g . ing 1J4 Hot*) the IVoi'd is made ing a paiTage of fcripture every Lord's day in the churchy is- a laudable and well- warranted practice in this church. 2. The private reading of it in families, Deut. vi. 6. 7. 8. 9. " Thefe words which I command thee this day, (hall be in thine heart. And thou flialt teach them diligently un- to thy children, and flialt talk of them when thou iitfeft in thine houfe, and when thou walkeft by the way, and when thou lieft down, and when thou rifeft up. And thou malt: bind them for a fign upon thine hand, and they mall be as frontlets between thine eyes. And thou (halt write them upon the polls of thy houfe, and on thy gates." Pfal. lxxviii 5. " For he eftablifhed a teflimony in Jacob, and appointed a law in Ifrael, which he commanded our fathers, that they fhould make them, known to their children." Every familv ought to be a church ; and as they are to fpeak to God by- prayer,- fo they are to hear God fpeak to them, by reading of his word. And this they ought to do every morning and evening, as well as command their children and fervants to read it by themfelve,s. 3. Secret reading of it by one's felf, Deut. xvii-. 19. "It [the law or word of God] fhall be with him, and he fhall read- therein all the days of his life." John v. 39. " Search the fcriptures." By this means the foul ccnverfes with God in his word. And thofe who do not make a practice of daily reading the fcripture, are none of the Lord's people, what- ever otherwife they may profefs. Hence it is evident, that the peopk not only may, but ought to read the Bible, and therefore it ought to be trans- lated into the vulgar languages. Which highly condemns the Antichriftian church of Rome, which takes away the kev of knowledge from the people, by prohibiting them to read the word of God. Secondly, The preaching of the word is an ordinance of God, and mean of grace, 1 Cor. 1. 21. (i It pleafed God by the fcoliflinefs of preaching to fave them that believe." But though all may read the word, yet none ought to preach it, but tkofe who, being qualified for it, are duly called thereto, 2 Cor. iii. 6. " Who hath made us able miniflers of the New Teftament, not of the letter, but of the fpirit. Rom. x. 15. "How fhall they preach except they be fent ?" 1 Tim. iv. 14. " Neglect not the gift that is in thee, which was gi- ven thee by prophecy, with the laying on of the hands of the prefbytery.,, Though the reading of the word, as well as the preaching, is a mean of falvation, yet the preach- I ' IBS ■effectual to Sal-Vatic;;* 53^ sng ef it is the fpecial means, though a dcfpifed ordinance in the world; therefore called foolijbnefsy 1 Cor. i. 21. — It is the moft ancient of the two. Noah was a preacher, before the Bible was to take his text from, 2 Pet. ii. 5. And fo was Enoch before him, Jude 14. In this work Chriit himfelf fpent the time of his making public appearance in the world, viz. preaching the kingdom of God. It is the mer- cy of the church of -God, that they have the word of God as a lamp always burning : but the preaching of it is the fnuffing of the lamp, by which it gives the greater light, And for this reafon the preaching of the word fhould be at- tended on by all, if ever they expect to be laved, II. I proceed to fhew, what are the ends for which the Lord has appointed thefe means and ordinances of reading and preaching the word. Firfiy For tinners out of Chrift they are appointed means of two great and necefliu-y purpofes. 1. Of their conviction, 1 Cor. xiv, 24. 25. " But if all prcphefy, and there come in one that believeth not, or one unlearned, he is convinced of ail, he is judged of all ; and thus are the fecrets of his heart made manifeft ; and fo fall- ing down on his face, he will worfhip God, and report that God is in you of a truth." The {inner naturally is afkep in fin, and the word awakens him ; he is bold and daring, and will not confider his fin, nor duty either ; but the word brings him to the bar, judges him, convicts him, and con- demns him. And, (1.) It difcovers his tin to him. [1.] What are his fins. It comes home fo clofe to him, as if it laid, ** Thou art the man.'* It goes out through and in through him, and apens tip his very heart, tells him of himfelf what none in the world were privy to, but only God and his own confcience, 1 Cor. ivc 25. This is what the fpoufe means by " the watchmen's finding her," Cant. iii. 3. Who has told the minifter, fay many, when the minifter drawing his bow at a venture knows not whom it hits, till the party touched cries out, but the minifter directs the arrow, Heb. iv. 12.? And many a time have we feen the reproof laid in feafonably for the iin, that one could not mifs it, if but going on ftraight in the ordi- nary. [2.] What the hainous nature of his fin is, Heb. iv. 12. God's word pulls off the paint and varnifhing from the mau's iln, and difcovers it in its loathfome nature, and killing ag- G g 2 gravationf* 2?6 How the Word is made gravations. It makes him fee the evil in it that he never faw before, Acts xxvi. 18. (2.; It difcovers his mifery out of Chrift, Acts ii. 37. The finner fees in the word, as in a glafs, his loft Mate with- out a Saviour ; perceives himfelf bound over to death with cor«ts of guilt, which fills him with fear, terror, anxiety, and remorfe. 2. Of their converfion, Pfal. xix. 7. « The law of the Lord is perfect, converting the foul." The word is the means •which God hath chofen for bringing fmners to himfelf, Acts xxvi. 18. for railing the dead foul to life, for regeneration, an very good, yet get no good by it, unlefs they hear in the due manner. The doctrine of the text is, Doct. " As the hearers of the word would profit by it, they fhould take heed how they hear it." Here I mail coniider that one point, How we fhould hear? or, " How the word is to be read and heard, that it may be- come effectual to faivation ?" Anf. •« That the word may become effectual to faivation, we muft attend thereunto with diligence, preparation, and prayer ; receive it with faith and love ; lay it up in our hearts •, and practife it in our lives." There are three things neceffary to be heeded and prac- tifed, if we would fo manage theie ordinances, as they may become effectual for our faivation. I. Some things are to go before hearing. II. Some things are to go along with it. III. Some things are to follow after it. I. Some 240 Hqiv the Word is I. Some things are to go before hearing; namely, pre- paration and prayer. Firfiy Preparation. We mould prepare ourfelves for the ordinances, as Jacob faid, Gen. xxxv. 2. 3. " Put away the ftrange gods that are among you, and be clean, and change your garments. And let us arife, and go up to Bethel; and I will make there an altar unto God, who anfwered me in the day of my diftreis, and was with me in the way which I went/' It is true, God may by his fbvereign grace catch the unprepared heart by his word, as he fays, If. lxvf 1. " I am fought of them that aiked not for me ; I am found of them that fought me not :" and there are not wanting inilances of fuch a furprifing difpenfation of grace. But it is the way of preparation in which we have ground to look for good by it, If. lxiv. 5. " Tnou meetcft him that rejoiceth, and work- eth righteoufnefs ; thofe that remember thee in thy ways >" other wife we are not in the way of getting good by it. This preparation lies in thefe five things. 1. Getting the heart impreffed with an awful fenfe of the lirajcfi-y and holinefs of that God into whole prefence we are ooin£, and whole word we are to hear, Pial. Ixxxix. 6. Though the voice is on earth, the fpeaker is in heaven, and we mould confider it lb as to come to hear what God fays to m} Acts x. 33. And the more this be on our fpirits* we may expect the more good by the word, If. Ixvi. 2. 2. Banidiing out of the heart worldly cares that are lawful at other times, Matth xiii. 7. We mould fay to all thefe as Abraham did to his young men, " Abide ye here — , and I and the lad will go yonder and worfhip," Gen. xxii. 5. The heart going after the world at fuch a time, renders the word ineffectual : but a contrary difpofkion is a token for good. 3. Application of the blood of Chritt. to the foul for re- moving of guilt, and doing away any controverfy betwixt God and the foul, Amos iii. 3. « How can two walk toge- ther, except they be agreed ?" Pfal. xxvi. 6. " I will wafh mine hands in innocency : fo will I compafs thine altar, O Lord." The Iaver flood before the entrance into the temple, that they might wa!h there who were to go in : So fpirituaily, « before the throne there is a lea of glafs like unto cryital," in which filthy polluted fouls are to waih, ere they be admit- ted to the throne, Rev. iv- 6. And happy they who come thus waihed to hear the word ; for they may expect, to hold communion with Chriic therein. ,v. Pinging the heart of carnal and corrupt lofts and affec- tions,, to be read and heard. 24 1 fcions, i Pet. ii. 1. 2. This is to put off one's fhoes when corning on the holy ground, laying by the earthly frame, and putting on a heavenly one. For what good effect can be ex- pected on the heart, filled with corrupt lufts, paffions, and prejudices, nourhhed, and not ftriven againft ? Surely none at all. Whereas, if the heart be purged from thefe, the hap- pieffc effects may be looked for. It is impoffible to profit by the word, where the heart is full of vain and carnal thoughts and projects. 5, Lqft/y, Stirring up in the heart fpiritual defires, t Pet» ii. 2. " As new-born babes, defire the fincere milk of the word, that ye may grow thereby ;* longing for communion with God, feeing his glory in the fanctuary, the fupply of foul-wants, and particularly for fomething fuitable to our cafe. And therefore a deep confideration of our own cafe is a neceffary part of preparation* 1 Kings viii. 38. and, if properly attended to, would be attended with great bleffings. This preparation for the ordinances is necefTary, confider- ing two things efpecially, (1,) The greatnefs of him with whom we have to do, Heb. xii. 28. 29. " Let us have grace, whereby we may ferve God acceptably with reverence and godly fear: for our God is a confuming fire. One would not rufli without confideration into the prefence of his prince: why then mould one rufli thoughtlefsly into the pre- fence of his God? (2.) The weight of the work. To hear God's mind declared to us is a bufinefs of the greater! im- portance ; eternity depends on it to us ; life and death hang upon our improving or not improving it, 2 Cor. ii. 16* tf To the one (fays the apoftle) we are the favour of death unto death ; and to the other the favour of life unto life." And were this duly confidered, it would ftir us all up to the moll diligent preparation. Secondly, Prayer. We mould be much in prayer before we go to ordinances, family-prayer, and fecret prayer, and there- fore ought not to fpend the Lord's day morning fo as not to have time for thefe. If ye would have good of the word read or preached, pray, and pray earneltiy, before it. Pray, 1. For affiftance to the minifter. Hence the apoftle fays, " Brethren, pray for us, that the word of the Lord may have free courfe, and be glorified," 2 Theff. Hi. 1. Pray that the Lord bimfelf would come out with him, directing him, inftructing him, and exciting him, what to fpeak, and how to fpeak. Jt is rare to fee a lively people under a dead mini- . Vol. III. H h ftry; ^4^, Hotvthe Word is. ftry ; and therefore people's own intereft fhould engage then** in concern for minifters. 2. For a meal to yourfelves, Pfal. cxix. 18. " Open thou mine eyes, that I may fee wondrous things out of thy law.,r Pray that God would direct the word to your cafe, and fend' it home on your hearts with his bleliing, that ye may be en- lightened, fanclified, Strengthened, humbled, or raifed up by it, as your cafe requires. And in order to attain this, pray and wreftle earneftly, 3* For an outpouring of the Spirit in his own ordinances, agreeably to the Lord's own promifes, Prov. i. 23. " Behold*. I will pour cut my Spirit unto you ; that yourfelves and others may be bettered by the word. Every one fhould be concerned for the fuccefs of the gofpel, not to themfelves only, but to others aifo." Love to God and our neighbours fouls fhould engage to this, 2 Their, iii. 1. above cited. Now, both this preparation and prayer beforehand being done, beware ye lean not on them, but remember that all de- pends on. the Spirit's influences, and that he is debtor to none, Cant* iv. 16. " Awake, O north wind, and come thou fouth, blow upon my garden, that the fpices thereof may flow out." John iii. 8. " The wind bloweth where it li'fteth." Cry therefore that the Spirit may render the word effeaual. II. Some things are to go along with hearing, Firji, Attending Unto the word diligently. This implies, 1. Waiting diligently upon the ordinances, fo as people make it their bufinefs to catch opportunities of the wordj>. and let none flip which Providence will allow them to over- take. That they hang on about the Lord's hands in the galleries of ordinances, labouring to keep the tryft which God makes with fkmers there, 1 Tim. iv. 13 They that are only chance-cuftome*6 to ordinances, whofe attendance is ruled by their own conveniences, without conscience of duty, caufing them to take them only now and then as their fancy takes them, cannot expect good of them. !' BlefTed is the man (fays the perfonal Wifdom of God) that heareth me, watching daily at my gates, waiting at the polls of my doors," Prov. viii. 34. 2. Diligent artention to the word, If. Iv. 2. " Hearken diligeiuiv imto me ;" liftenmg carefully to it, as a matter of the greateit weight, keeping the mind off other things in the. s time3 'to be read ami heard. 243 • >ime, and bending it wholly unto the word. In this there are thefe tour things comprehended. (1.) Outward gravity and compofure, without which at- tention is marred, Luke iv. 20. If men do believe it to be Ood's word which they are hearing, this is as little reipect to it, as they can fhew, namely, outward gravity ; and there- fore they are not to lay down their heads and fleep, nor to gaze hither and thither, far iefs to laugh, or to go out and in, here and there, in the time. This kind of behaviour is not without contempt of God, who fpeaks to men by his word. (2.) A fixing, and bending of the ear and mind to what is fpoken. Hence is that counfel of the wife man, Prcv. ii. 1. 2. " My fon, if thou wilt receive my words, and hide my commandments with thee ; fo that thou incline thine ear unto wifdom, and apply thine heart to underftanding." •People muft take care that they be not wandering in their heart while the Lord's words ibund before them. If the heart wander, and be thinking on ether things, how can the word do them good, while Satan has thus ftolen away the ^eart ? (3.) A difcerning of what they hear, fo as to diftinguifh. t>etwixt truth and error, the corn and the chaff, Mark iv. 24. " Take heed what ye hear:" and therefore to mark al- ways the agreement betwixt what is preached and the writ- ten word, for which the Bereans are highiy commended. Ac~te xvii. 1 1. For they attend not rightly to the word who do not -thus endeavour to difcern what they hear. (4.) An endeavouring to know the mind of God in his word, to hear with understanding. This is to attend not only to the words, but to the things wrapt up in theie words j as Lydia did, " whofe heart the Lord opened, that lht at- tended unto the things which were fpoken of Paul," Ac"bxvie 14. It is not enough to hear the words, but the meiTage from the Lord is to be weighed and ferioufly coniidered, and the mind of God taken up therein. There is great need of attending unto the word with dili- gence, and making icrious work of it. For, (1.) The matter 111 hand is of the geeateil weight; it con- cerns eternity; it is a treaty of peace betwixt God and our fouls; the propofai of a method to preferve our fouls from ruin, Luke xvi. 29. c£ They have Mofes and the prophets; let them hear them ;" and this propofai is not to be carclefsly managed. And God hTmfelf is the Sneaker; and what he H h 2 fpeakf 244 How the Word is fpeaks mould be diligently attended to, for his fake ; to pre- vent the breaking out of his wrath, which is threatened againit tbofe who do not hearken to him (2.) B?caufe at beft we will have much ado to hear well as we ought. We are naturally dull of hearing the Lord's word, If. Iviii. 4. 5. " They are like the deaf adder that ftoppeth her ear, which will not hearken to the voice of the charmer, charming never fo wifely." And oft-times there is a locked door betwixt him and us. Hence he is reprefented thus, (< Behold, I fland at the door and knock," Sic. Rev. iii. 20. .And there is a thick wall of feparation alfo betwixt him and us, If. lxix. 2. " Your iniquities have feparated between you and your God, and your fins have hid his face from you, that he will not hear." And there is always much noi/e about us, as long as the tempter is to the fore. Therefore the higheft attention is requisite, 3. Laftly, If we do not thus attend, we lofe, and our iofs is great. Thomas milled one occalion of meeting with Chrift, and unbelief got in upon him. And that word which we mils may be the moft fuitable to our cafe, which therefore Satan watches to carry off from us. Therefore we fhouM never mifs one occalion of hearing the word. Secondly, Receiving the word rightly, .This lies in two. things. 1. Receiving it with faith, Heb. i\\ 2. It is the mouth of the foul, by which one receives the fincere milk of the word, and drinks water out of the wells of falvation, and without which one gets no good of it to his falvation; but it is as water fpilt upon the ground, which cannot be gathered up again. It muft be received, (i.) With a faith of affent, believing it. to be true and right, afTenting to the truth and righteoufnefs of the pre- cept, promifes, and threatenings of it, Pfal. cxix. 128. 160, €t T efteem all thy precepts concerning all things to be right. Thy word is true from the beginning," It has a divine au- thority; itfelf is God's teftimony, which therefore for itfelf is to be believed ; and where the power of it comes, it capti- vates the foul into the belief of it, 2 Cor. x. 5. This is to receive the kingdom of God as a little child, Luke xviii, (2.) With a faith of application, applying it to ourfelves, Job. v. ult. " Hear it, and know thou it for thy good." The Lord's word is compared to the falling rain or dew, Deut. xxxii. 2, The foul in receiving it fhould be as the dry and io be read and heard. 245 and raping ground fwallowmg it up as it falls, Pfal. cxliii. 6. " My foul tinrfteth after thee as a thirfty land." But mod people are like the fmooch {tones, which fend it off them- ielvcs to thofe about them. Now, this application is that which makes the plaifter (tick, and nothing elfe will do it. If the word be not applied, it can do no more good, than a plaifter unapplied can heal the wound. Now, the word is to be applied by us, for all the ends for which it is appointed, namely, for our conviction, Acts ii. 37.; our conversion, John iv. 45. ; our edification in holinefs, 1 Pet. ii. 2. ', and comfort, Rom. xv. 4. •, for the informing our judgments, and rectifying our will and affections ; in fhort, for all the purpofes of our falvation j otherwife we re- ceive it in vain. 2. Receiving it with love, 2 ThefT. ii. 10. Faith receives the word as true, love receives it as good, and good for us, If. xxxix. ult. " Good is the word of the Lord which thou haft fpoken," faid Hezekiah to the prophet. It is good for us in all the parts of it, for we need them all ; the threaten- ings as well as the promifes •, its reproofs as well as its confo- lations. And there is a threefold love which we owe to the word of God. (1.) A love of efteem, highly prizing it, Job xxiii. 12. " I have efteeroed the words of his mouth more than my necef» fary food." Pfal. cxix. 72. " The law of thy mouth is bet* ter unto me than thoufands of gold and hlver." (2.) A love of defire after it, 1 Pet. ii. 2. " As newborn babes defire the iincere milk of the word, that ye may grow thereby ;" a long- ing for it. (3.) A love of complacency in it, Pfal. cxix. 162. " I rejoice at thy word as one that findeth great fpoil." We owe this love to the word for the Author's fake, Pfal. cxix. 159. " Confider how I love thy precepts £? for its in- trinfic excellency, Pfal. cxix. 140. M Thy word is very pure; therefore doth thy fervant love it ;" and for the neceflity and ufefulnefs of it to us, as " light that fhineth in a dark place," 2 Pet. i. 19. ; as our food, Job xxiii. 12. forecited ; nay, as our very life and breath, Dent, xxxii. 47. Thirdly> Laying it up in our hearts. Our hearts and me- mories are to be ftore-houfes for the word, and there we are to lay it up, as it comes to our hands, Pfal. cxix. 11. " Thy word have I hid in mine heart, (fays the Pfalmift), that I might not lin againft thee.'' How can thofe expect good of the word who juft let it go as it comes ? But we ihould catch hold of itj retain it, and not forget it. We ^4^ How the Word is We mould lay it up as a precious and enriching treafure^ Col. iii. 1 6. " Let the word of God dwell in you richlv J* As a thing that we are in hazard of lofing, and being robbed of, Matth. xiii, 4. 5 and as what we will have ule for af- terwards, If. xlii. 23. m Who will hearken and hear for the time to come ?" Suppofe it reach not your preient cafe, it may be ufeful for what will be your cafe. You are travel- ling through the wildernefs : lay up the word as the travel- ler does his directions for the way. The beffc way to lay it up is, to let it have deep imprefiiOn on your fpirits while you hear it, and to lift up your eyes to the Lord, that he may fix it in your hearts, Pfal. cxix. 93, £i I will never forget thy precepts," 2 Tim. i. 12. "I know in whom I have believed. '* III. Some things are to follow after hearing the word. 1. Meditation on it in your hearts, Pfal. i. 2. ThePfalmift thus describes the good man : " In his law doth he medi- tate day and night." This is the harrowing of the feed fown, and the mean to fink it down in the foul, to keep it fair, Luke ix. 44. " Let thefe fayings fink down into your ears." This is the way to guard the word, that it may not flip away, Heb. ii. 4. ; and a fovereign help to a leaking me- mory. Enure yourfelves to meditation on the word, and ye will find your memories furprifingly ftrengthened : one par- ticular will bring on another, and one truth meditated on will recal another to your remembrance, and afford you vafr delight and pleafure. 2. Conferring of it in your difcourfe. This was enjoined to the Ifraelites by Mofes, Deut. vi. 6. 7. "The words, which I command thee this day (hall be in thine heart : and thou malt teach them diligently unto thy children, and (halt talk of them when thou fittefl in thine houfe, and when thou walked: by the way, and when thou lieft down, and when thou rifeft up." Luke xxiv. 14. « And they talked to- gether of all thofe things which had happened." The repeat- ing over again of the Lord's word, has i'ometimes had a re- iim with it, more taking than at its fix ft coming to the man. Hence fays the fpouie, Cant. ii. 10. " My beloved fpake, and faid unto me, Rife up, my love, my fair one, and come away." Talking of it thus on your way from the church, and in your own houfes, will be molt beneficial to you. 3. Lq///y.9 The main thing is practicing it in your lives, Luke to be read and heard, 247* Luke viii. t$. " That on the good ground are they which in an honeil and good heart, having heard the word, keep it* and bring forth fruit with patience :" wiping off your fpots, and adorning yourfelves in holinefs, of life, by the glafs of the word, Jam. i. 25. " Whofo looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the word," &c. The word heard, but not practifed, will fink men deeper in damnation ; but heard, and practifed too, will bring them to eternal falvation. O then be careful to practife what you hear, other wife it will do you no good. I fhall conclude with an inference or two. Inf. 1 . No wonder moft of the hearers of the gofpel get eo good of it. They are at no pains to prepare for hearing it, wreftle not in prayer for the Lord's bleffing upon it, re* ceive it neither with faith nor love, are not folicitous to lay it up in their hearts, and as little to practife it in their lives. How then can they reap benefit by it, when they ufe not thefe commanded means ? 2. Here is the way to get good of the word, however little good is done by it at this day. Prepare for hearing it r pray earneftly for the bleffing of God to accompany it : re- ceive it with faith and love ; lay it up in your hearts 5 and seduce it to practice in your lives. «*2S33i THE DUTY OF ATTENDING ON ORDINANCES, ENFORCED. Acts x. 33. — Immediately therefore 1 fcnt to thee ; and thou haft well done that thou art come. Now therejore are we ali here prefent before Gody to hear all things that are command' ed thee of God. AS attendance upon the public ordinances is one of the fpecial means whereby Chrift communicates the bene- fits of redemption to us, I have chofen this text in order to enforce 248 Attendance on Ordinances enforced* enforce the dury of a diligent attendance upon them the far* ther upon you. Our Lord Jems, the only King and Head of his church, hath appointed minifters his ambafTadors to declare his mind unto his people ; and though he could teach his people with- out them, yet the miniitry is his ordinance, and by. the fool- ifhnefs of preaching he faves them that believe. Here we have, 1. A call to Peter related. The perfon calling is Corne- lius, a foldier. A Gentile he was, yet a profelyte ; a good man, but one who as yet knew not the doctrine of Chrift crucified. The perfon called was Peter ; him God honoured to break the ice for the calling of the Gentiles, and to take clown the firft (lone in the partition-wall betwixt Jews and Gentiles. The call itielf is in thefe words, I fent. He had lent three men to invite Peter to his houfe, ver. 7. The rea- fon of the call is thus expreiTed, Therefore, becaufe he had the command of God for that effect. He made quick dif- patch in the call ; it was done immediately after the mind of God was difcovered to him. 2. Peter's compliance with the call commended, Thou haft iv ell done that thou art come. It is acceptable to God and to us. Peter had no great inclination to this work \ he had his i'cruples about the lawfulnefs of it : but God condefcends to iblve his doubts, and clear his way. It was very offenfive to the Chriftian Jews, which neceffitated him to make an apology for his practice, Acts xi. ; yet after all it was well done to come, becaufe he came in obedience to the call of God. 3. An addrefs made to Peter when he was come, by Cor- nelius the caller, in name of himfelf and thofe who were with him. In which take notice, (1.) Of a congregation, though fmall, yet well convened. What the congregation was, fee ver. 24. " his kinfmen and near friends." Thefe, with his family, and thofe that came with Peter, made up the affem- bly. The good man made it his bufinefs to get not only his own family, but his friends, to wait on the ordinances. (2.) An acknowledgement of God's prefence in a fpecial manner in religious affemblies, We are all here prefent before God* (3.) The great end of their meeting was their fouls edification, to bear, that is, to hear and obey. And here is what the mini- fler is to preach and the people to receive ; it is what is com- manded of God. The minifter has a commifTion from God, and he mult preach, not what men would have him to preach, but what Gcd commands-*, and the people are to receive Attendance en Ordinances enforced. 249 receive nothing that is beyond his commiflion. The extent of both is all things ; the minifter is to preach, and the people to receive, all things commanded of God. Obf t. When God difcovers his mind in any particular to a perfon or people, it is their duty prefently to comply with It without delay. There fhould be no difputing after the difcovery of the Lord's mind, Gal. i. 15. — 17. The con- trary was the fault of Balaam, and of the Jews in Egypt, Jer. xliv. 2. It is a blefled thing for a people to call that mini- fter to whom God himfelf directs and inclines them. It is like Cornelius, who did not fo much as know Peter by naroe^ Acts x. 5. but he goes to God, and God directs him. 3. It is a commendable thing in a minifter of Chrift to comply with the call of God and his people, though it fhould be offcinfive to fome, and not very agreeable to his own in- clinations. Minifters are to go, not where they will and others would wjfh them, but where God wills. It was Le- vi's commendation, " Who faid unto his father and to his mother, I have not feen him, neither did he acknowledge his brethren, nor knew his own children : for they have obferved thy word, and kept thy covenant," Deut. xxxiii. 9. The doctrine ariftng from the text is, Doct. c< It is the duty of a people to attend on the ordi- nances, to be all prefent there before God, where pure ordi- nances are fet up among them, to hear all things Command- ed of God to the minifter whom the Lord has fent them. In difcourfing from this doctrine; I fhall, I. Give reafons why people fhould attend on and be pre- fent at ordinances, where God has fet them up among them, II. Shew in what refpects people are before the Lord in public Ordinances. III. Confider the difpofition of foul wherewith people fhould come to them. IV. Make fome practical improvement; I. I am to give reafons why people fhould attend on and be prefent at ordinances, where God has fet them up among them. 1. Becaufe God has commanded it, Heb. x. 25. The Lord calls his people to be prefent there, wherever it is. Thus there was the tabernacle of the congregation in the wil- Vol. IIL I \ dernefs^ 250 Attendance on Ordinances enforced, dernefs, whither the people reforted to the public worfhip •%■■ and afterwards the temple. And for ordinary the fynagoguea under the Old Teftament were the places of public worfhipii the ruins of which the church complains of, Pfal. Ixxiv. 8. It was the practice of Chrift himfelf to attend thefe places* as we find Luke iv. 16. He fends minifters to preach, and therefore commands people to hear. 2. Becaufe the public aflemblies are for the honour of Chrift in the world. They are that place where his honour dwells, where his people meet together to profefstheir fub- jecYion to his laws, to receive his orders, to leek, his help, to pay him the tribute of praife, the calves of their lips. And forafmuch as all are obliged to thefe things, all are obliged to be prefent and attend, and to caft in their mite into this treafury. And therefore the people of God look on Chrift 3 ftandard in the world as fallen, when thefe aflemblies are gone, as Elijah did, 1 Kings xix. 10. 3. Becaufe thefe aflemblies are the ordinary place where Chrift makes his conqueft of fouls, Rom. x. 14. The go- fpel is Chrift's net wherein fouls are catched. And it is always good to be in Chrift's way. Who knows when that good word may come that may take hold of the man's heart,, and make him Chrift's prifoner, bound with the cords of love ? A great number were catched at the firft fermont preached after Chrift's afcenfion, and cried out, " Whrt ihall we do ?" Acts ii. 37. So Lydia hearing the apoftle Paul, her heart was opened, Acts xvh 14. The gofpel is the power of God unto falvation. Happy are they that get the deepeft wounds in this field. " For the weapons of this war- fare are not carnal, but mighty through God to the pulling down cf ftrong. holds, cafting down imaginations, and every high thing that exalteth itfelf again ft the knowledge of God*, and bringing into, captivity every thought to the obedience of Chrift,'' 2 Cor. x. 4. 5. 4. They are Chrift's tryfting-place with his people, the galleries wherein our Lord walks, Exod. xx. 24. ; the moun- tains of myrrh, where he will be till the day break. Thofe that mind for communion with God, fhould feek him there, and wait on him where he has promifed to be found. What a difadvantage had Thomas by his abfence from one meeting where Chrift met with the reft of the difciples ! 5. The dilights of Chrift and his people meet there; for ordinances are the Leave?; on earth. Chrift delights to be therewith his people, Pfal. . Ixxxvii. 2. "The Lord leveth the Attendance on Ordinances enforced, 2£2 niiic gates of Zion, more than all the dwellings of Jacob," Luke xxii. 15. " With defire,'' laid our Lord, " I have de- fired to eat this paflbver with you before I fufrer." And they delight to be there with him, and for him. How paf- iionately does David Jefirethe ordinances ! Pfal. lxxxiv. 1. 2. «' How amiable are thy tabernacles, O Lord of hofts ! My foul longeth, yea, even fainteth for the courts of the Lord ; my heart and my flem crieth out for the living God." He prefers a day in God's courts to a thoufand : " I had rather,'? fays he, " be a door-keeper in the houfe of my God, than to dwell in the tents of wickednefs." And again, " One thing," fays he, iC have I defired of the Lord, that will I feek after, that I may dwell in the houfe of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple,'' Pfal. xxvii. 4. What good news was it to him to hear of an opportunity of waiting on God there ! Pfal. exxii. 1, " I was glad," fays he, « when they faid unto me, Let us go up into the houfe of the Lord." Lajl/y, The neceiiities of all that mind for heaven require it. Had the ordinances not been necelTary, God would never have appointed them. And fure they are not more necelTary for any than thofe that leaft Jee their need of them. Thefe are the blind fouls that have need to come to the market of free grace, for that eyefalve that opens the eyes of thofe that fee not. Have not Chrift's foldiers need of them to clear their rufty armour ? do not dead fouls need them to quicken them ? fleepy fouls, to av/aken them ? They are the pools in the way to Zion, which the travellers to Zion have much need of to quench their thirit in their weary journey. Surely the due coniideration of thefe things may engage us all to make confeience of being all there prefent, as God gives opportunity. II. I come to fhew, m what refpecls people are before the Lord at public ordinances. ' The Lord is every where prefent ; we can be no where but he is there, Pfal. exxxix. 7. But we are before him in a fpecial manner in the public afTembiies. He holds the fears in his right hand, and walks in the midft of the golden candiefilcks. Our Lord has a fpecial concern there ; the main part of his butinefs on earth lies there ; and muft he not be about his Father's bufinefs ? This consideration ihould engage us to be there. Satan will not mils to be there : where Chrili: lias a church, the devil will endeavour to have a chapel. The fowls will be where there js feed fowing, So fome underftand that, 1 Cor. xi. 10. I i 2 " For 252 Attendance on Ordinances enforced, " For this caufe ought the woman to have power on her head, becaufe of the angels." Now Chrift is in the afiemblies of his people, 1. Reprefentatively. He has his agents there, his mini* fters, who are the Lord's proxies to court a wife for their Matter's Son, 2 Cor. xi. 2.; his ambafTadors to negotiate a peace betwixt God and finners, 2 Cor. v. 20. *, Matth. x. 40. Chrift's minifters are but, as John was, " the voice of one crying in the wildernefs." The Speaker is in heaven. Hence the Lord is faid to fpeak in or by the prophets. It is the Lord's goodnefs that the treafure is lodged in earthen, not in heavenly veflels, left their fplendor fhould darken his glo- ry in men's eyes, and fo dazzle their eyes. And for the now glorified, God " holdeth back the face of his throne, and fpreadeth his cloud upon it, Job xxvi, 9. 2. Ffficacioufly. His power is there, he works there, et nihil agit in dijinns^ Pfal. Ixxv. 1. " For that thy name is near," fays the Pfalmift, " thy wondrous works declare." The ■word of the Lord is a powerful word. The minifters of Chrift drive not an empty chariot, Pfal. xlv. 4. " In thy ma- jefty ride profpercufly." Chrift is there giving life to fome, ftrength to others, and death's wounds to others, Mic. ii. 7. Pfal. xlv. 5. Hof. vi, 5. The Lord's word returns not empty ; it does always fomething. Every preaching will either harden or foften you ; it will drive you a ftep nearer heaven or hell. Now, are we before him in his ordinances, 1. As our witnefs. They had need to carry warily that have many eyes on them. While we are at ordinances, men's eyes and the devil's eyes are upon us j but what fhould effect us moft is, that God's eye is on us in a fpecial manner, no- ticing how we behave, with what tendernefs we handle holy things .- and though our outward carriage be never fo promi- sing, God is witnefs to the heart- wanderings, Ezek.xxxiii. 3 t . 2. As our Judge. God has a tribunal as well as a throne in the public ordinances, to reward or punifh his worfhippers according to their works. This has made the blood of fome to be mingled with their facrifices, as in the cafe of Nadab and Abihu, Lev. x. 3. God is jealous of his honour. A curious look into the ark coft the Bethfhemites dear; and a wrong touch of it coft Uzzah his life. And we would make the fame ufe of that that David did, 1 Chron. xv. 12. 13. " Sanctify yourfelves, both ye and your brethren, that you may bring up the ark of the Lord God of Ifrael, unto the place that I have appointed for it, For becaufe ye did it not at ^Attendance on Ordinances enforced, 253 at firft, the Lord our God made a breach upon us, for that we fought him not after the due order." It is true, the go- fpel-difpenfation is more fpiritual; and therefore fpirituai plagues are more ufual now ; but thefe ordinances cure the worft of plagues. (3.) As our Lawgiver, If. xxxiii. 22. We are his crea- tures, and therefore his will muft be our law. We are his upon many accounts ; we know not our duty. He has fet up the miniftry in his church, to declare to people what is their duty, Mai. ii. 7. But, alas ! many, by their defpifing the mefTengers of the Lord and their mefTage, fay, as Pfal. xii. 4. " Who is lord over us?" But God will lord it over fuch in fpite of their hearts, Hof. xiii. 10. "I will be thy King." But the heralds muft proclaim the fubjects duty, whether they will hear, or whether they will forbear. (4.) As the Lord and Mafter of the family, who has provided liberally for all of his houfe. Minifters are the ftewards of the houfe ; but he is the Mafter, that has made the provision in the gofpel, If. xxv. 6. He fends out his fervants, faying, " Come, eat of my bread, and drink of the wine which I have mingled," Prov. ix. 5. Look then how obe- dient children will ftand and wait for fupply of their necefti- ties from an affectionate parent ; fo ought we to ftand and wait on in ordinances for the fupply of our fpiritual wants from our heavenly Father. (5.) Lafilfi As our God, which fhould ftrike us with reve- rence, Pfal. lxxxix. 7. " God is greatly to be feared in the alTembly of the faints ; and to be had in reverence of all them that are about him." Pfal. xcv. 6. " O come, let us worfhip and bow down : let us kneel before the Lord our Maker." And this challenges the moft ferious difpofition of pur hearts to worfhip him. III. I proceed to confider the difpofition of foul where- with people fhould come to the public ordinances. It is with a fpirit ready to hear all things commanded minifters of God. It implies the following things. 1. That minifters are to preach nothing to the people but what is the mind and will of God. Lawyers muft not fpeak without authority of the law ; and minifters muft not fpeak but with a Thus faith the Lord ; otherwife they go beyond their com million. The fcriptures contain what is to be be- lieved and practifed by us. To coin new articles of faith, is the work of Antichrift, not of the minifters of Chrift. To impofe 254 Attendance on Ordinances enforced, 5mpofe and teach fignifkant rites and ceremonies in the wor* : ihip of God, is a piece of Popifli dregs in the church of Eng- land ; concerning which our Lord fays, « In vain do they worfhip me, teaching for doctrines the commandments of men," Matth. xv. 9. 2. That it is the duty of minifters to labour to know the mind of God, as to particular meiTagcs which they are to carry to their people. Minifters are not to preach, hand over head, whatever truths they can get to fay to fpend a half-hour in a fermon to the people. A word in feafon is very precious, Prov. xxv. 11. and xv. 23. And minifters had need of the tongue of the learned. 3. Whatever meftagethe Lord gives them to a people, they are to deliver it impartially, All things commanded them. It was Paul's comfort that he had done ib, Acls xx. 20. « I kept back nothing that was profitable unto you," fays he to the elders of Ephefus. 4. Lajlly, People ought to receive thefe mefTages from minifters as from the mouth of the Lord, and comply with them*, for it is not bare hearing, but hearing with obedience, that is the hearing pointed at in the text. And with this difpofltion of foul fhould people come to ordinances. Now, this hearing of the word has thefe properties. (1.) We fhould hear reverentially. God fpeaks by mini- fters mouths-, and feeing God fpeaks at all, we muft hear ib, Pfal. lxxxix. 7. forecited. See how Eglon behaved, when he was accofted by Ehud, Judg. hi. 2c. 21. " I have a rnelTage from God unto thee," faid Ehud. It is added, «< And he [Eglon] arofe out of his feat ;" denoting the reve- rence with which he was to receive the mefTage. And fo fhould we. (2.) Diligently and attentively, If.lv. 2. « Hearken dili- gently unto me," fays the Lord. God fends no meilage to us. but what is of great concernment to us to hear; he does not take up our time with trifles ; and when God fpeaks, it becomes us to be attentive. (3.) Underftandingly, fo as to know the mind of God ia what is preached, Matrh. xiii. 11. We muft endeavour to fee heavenly things in their divine luftre, and to undcrftand the things as well as the words. We fhould " look into the perfect law of liberty, and continue therein, being not for- getful hearers, but doers of the word." And were this the way of hearing, minifters would get more foul- cafes to re- foive than thev do. (4.) Attendance on Ordinances enforced. 255 (4.) Believingly, John ix. 27. He that hears as out of the mouth of God, rauft needs believe what is faid. If the word be not believed, it is all one as if it were not heard, Heb. iv. 2. The foul rightly difpofed to hear, is ready to yield itfelf the captive of divine revelation, and receive the kingdom of God as a little child, to hear with application. The Lord's word is compared to rain, Amos vii. 16.5 and the foul mould be as the dry and gaping ground, ready to drink it in, Pfal. cxliii. 6.; though, alas ! molt are like the rock, up- on which the rain makes no impreffion. Minifters make the plaifter, but faith of application makes it (tick. 5. Lajihy So as to practile what we hear. Though the ear hear, if the feet be notfet on God's way, it is not acceptable to God, Jam. i. 22. That bearing that fills the head with knowledge, but not the heart with holinefs, will ferve only to let people fee the way to hell more clearly. I come now to the improvement of this doctrine. Use I. For reproof. It reproves, 1. Thofe who abfent themfelves from ordinances, and will not come fo hear what is commanded us of God. A very fmali matter will prevail with many to fit at home, and loiter away the Lord's day, in many places. When minifters are at pains to feek fomething that might edify their fouls, they will not be at the pains to hear. O what contempt is pour- ed on the gofpel at this day by the pride of fome, and the lazinefs of others ! Whatever temptations any of you may have this way, I advife fuch, when they meet any thing that may feem to hinder them from the public ordinances, that, they do, in the firft place, weigh the matter before the Lord, and fee if it will bear weight there. If it do, they may look to God for ihe upmaking of their Jofs ; if not, they cannot. For it is a moffc deceitful principle of fome, that they can fpend the Sabbath-day as well at home. It reflects on the wifdom of God in appointing public ordinances, and is moil unlike the practice of the faints, to whom it was a great burden to be deprived of them. As for thofe who fe- parate from our communion, I wi(h they would confider that Chrift keeps communion with us, as many of the children of God can teftify; and then fay, as Zech. viii. 23. " We will go with you ; for we have heard that God is with you." 2. It reproves thcfe who come to ordinances, but hear not the word as becomes thofe who are to hear what is com- • manded of God. Such are, 256 Attendance on Ordinances enforced. (i.) Irreverent hearers. Many behave fo as it appeal's there is no fear of God before their eyes. Some are fleep- ing, others gazing hither and thither, altogether carelefs and inattentive, to whom the word is as the feed prefently picked up by the fowls. Their bodies are prefent, but their hearts are gone ; they are the idols that have eyes, but fee not ; that have ears, but hear not. (2 ) Supercilious nice hearers, who (it as judges of the word, and not as they that are to be judged by it. Hence fuch will be ready to commend the preacher, not to loath themfelves ; or elfe to reproach the preacher, and endeavour to expofe him : like the riddle that lets through the good grain, and keeps the chaff j or like flies that fatten on fetter- ing fores. (3.) Ignorant and ftupid hearers, who hear the word, but neither know nor endeavour to know God's mind in it. A good voice and good word pleafe them. Thefe are not con- cerned to know the myfteries of the kingdom of God. (4.) Unbelieving hearers, If* iiii. I. Unbelief is a defence^ againtt the power-of the word, Matth. xiii. 58.; and an un- believing heart is a proud heart, ready to ftorm at the word, like Ahab. And if the word hit them, their paffion arifeth, the minitter meant them, and wanted to expofe them, and fo they are filled with prejudice. 5. Lafily, Such as make no application of the word to themfelvesj but are ready to give it away to others. It is the weaknefs of godly foufs, fometimes to give ear to nothing but what may tend to their difcouragement •, and it is the neckbreak of others to give away threats from themfelves. 3. It reproves thofe who do not fet themfelves to hear what God commands minifters to preach, but will command minifters to preach fo and fo. Thus bands have been laid on the gofpel in our land in the late perfecuting times, when the exercife of the minittry was allowed by the magiftrate with limitations, which could neither be impofed nor accepted without fin. And as little power have the people to limit them, or give orders concerning what we fhould preach •, but every faithful minitter will fay as Micaiah, 1 Kings xxii. 14. " As the Lord liveth, what the Lord faith unto me, that will I fpeak." Use II. Of exhortation. Attend on ordinances, and come with a defign reverently, diligently, attentively, underftand- ingly, believingly, and fo as to praclife, to hear what is com. manded us of God. We defirc you to take nothing as mat- T ter Attendance on Ordinances enforced, 257 ter of faith on our authority, but to do as the Bereans, who fearched the fcriptures daily, whether thofe things were fo, A&s xvii. 11. I offer the following motives to prefs this exhortation. 1. Confider the way how the word came to the world. It was by the Mediator, John i. *3. When Adam fell, death flared him in the face ; and he ran away from God, till the word of reconciliation came forth, Gen. iii. 15. which difappointed the expectation of devils, furprifed angels, and revived the felf- murdering creature. 2. Coniider, it is the word of life, Deut. xxxii. 46. 47. Nothing concerns us fo nearly as this. If ye do not prize the word, and hear what is commanded us of God, there can be no comfort on a deathbed. It will make us table complaints againft you before the Lord *, and we will have a fad meeting at the great day. But if ye will hear, ye will be our joy and crown ; your fouls (hall be faved in tne day of the Lord, and we will blefs the day that ever we met. Come to ordinances with a keen appetite after the bread of life; and pray for us, that the Lord may deal kindly with us, and furnilh us with proper nourifhment for your fouls. A CAVEAT AGAINST RECEIVING THE GOSPEL IN VAIN. 2 Cor, vi. 1. — We then, as workers together with him, befei you alfo, that ye receive not the grace of God in vain. I Have been calling you to a diligent attendance upon the ordinances, and now I come to befeechyou not to receive the grace of God in vain : for if you fhould attend the means of grace ever Co carefully, yet if you receive the erace of Vol. IIL K k God 258 Of receiving the G of pel in vain. God in vain, all your labour is loft, and ye muft perifh in your fins at laft. The words I have read are a pathetical exhortation, in which, 1. The party exhorting is theapoftle, in his own name, and that of all faithful minifters, who are called workers together ivith God. Compare 1 Cor. iii. y. In the purchafe of falva- tion Chrift had non$ with him ; but in the application of it he makes ufe of gofpei- minifters, working with him, as in- strumental caufes, in exhorting, &c. and bringing the word to the ears of people. 2. The manner of the exhortation, hefeeching ; which de- notes mildnefs and gentlenefs in dealing with fouls, and withal earneftnefs and fervency of addrefs. 3. The matter of it. The grace of God here denotes the gofpei, as it is exprefsly called, Tit. ii. 11. It is fo denomi- nated, (1.) In refpecl of its rife, which was mere grace. (2.) Of its fubjecl, being the doctrine of grace, offering the free favour of God to tinners in Chrift. (3.) In refpect of its end, which is grace. (4.) Of its revelation to particular places. To receive it in vain, is to have the gofpei among them, but not to be the better of it to falvation, as the feed is in vain received by the ground, which grows not up, but is loft. The doctrine is, Doct. " That people to whom the gofpei is fent, had need to take heed that they receive it not in vain." In difcourfing from this doctrine, I fhall fhew, I. How. the gofpei may be received in vain. II. Make improvement. I. I am to fhew, how the gofpei may be received in vain., And here it will be necefTary to fhew, 1. In what refpects the gofpei cannot be in vain. 2. In what refpects it may be received in vain. Fir/Iy I am to ihew, in what refpects the gofpei cannot be in vain. And it cannot be in vain, 1 . In refpect of God •, he cannot fall fhort of what he pur- pofeth to bring to pafs by it, If. xlvi. 10. " My counfel fhall itand, (fays he), and I will do all my pleafure." That look- ing for fruit, mentioned, Ii'. v. 4. is afcribed to God after the manner of men ; but an omnifcient omnipotent Being cannot properly be disappointed, If. lv. 10. 11. " For as the rain cometh Qf receiving the Go/pel in vain, 259 •rOrrieth down, and the fnow from heaven, and returneth not thither, but watereth the earth, and maketh it to bring forth and bud, that it may give feed to the fower, and bread to the eater : fo ihall my word be that goeth forth out of my mouth : it ihall not return unto me void, but it mall accom- plifh that which I pleafe, and it ihall profper in the thing whereto I fent it." (2.) All his elect will be brought in by it. Hence, when the apoftles Barnabas and Paul preached at Antioch in Pifi- dia, and met with much oppofition, it is obferved, however, that " as many as were ordained to eternal life, believed," Acts xiii. 48. The found of the gofpel-trumpet will gather the elect, however vain che found be to others : for Chrift's people fhall be made willing in the day of his power, Pfal. ex. 3. Though the rain fall in vain on the rocks, yet it does not fo on the good ground. And that glorious inftru- ment will be honourably laid by at the great day, having done its work. (2.) His mercy and juftice will be cleared by it, fo as th3t gofpel-defpifers (hall appear moft juftly condemned, Acts xiii. 46. ; while men have rejected the counfel of God againft themfelves. The offer of reconciliation will juftify God's procedure abundantly againft. gofpel-defpifers. 2. It cannot be in vain, in refpect of faithful minifters, who, according to the grace given them, purfue the great end of their office, viz. their acting as ambafladors for God, and praying iinners, in Chrift's Head, to be reconciled unto God, 2 Cor. v. 20. (1.) In refpect of their acceptance with God. Though their labours do no good, God will accept of their ilncere endeavours to ferve him in his work, Gal. iv. 11. compare 2 Cor. ii. 15. 16. Preaching the gofpel faithfully, and warn- ing every man, is our duty; converting of fouls is God's work. If minifters faithfully difcharge their duty, and yet fuccefs anfwer not, God will accept their work, Ezek. xxxiii. 8. 9. If. vi. (2.) In refpect of their reward of grace. Some minifters God lets to tread out the corn, while they freely eat of their labours., and have the fatisfaction to fee the pleafure of the Lord profpering in their Mailer's hand. The mouths of others are muzzled ; and they have nothing but weary work, like that of the difciples, when they laid to their Lord, *« We have toiled all the night, and have taken nothing," Luke v. 5. Burit fhall not be in vain : God does not pro- K k 2 portion 26q Of receiving the G of pel in vain. portion his faithful fervants reward to their fuccefs, but to their pains and faithfulnefs. For as it was with the Matter, fo is it with the fervants : If. xlix. 4. " I have laboured in vain, (fays he), I have fpent my ftrength for nought ; yet furely my judgment is with the Lord, and my work with my God." 3. It cannot be altogether in vain in refpect of honeft. hearted hearers, Micah ii. 7. " Do not my words do good to him that walketh uprightly ?" When the word falls on good ground, it will bring forth fruit, though not always alike. It is hard to fay, that ever God fends his gofpel to any place, but there are fome to be bettered by it, even then when he is taking his farewel of a people, as in the cafe of the Jews. There were feven thoufand in Ifrael that had not bowed the knee to Baal in the time of Elijah, even when that prophet thought there had not been one. 4. It cannot be utterly in vain as to any that hear it, If. lv. 1 1. forecited. It will have fome effect following it. Even thofe who moft of all receive it in vain as to good fuccefs, yet it is not in vain, (1) As to a teftimony for God againft them, to be pro- duced at the laft day, Rev. iii. 20. " Behold, I ftand at the door and knock. If any man hear my voice, and open the door I will come into him, and will fup with him, and he with me." Behold, angels and men, be ye witneiles, that here is an offer of me to finners. Though they fhould refufe to hear the meffage with their bodily ears, yet if it come where they are, it will be a witnefs againft them, Matth, x. 14. 15. The duft of their feet fhall witnefs they were there with Chrift's mefiage, and that falvation was in their offer. The fervants of Chrift muft fet up the ftandard, whether any will gather to it or not, Ezek. ii. 7. See ver, 5. (2.) As to manifeftation of unfcundnefs, Eph. v. 13. As the light of the fun will difcover things in their own co- lours, though we wink never fo hard ; i'o the gofpel will hang the fign of folly at every man's door out of Chrift. The gofpel was in vain to none more than the greateft pre- tenders to religion in Chrift's time ; but fee the effect of it, Mai. iii. 2. " But who may abide the day of his coming ? and who fhall ftand when he appeareth ? for he is like the refi- ner's fire, and like fullers foap." Matth. iii. 12. "His fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner : but he will burn up the chaff with unquenchable fire." The wind will difcover chaff by corn, Of receiving the Go/pc! in vain. 261 corn, though omnipotency muft be at the work to change it into good grain. Hence the gofpel oft-times draws the pil- low from under people's heads, that never thoroughly awaken, tormenting them that dwell on the earth. Hence we read of fome that " fay to the feers, See not ; and to the pro- phets, Prophecy not unto us right things, fpeak unto us fmooth things, prophecy deceits : get out of the way, turn aiide out of the path, caufe the holy One of Ifrael to ceafe from before us," If. xxx. 10. 11. There is much noife at this day about faithful preaching ; and I do not doubt un- faithful preachers are wanting ; but I greatly doubt if Chrift's thoughts and men's thoughts will agree about what it is. Concerning this I would afk you, S^uefl. 1. Whether that preaching which croffes the heart- corruptions of the hearers, even the beft of them, or that which is fuited and moft agreeable to the humours of the hear- ers, and tickles them moft, is the moft faithful preaching ? See Gal. i. 10. " Do I now perfuade men, or God? or do I feek to pleafe men ? for if I yet pleafed men, 1 fhould not be the fervant of Chrift." Where I fhall only obferve, that Paul makes no difference of men, profeffors or others. 2. Whether can a foul, ignorant of Chrift and its own na- tural ftate, a profane man and a formal hypocrite, fit fofteft under that preaching, whofe main fcope is to level at people's particular cafe, on which the balance will turn at the great day, or that which lies further off from the vitals of practical godlinefs, and rubs on none Co little as the hearers ? 2 Tim* ii. 15. 3. Whether the great ftrefs of faithful preaching lies in in- fifting chielly on fuch fins of the time as may be reformed, and yet we go to hell at the hinder end, or on thofe things that have been, are, and will be, the bloody fins of all times, which if they could be got reformed, Chrift would get heart- friends, and we fhould certainly fee his face for ever in hea- ven ? 4. ult. Whether is it the moft faithful preaching that fills the hearers with convictions of guilt, felf- loathing, and deep humiliation before the Lord, or that which fends them away commending the preacher, and puffed up with felf-conceit I If faithful preaching were weighed in the balance of the fanc- tuary, the hearts of moft hearers would fay, that they have more of it than they can bear. I do profefs, I have had lefs diffi- culty to preach things relating to the public, when I knew thofe .were hearing me whofe hearts would* have been galled with it. 262 Of receiving the Go/pel in vain. it, than amongft you, where there appears more zeal for theib things than for true holinefs of heart and life, left my deceit- ful heart fhould be led afide to preach to pleafe men. And not without grief of heart have I often feen the fnare, when, upon my beginning to fpeak of fuch things, an unufual at- tention and livelinefs has fuddenly run through among us, which has prefently died out with that particular, and be- come as flat and dead as before at the moft weighty points of practical godlinefs. But I muft difcharge my conscience ac- cording to my fmall meafure, both as to the cafe of the pu- blic and private, whatever ufe men make of it. (3.) As to execution on fouls, if not on lufts. ChriiVs fword is two-edged, and with one of the two it will wound, Pfal. xlv. 5. If it mifs a man's lufts, it will not mifs his foul, Hof. vi. 5. If it open not the blind eye, it will put it out: if it foften not the hard heart, it will make it harder, If. vi. 10. The gofpel never left a nation, parifh, or perfon, as it found them, but either better or worfe. " If I had not come," fays Chrift, " and fpoken to them, they had not had fin ; but now they have no cloak for their fin," John xv. 22. The minifters of the gofpel, in its moft unfuccefsful times, drive not an empty chariot ; Chrift is in it, and his arrows are flying about him, either to kill or make alive. (4.) Lajlly, As to the aggravation of men's condemnation, Matth. xi. 22. 24. The more the light of the gofpel is de- fpifed on earth, the more violent is the flame in hell. Where the ladder to heaven is fet up and not ufed, there will be a more deep finking into the pit. There is no fin like the de- fpifing of the remedy of fin. Refufed grace will burn like coals of juniper, Heb. x. 29. Secondly, I come to fhevv, in what refpects the gofpel may be received in vain. A thing is received in vain when it falls fhort of its native effects and ends, as phyfic does when it purgeth not, Gal. iv. 11. Now, in the general, the gofpel is received in vain, 1. When it profits not men to falvation, which is the great end of the contrivance of the gofpel, Phil. ii. 16. When men die eternally with the meat of their fouls in their mouths, and ftarve while the manna rains about their tent-doors; while the foul remains and dies in the prifon, though Chrift comes and proclaims liberty to it; thus it is often received in vain, Luke xiv. 2. When the fruits of it are not brought forth in people's lives, Matth. iii. 8. When the gofoei has its native effect: on Of receiving the Gofpel in vain, 263 on men, it changes their hearts and lives. It is the rain of heaven that will have meet fruits following it, if it be not re- ceived in vain. The fruits of the gofpel are two, faith and holinefs. (1.) Faith, Rom. x. 17. " Faith cometh by hearing." The gofpel is that which holds forth the mean of the foul's re- union with God by faith in Chrift, the only way to bring finners back to God again. Now, when this is not effected, the gofpel is received in vain. Hence the prophet complains, If. liii. 1. " Who hath believed our report r" (2.) Holinefs, Tit. ii. 11. When this feed of the word is fown in the heart, it will fanctify it, John xv. 3. Eph. v. 16. It is that word by which the elect are created in Chrift jefus unto good works, having a converting and fanctifying power when impregnated by the Spirit. Now, according as thefe things fail, the gofpel is received in vain. More particu- larly, the gofpel is received in vain, 1. When the doctrine of it is corrupted, Gal. iv. 11. as in vain does that ftomach receive meat, that corrupts it in- ftead of digefting it. And thus is the gofpel entertained in the land at this day, while error and delufions abound, and the confeilion of faith, that excellent ftandard of pure doctrine, is attacked and vilified on every hand ; and more particularly when the doctrine of grace is corrupted, againft which al- moft all fects do bend their force, and in opposition to which they do ufually meet. Two things here deferve tears of blood. (1.) Much legal preaching, where duty is indeed prefTed, and iin reproved, but the evangelic nature of duties is little cleared up, and men are driven into themfelves to fpin their own ruin out of their own bowels, and Chrift and his grace are not preached, becaufe not underftood. And, which is mod lamentable, there is little fenfe among profelTors to dif- cern this legal (train that reigns in the ifermons of many, but bona vox et bona verba* (2.) Much legal practice among profefibrs. Their duties, like Dagons, are fet in the room of Chrift. There is lktle experience of turning out of ourfelves, but a conftant turning in to ourfelves for what we do. And no fmall weight is laid on duties, nay, upon a very opinion in the matter of God's favour. The reafon is, they have never had the work of humiliation deep enough on their fpirits. 2. When the fimplicity of gofpel-worfhip is forfaken, and is adulterated with men's inventions, Matth. xv. 2. 2 Cor. xi. *.$4 Of receiving the Go/pel in vaitt» xL 3. And even thus the idolatry of the mafs, and the fa- perltitious fervice of the church of England, have dared to fet up their face, with the countenance of not a few, in a land of light. England once had the fimplicity of gofpel- worfhip eftablifhed among them. Had it not been fo far received in vain, they had not fit down again on their old dregs •, and had our rulers had a due regard to the fimplicity of the gofpel, they had not, in their union with them, coniented to their fixing themfelves on thefe dregs of theirs, contrary to moral duty forbidding to confent to fin, and to the fuper- added obligation of the covenant. And it may be, were the temptation laid to our doors, it would appear that we have received the gofpel in vain too. For when once people de- cline from God's inftitutions, and obtrude their fancies for Bible- duties, it is hard to fay how far they may go. But be- ware of this. Let us be fpiritual in our walk with Godj it is the beft prefervative that I know againfb it. 3. When they are aihamed to appear for it, and have not a brow to keep and hold fail what the Lord has given. In vain is it received, that people have no confidence to hold faft when they have it, Rev. hi. 11. How many are aihamed of gofpel truths and ways! they will be gibed out of them. We muft contend for the faith ; and this is a day wherein the Lord feems to be calling this church to contend for thofe privileges which he has given her, and none have power to rake from her, particularly that of appointing fafts and thankfgivings ; though we fhculd manage our contendings in fuch a way as becomes the matters of the God of order. Prayers, tears, and the word of their teflimony, are the moft proper arms of the church. 4. When the gofpel cannot look grofs immoralities out of countenance among people. Surely in vain is it there recei- ved where the devil reigns at eafe notwithftandirfg, Luke xix. 8. 9. Truly much in vain is the gofpel received among us this way. Ah ! Sirs, is it not fo when profane fwearing is fo frequent, Sabbath-breaking, contempt of gof pel-ordinan- ces, uncleannefs, every one devouring another, lying, cheat- ing, abound, and common honefty is rare to be found ? &c. Truly it is a fign that there is little power with minifters preaching, and little room it gets in people's hearts. 5. When it leaves profeflbrs upon their dregs of formality, as well as the profane in their profanity. It is but cold en- tertainment ihe gofpel gets when it gets room once or twice a-dav in people's houfes, but has no accefs to their hearts, ry tO t)f receiving the Go/pel in lain. 26*5 to raife up there the power of godlinefs ; truly it will never fet them the length of heaven, 2 Tim. iii. 5. Ah for the deep lethargy that this generation is fallen into ! converfion- work is much at a ftand, foul-exercife is grown a ftranger to the mod part; there is no growth but innaughtinefs and felf- conceit. 6. When gofpel-ordinances and gofpel- minifters are con- temned. Were not the gofpel received in vain, the houfe where his honour dwells, and the galleries where he walks, would be prized ; and the feet of them that bear the glad tidings would be precious. But, alas ! all is contrary here. His ordinances are trampled upon, his fefvants are dilcou- raged, and broken on every hand. Few want brow enough to break over the awful hedge that God has fet about them ; u Ke that defpifeth you, defpifeth me." We are as little troubled with the fcrupulous in coming to us for informa- tion from the word concerning different practices, as with cafes of foul-exercife. 7. When they are not thankful for it. The Lord hath done great things for us ; but the generation is waxed wan- ton, fo as there feems to be a fort of fondnefs to fee the church in confulion again. Well, come when it will, it is like we will cool of that heat, and learn to prize what is now lightly let of, 8. Laftly> Moft of all when Chrift is not received by faith into the foul, Matth. xxii. Were there never Co much frri&nefs of life, mortification, reeling amongfl the affections, and this be wanting, all is to no purpofe. Unbelief, or rejecting of Chriit, is the great quarrel that God purfues in time and eternity againft the hearers of the gofpel. But, ah ! is not the preaching of Chrift faplefs at this day ? are not our eyes held, that we cannot behold his glory ? he is defpifed and rejected of men ftill. I fhall conclude with an improvement of this fubjec"t: Take heed ye receive not the grace of God, the gofpel, in vain. Two things ye would efpecially take heed to in this matter. 1. Take heed the gofpel leave you not ftill out of Chrifh It is certain, (1.) That the gofpel finds people growing upon the old ftock, and out of Chrift, Ezek. xvi. (2.) That withT out Chrift men are without hope : let them profefs or be what they will, if they be no' ingrafted into Chrift, they are nothing, Eph. ii. 12. John xv. 6. (3.) That the gofpel Vol. Ill* LI is zS6 Of receiving the Go/pel in vai;n is the great mean appointed cf God to bring finners to Chrifr,. the miniftry of reconciliation, 2 Cor. v. 18. It is by this that finners are brought to the marriage of the King's Son*. Matth. xxiL O take heed ye receive not the gofpel in vain, Tie cry, Cant. iii. 2. ult. M Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his efpoufals, and in the day of the gladnefs of his heart," is come to your ears -r beware ye (it not ftill. Thefe invitations, Pfal. xxiv. 7, " Lift up your heads, O ye gates, and be ye lift up, ye ever- laftlng doors, and the King of glory mail come in ;" and Rev. iii. 20. " Behold, I ftand at the door and knock: If any man hear my voice, and open the door,. I will come in to him, and will fup with him, and he with- me;'* beware they leave you not fo. There is a treafure in this field, one pearl of great price in this market, and it is in your offer. 2. Take heed it leave you not without a faving change in your hearts and lives. It is impoflible you can be faved -without this, John iii. 3, « Except a man be born again,, he cannot fee the kingdom of God." Heb. xi. 14. And this gofpel is the mean 0/ it, 1 Pet. i. 23. 24. 25. Faithful mi- niflers will be in pain till Chriff. be formed in people, Gal, iv. 19. What is their preaching, befeeching, exhorting, &c» but pains to bring forth ? But, alas ! we may fit down with that, If. xxvi. 18. " We have been with child, we have been in pain, we have as it were brought forth wind, we have not wrought any deliverance in the earth, neither have the in- habitants of the world fallen." O for that day when that promife fhall be accomplished, ver. 19. " Thy dead men fhall live, together with my dead body fhall they arife : a- wake and fing, ye that dwell in duft. : for thy dew is as the dew of herbs, and the earth mall can: out the dead." And this is a change that muft be carrying on while here, Eph, iv. 21. ; and that by the fame means it was begun, unlefs ye receive the grace of God in vain, John xv. 2. O! Sirs, what branches of the old man is this knife fnedding off? what hellifh weeds is the gofpel in its ordinary preaching to you plucking up ? Sure they are not wanting in our hearts and lives, and fure there will be fome execution doing on them^ if ye receive not the gofpel in vain. Dear" friends, God has fent you the gofpel, and has fet up his ordinances among you ; defpife not the treafure, be- cause it is in futh an earthen vefTel. I would fain fee the gofpel doing good, a day of God's power to Ettrick again, h Of receiving the Gofpel in vain. £07 ! dare not think 1 have been altogether ufclefs here : but truly, when I look upon the cafe of this par till in general, and on the fuccefs cf my miniitry in ir, my heart finks, being afraid that I have bellowed laOour in vaii\, yea, worfe than merely in*vain : and God, though molt jufi:iy, has dealt bit- terly with me, and put a heavy, heavy piece of work in my hand. But O that the doleful eff-cls of this readied no far- ther than to me i O that it were well with you, though my eyes were held not to fee it for my comfort ! But the works of the flefh are maniteft, and continue and grow under a preached gofpel, to which the appetite is loft, while the beau- ty and glory of practical godlinefs is under a dreadful vail amongft us. I would not willingly ftand in the way of your mercy \ but if I be indeed the ftnmbling-block that lies be- tween you and Chrift and the power of godlinefs, I pray the. Lord may remove that block out of your way, what way he thinks heft,, that another face for Chrift, for the gofpel and true godlinefs, might be put upon the pariih of Ettrick. But .{land I muft in my poft, till he that fet me -in it call me off; and I defire to be doing while it is to-day, ere the night come on when there ihall be no more working. Wonder not that this matter is laid out with this weight : We are workers together with God, and therefore have need to blufh and be humbled, that we cannot be more deeply concerned that ye receive not the grace of God in vain *. Con fid er, 1. We are workers with Gocl. It is not our own, but our Lord's work that we are about. God has made our Lord and Mafter heir of all things, and he has fent us forth to court a fpoule for him. Tnere is none that can fay fo much to the commendation of their Lord as we may : for he is white and ruddy, the chief among ten thou hand, yea, he is altogether lovely : and there is no bride fo unworthy as the daughter of Ziom And fnail our Lord get the nay- fay off the hands of ugly, heli-hued, beggarly fouls, and the prince of darkneis be preferred to the Prince of Peace ? Our Lord has got the gift of the kingdom from his Father, and of this land among others, Pial. ii. 8. 3 and he has fent L 1 2 U6 _ * The author here plainly alludes to the diftracted ftate of the pa- rish, and the fea of trouble he was tofled in, on account of the unma- >le fpirit of t e ; :, doners, fed by the malignant leaven which ihe Old Diffenters fpread through it, and of which he repeatedly atwj keavily complains 111 his Memoirs. 3 6 8 Of receiving the Gofpel in vain, us out to befeech you and command you in his name to fub- mir to our royal Matter : and muft we take him word, that ye will not have this man to reign over you? Luke xix. 14. 2. Go I works with us. We are but the voice of one crying; ihe Speaker is in heaven, and fpeaks from heaven, though by men, Heb. xii. 25. Therefore the flighting of pur melFage is a flighting of the Lord himfelf : See Maith. xxviii. 20. il Lo, I am with you ahvay even unto the end of the world." Have ye never had the fecrets of your hearts made manifeft by the preaching of the word ? why then fall ye not down before our Lord ? why fay ye nor, We will go with you, for the Lord is with you I O fight not again It God. 3. The.mefTage we bring you is the grace of God ; and fhall it be received in vain ? This gofpel, (1.) Is moft necefTary grace. Wh?-t a difmal darknefs overclouded the world by Adam's fall, more terrible than if the fun, moon, and {tars, had been for ever wntpt up in the blacknefs of darknefs, in which we fhould for ever have lain, had not this grace appeared as a fhining fun to difpel it, Tit. ii. 11. So the word rendered appeared properly iigni- fies. And fhall we now like night-owls flee from the face of the rifing fun, and like wild beafts get into our hellifh dens, when this fun is up ? Are we ftruek blind with its light, and fuch creatures of darknefs, that we will love dark- nefs rather than light ? (2.) It is uncommon grace. This fun enlightens but a fmall part of the world. The mod part are yet without the gofpel ; and this land had it not always. Nothing but gface brought it to, and has kept it with us. And fhal! we receive it vain ? Ah ! will not the wild Americans think us unworthy of a place in the fame hell with them ? (3.) It is the greater! grace that God ever beftowTed on the world God has given fome nations gold mines, pre- cious Hones, fpices, plenty of corns, &x. ; and he has given fome the gofpel without thefe ; fo that we may fay cf them, f Ifrael then fhall dwell in fafety alone : the fountain of Ja- cob fliall be upon a land of corn and wine; alfo his heavens fhall drop down dew. Happy art thou, O Ifrael : who is like unto thee, O people faved by the Lord, the fhield of thy help, and who is the fword of thy excellency! and thine enemies fliall be found liars unto thee, and thou fhalt tread upon their high places," Dent, xxxiii. 28. 29. Barley-bread and the gofpel is good cheer, if people receive it not in vain, If, Of receiving the Gofpel in vain, 269 If. xxx. 2©. 21. There is a treafure in the gofpel, Chrifl in it is thegreateft of all mercies, Matth. xiii. 44. Ah ! fhall fuch a price be put in the hands of fools, that have no heart to it. (4.) It is God's laft grace to the world, Heb. i. /. No other difpenfation of grace fnall ever the world fee more. Now, Sirs, the laft fhip for Immanuel's land is making ready to go ; therefore now or never, Heb. x. 26. 27. " For if we fin wilfully after that we have received the knowledge of the truth, there remaineth no mere facrifice for fins, but a certain fearful looking for of judgment, and fiery indigna- tion, which fhall devour the adverfaries." This gofpel is the Lord's farewel fermon to the world. The Lord has made a feaft for the world thefe five thoufand years, and the laft difli is ferved up now. O then receive it not in vain ! (5.) Lnftlyt It is grace that may be loft, Matth. xxiii. 37. 3 3. The fun of the gofpel has gone down in fome places, where it fhined as clearly as ever it did in Scotland, and God knows if ever it rile again there. That we have received it much in vain, is plain from the heavy hand of Go4 on us at this day in temporal calamities, Hof. ii. 9.; yea, and his threatening us with the removal of the gofpel, ver. 11. O then receive it not in vain ; but, while ye have the light, be walking in it : for to look no farther than the entertain- ment the gofpel is getting at this day, it is a fad fign there is a black night abiding us: fothat I think minifters and people ihould fet themfelves about it as a way-going commodity. THE THE DANGER OF NOT COMPLYING WITH THE GOSPEL- CALL. Prov. ix. 12. — If thou be wife, thou Jh alt be wife for thyfelf i but if thou fcornejl) thou alone JIj alt bear it. rTPHIS verfe is the epilogue or conclufion of the gofpeL X treaty with linners, carried on with them by the mef- fengers of Chrift in his name. It is a folemn declaration or proteftation that it is fhut up with. The entertainment the gofpel meets with, is twofold, and there are two forts (and but two) of gofpel-hearers. (i.) Compilers with the gofpel- call; thefe are called the wife. (2.) Refufers ; thefe are ftyled fcorners. The declaration looks to both, and is carried as it were, after the offer is made, to every individual man and woman's door that hears the gofpel. It is not, They that are wife,Jhall be wife for themfehes ; but hereby the Lord fpeaks to every one in particular, If thou be wife , thou Jh alt be wife for thyfelf, &c. Which clafs foever one puts himfelf into, here is his cafe declared, (j.) If thou be wife, and comply, the gain fhall be thine own ; it is not the Lord's, but the fruit mall drop into thine own lap (2.) lfthoufccrneji^ud re- fufeft, the lofs (hall be. thine, it will lie chiefly at leaft on thine own head. So the exclufive particle is taken, Pfal. li. 4. — - u Againft thee, thee only have 1 finned." I deiign not to infift on thefe words, but only with them to fliut up the call to the improvement of the golpel and re- ligion which I have been giving you. Thus 'the great duty is laid before you : and now I would apply the words of the text unto you on this occaiion, and to every one of you. Ye have heard the nature of faith and repentance, the utility of public ordinances for falvation, and the necefiity of not re- ceiving of the gofpel in vain. Now, {inner, what wilt thou do ? wilt thou comply with the goipel-offer or not ? Well, I proteft and declare in the terms of the text, If thou be wifey thpujbalt be wife fir thyjilf : but ifthoufcor?ief> thou alone jhalt bear The Danger of not complying, &c. 27 r beat- it% I fhall branch out this proteftation in three particu- lars, FirJIy If thou be not a complier with the gofpel-call, thou art a fcorner of it : there is no mids. This is evident from the text, which divides all gofpel- hearers into thefe two forts. Now/ thou art no' a compiler with the gofpel-call, as long as, 1. Thou entertaineft any prejudice againft. religion, and wilt not come to Chrift, John v. 40. Thou art a refufer in that cafe, thou wilt not be obedient, but turneft away thine ear and (lioulder. Men may receive and comply with a form, of religion and a profeffion, who yet are under reigning pre- judice againft the power of godlinefs, 2 Tim. iii. 5. Now, fince religion lies inwardly, and conhlts not in word, but in power, thefe are not compilers, for they fay they will not come into the inner court. 2. Thou art in a doubt whether to come or not, or de- layer!: and putteft it off. Halters between two opinions are not compilers with the gofpel-call. Nor will the call admit o£ a delay, like that of the flu jgard, " Yet a little fleep, a little flumber, a little folding of the hands to fleep," Prov. vL 10. For fee the efrecl of fuch a fluggiili delay, ver. 11, " So fhall thy poverty come as one that travclleth, and thy want as an armed man." It is, " To-day, if ye will hear his voice, harden not your heart." If thou delay then till to-morrow, thou rejected the call, thou art a fcorner of the ©ffer. 3. If in any cafe thou dott: not come, doft not turn from thy fins unto God in Chrift, fmcerely, thoroughly, and uni- t'erfally, thou doit not comply, Jer. iii. 10. The hypocrite, that fatisfies himfelf with his partial turning, is a non-com- plier, a rebel againft King Chrift, as well as the profane, and fhall bear the weight of it, Pfah cxxv. 5. " As for fuch as turn afide into their crooked ways, the Lord fhall "lead them forth with the workers of iniquity." Now, in this cafe of thy not complying with the gofpel-call, our God looks on thee as the fcorner of it, Pfal. i. 1. Prov. i. 22. 26. What king proclaiming an indemnity to rebels, would not look on thofe that refufed to take the benefit of it, as fcorners of his clemency ? Is it poffible for him to look on them as neutrals with refpecl: to his intereft? nay, he rauft look on them as engrained enemies to his perfon and government. So is the cafe here. And that thou art guilty of fcorning in this, will be evident, if you confider, that, by your not complying with the gofpel- call, 272 Tie Danger of not complying ( 1.) Thou abufeft the mercy, goodnefs, and patience of God. God offers thee mercy and grace in his own way, upon thy coming to him in Chrift, leaving thy fins. But thou grafpeft at his mercy in thy fins, as if thou wouldft offer violence to the mercy of God, faying, as Deut. xxix. 19. " I mall have peace, though I walk in the imagination of my heart, to add drunkennefs to thirft." Thou fnatcheft peace out of his hand, and by thy grafping of gofpel-privileges, making no confcience of gofpel-duties, fcorneft the call. (2.) Thou flighteft, making no account of the gofpel- eall, but indeed lookeft on it as a trifling, inconfiderablc thing, Job xii. 29. Is not this the treatment the gofpel meets with from the moft part ? " They make light of it," Matth. xxii. 5. The great offer of the gofpel is defpifed, the good things it offers are undervalued, and any the leaft worldly pteifure or profit is preferred ; and for the threat- enings wherewith it is backed, they are in effect looked upon but as bugbears and fcarecrows, the founding again of the mountains ; and thus they are fcorned. (3.) Thou expofeft it to fhame and difhonour ; and is not that fcorning ? Prov. xx. 1. A generous fpirit knows how far a man is out, when his offered kindnefs and good- will is neglected. And thus thou treateft the God that made thee. He oilers thee his friendfhip before the world, angels, and men, and thou regardeft it not ; the Son of God courts thee by his ambaffadors to a marriage with himfelf, but thou flighteft the propofal. And is not that to fcorn him, and rub an affront on him, before all that are witnefTes to the neglect thou putteft upon him ? (4.) Thou faileft of thy fair promifes, and fo defeateffc and fruftrateft good expectations concerning thee. And is not that fcorning ? Matth. ii. 16. Heathens do not fcorn the royal Bridegroom ; for as he was never in their offer, fo they never faid they would not take him : but as thou waft baptized in his name, thou didft engage to be his, and yet thou rueft again, and fayeft, Thou wilt have none of him. How many times haft thou broken thy word to him, after thou hadft given a confent, yea, fealed the contract before many witneffes at a facrament or fo ? How often haft thou fcorned thy God, as the fon did his father, faying, " I go, but went not ?" Matth. xxi. 30. (5.) La/lly, Thou makeft thyfelf merry with thy difobe- dience to this call, Prov. xiv. 9. Is not that fcorning ? How many are they that exprefsly mock at religion and ieriouf- 1 ntefs. nuith the Gof pel- call, 273 nefs, and look on many of the duties of religion as below them ? But befides, whatever joy thou haft in any thing, efpecially in finful practices, while thou flighteft the call of the gofpel, it is in effect a fcorning of that call Even as the condemned malefactor, who being offered a reprieve or pardon, refufes it, and yet is jovial, does fcorn the pardon, the king's mercy. Hence ye may conclude, that God will deal with you as fcorners. A king finding himfelf mocked and fcorned, falls into rage, as Herod did, Matth. ii. 16. And God's anger will burn hot againft the fcorners of' his grace, Prov. i. 22. 26. Thofe that will have none of his grace, will drink deep of his cup of vengeance, Luke xix. 27. Secondly, If thou comply with the gofpel -call, thou flialt therein act wifely for thyfelf: the gain fhall be thine own, the fruit fhall fall into thine own boibm. Two things are imported in this. 1. Men, by their complying with the gofpel- call to faith, and holinefs, and repentance, do not bring any profit or gain to God. There is a great profit by it, but it defcends to themfeives, afcends not to God, Job xxii. 2. & xxxv. 7. Pfal. xvi. 2. To confirm this, confider, (1.) God is infinite in perfections, felf-fufficient, and therefore the creatures can add nothing to him ; for nothing can be added to what is infinite ; and nothing given unto him who pofTeffeth all things. (2.) All the goodnefs and profifablenefs of men or angels, or any creature, comes from God. He that gives all things to all, needs nothing from any, Acts xvii. 25. We receive all from God : where is that, then, we have to give him, whereby he may be profited ? Inf. 1. Then let no man be feared from coming to God in Chrift, becaufe of his unworthinefs, that he is an ufelefs and a fruitlefs creature, that can do nothing for God. For the beft and holieft of men cannot profit him. He will never turn his back, becaufe we bring nothing with us, If. lv. 2. 2. Miftake not the reafon of our Lord's earneftnefs with you to bring you to repentance. It is not that he expects any advantage by your return ; it is for your own good, not for his. He is not dealing with you, as one that hires a fer- vant, becaufe he needs one, and cannot want one ; but like a companionate perfon that is dealing with a frantic one, ' Vol. III. M m that 274 ^ke Danger of not complying that will needs deftroy himfelf in the water. God may fay to the greateft men, the richeft, aye, and the moft penitent finners, and the holieft alive, I have no need of you. 3. Ye can do God no real hurt by your continuing impeni- tent in your fins, Job xxxv. 6. 8. Your fins can reach him as little to his lofs, as your obedience to his profit. All fin is againft the mind of God, but there is no fin againft the hap- pinefs of God. If it were pofllble, and all the angels in heaven, and all the men on earth, fhould confpire with* the devils againft him, it could not diminifh one jot of his hap- pinefs, nor create him the leaft real uneafinefs thereby. Ail is but like a dog's barking at the moon, or one's rufhing his head againft a rock, which ftands unmoved, but he is wound- ed. 4. L whether tue be Jews or Gentiles, whether we be bond or free ; and have been all made to drink into one Spirit. I Co me now to handle the queftions in the Cateehifm concerning the facraments. And the firft of thefe i§ that touching the efficacy of thefe holy ordinances, which is one of the doctrines of this text, in which the apoftle ex«? plains and confirms the doctrine of the myftical union bes twixt Chrift and his people, from the two facraments. I explained this text at large, when fpeaking of the myf- tical union from it *. I fhall only confider it now, in fy far as it relates to the facraments. And fo there is, 1. The number of the facraments of the New Teftament, Thefe are two, viz. baptifm, " We are all baptifed," &c. \ and the Lord's Supper, called here drinking ; the denomir nation being taken from the cup, as it is called breaking of bread, the name being taken from the bread therein ufed, Acts ii. 42. T^he former is the facrament of our initiation into Chrift, and union with him ; the other, of our nourifh- ment in, and communion with him. 2. The efficacy of thefe facraments. They are effectual to falvation in thofe in whom they have their effect, they being united to Chrift into one body, and partaking more and more of his Spirit, in thofe ordinances refpectively | which fo fecures their falvation from fin, and wrath too. * See vol. ii. 3, T9 2^8 How the Sacraments become 3. To whom they are effe&ual. Not to all, but to be- lievers only, We ally viz. who are members of Chrift, ver. 11. 4. How they become effectual. Their efficacy is not from themfelves, nor from" the adminiftrator, but from the Spirit of Chrift. By one Spirit are we all baptifed, &c. So their efficacy depends on the operation of the Holy Gholt in and by them : and to this is prefuppofed the bleffing of Chrift, fince the Holy Spirit does not work with means un- bleffed by Jefus Chrift. The purport of the text may be fummed up in the fol- lowing doctrine, viz. Doct. " The facraments become effectual means of falva- tion, not from any virtue in them, or in him that doth adminifter them ; but only by the bleffing of Chrift, and the working of his Spirit in them that by faith receive them.'* 1 Here let us confider, I. That the facraments are means of falvation. II. "Wherein lies the efficacy of the facraments, or when may it be faid that the facraments are effectual means of fal- vation. III. To whom are they effectual ? or in whom have they their efficacy ? IV. Whence is their efficacy ? V. Conclude with fome inferences. I. I (hall mew, that the facraments are means of falvation. For clearing of this, we (hall inquire, 1. What is that falvation which the facraments are faid to be means of? It is the whole falvation purchafed by Jefus Chrift for the elect •, which confifts of two parts. (1.) Sal- vation from fin, Matth. i. 21. " He fhall fave his people from their fins.'' Senfible finners look on fin as the mortal difeafe of the foul ; and to be faved from it, in the guilt and power thereof, they will account the great falvation, as indeed it is. (2.) Salvation from wrath, under which all muft periffi that partake not of Chrift's falvation, 1 Theff. i. I0. « Jelus which delivereth us from the wrath to come." This is the warding off the blow of juftice, the ftroke of death eternal, from the neck of a poor creature. Both thefe parts make it a great falvation, the greateft that a poor finner is capable of, Heb. ii. 3. And this falvation is fo ab- 2 folutely effeElual to Salva tton . 279 folutely neceffary, that it is no wonder to fee a firmer inqui- ring after the means of it. 2. What a mean of falvation is ? A mean has a relation to an end, and is that which is ufed to bring about the end. And a mean of falvation is any thing appointed of Gog in the ufe of which he carries on the falvation of his people. Thus all divine inftitutions in the church are means of f ilva- tion, that being the common end of them all, Matth. xxviii. 20. Among thefe the moft eminent are, the word, facra= ments, and prayer. Prayer has a relation to both, and is to be mixed with them. The difference betwixt the two for- mer is, That the word is the mean of converfion, and the facra- ments the means of confirmation : fo the word is the leading, and the facraments are the fubfequent, means of falvation. The word is firft to have its effect, then the facraments have theirs on the foul, 1 Cor. iii. 5. with Rom. iv. 1 1. Now, that the facraments are fuch means of faWation, ap- pears, I. From the Lord's appointing of them for that end to be ufed, Acts iii. 37. 38. " Now when they heard this, they were pricked in their heart, and faid unto Peter, and to the reft of the apoftles, Men and brethren, what fhall we do ? Then Peter faid unto them, Repent, and be bmtifed every one of you, in the name of Jefus Chrift, for the remifiion of fins, and ye fhall receive the gift of the Holy Ghoft." 1 Cor. x. 16. " The cup of blefiing which we blefs, is it not the communion of the blood of Chrift ? the bread which we break, is it not the communion of the body of Chrift ?" And in that communion lies the fafety of our fouls for time and eternity. 3. From the faving effects which they have on the fouls of God's people rightly uling them. This is a fufficient tefti- mony to their being fuch means, and proper means, Acts viii. 39. and ii. 42. &c. II. §upJI. Wherein lies the efficacy of the facraments, or when may it be faid, that the facraments are effectual means of falvation ? The efficacy of a mean is its reaching the end for which it is appointed. If it fall fhort of that, it is ineffectual. The efficacy of a reproof lies in its reforming the party, and of meat in its nourifhing the body. Now, the end of the fa- craments being to reprefent, feal, and apply, Chrift and his benefits i:8i5 How the Sacraments become benefits to the foul, the efficacy of the facraments lies in their reaching thefe ends ; and then are they effectual, when they hot only reprefent, but feal and apply, Chrift and his benefits to the receiver, Rom. iv. n. i Cor. xii. 13. 1 Pet. iii. 21. In a word, it lies in effectual oblignation and application of Chrift and his benefits. And when they reach not thefe ends, they are not effectual. Now, fometimes thefe effects of the facraments are fo live- ly and evident, that the foul perceives them, as the eunuch did, Acts viii. 38. when he went on his way rejoicing. Sometimes they are not difcerned by the believer, though really they are wrought in him, as it was with the two difci- t>!es going to Emmaus, in another cafe, Luke xxiv. The following are figns of this efficacy. Sign 1 . The foul's cleaving more clofely to the hope of the covenant than before, going out of itftlf more to Jefus Chrift and his righteoufnefs. This being the confequent of the facraments, is an evidence of the obfignation, Phil* iii. 3* Sipn 2. Morefolid tendernefs with refpect to fin and duty, and longing to be rid of the body of fin and death. This is a fign of the application, Rom. vi. 4. & viii. 23. For near- nefs to Chrift is the caufe of diftance from fin. III. §ueft. To whom are the facraments effectual? or in whom have they their efficacy ? i. Not to all who partake of them. Simon was baptifed, but continued in the gall of bitternefs and the bond of ini- quity, Acts viii. 13. 23. Men may partake of the Lord's fupp'er unworthily. The apoftle tells us how highly fbme were advanced in refpect of facramental priveleges, with whom God was not well pleafed, 1 Cor. x. 1. — 5. And fad experience bears witnefs to this truth. 2. It is effectual to believing receivers, as to the Ethiopian eunuch, Acts viii. 37. 39. Mark xvi. 16. " He that believeth and is baptifed, fhall be faved." It is with the facraments as with the word, Heb. iv. 2. " The word did not profit them, not being mixed with faith in them that heard it." But this is not to exclude infants from the efficacy of baptifm, fmce they are not capable of actual believing -, but they ha* ving the fpirit of faith abiding in them, baptifm has its effect 6n them. IV. Queft. Whence is the efficacy of the facraments ? Negatively, ... It is not from any virtue in themfelves that effeBual to Salvation, £Se -that thefe blefl>d effects are produced. God has put a power of nouriihment in our meat, and of warming in our clothes j but no power of working kjrace either in the water of baptifm, or the bread and wine in the Lord's fupper. So the work wrought will never confer grace. The icriptures denies this power to the facraments themfelves, 1 Pet. iii. 21. " Baptifm doth now fave us, (not the putting away of the filth of the fleih, but the aniwer of a good confcience towards God), oy therefurrection of Jefus Chrift." And many thoufands are par- takers of the facraments, who yet never partake of the grace of God, as Simon. Thefe pools will never prove healing, if there be not a moving cf the waters from a fuperior caufe, 2. It is not from the piety nor intention of the adminiftra- tor neither. The holinefs and beft qualifications that ever were in a minifter cannot make them effectual.; let them burn and mine with light and life in the adrnmiftration, they cannot make them effeftual to one fcul, 1 Cor. iii. 6. 7. " I have planted (fays Paul), Apollos watered ; but God gave the in- creaie. So then, neither is he that planteth any thing, nei- ther he that watereth ; but God that giveth the increafe.'3 The efficacy of God's ordinances depends not on men, the adminiftrators, either as to the making or marring their efficacy, Phil. i. 16. 17. 18. " The one preach Chrift of con- tention, not iincerely, fuppofing to add affliction to my bonds : But the other of love, knowing that 1 am fet for the defence of the gofpel. What then f notwithstanding every way, whether in pretence, or in trurh, Chrift is preached; and therein do I rejoice, yea, and will rejoice." They may be employed in faving others, who are caftaways themlelves. Pofitively, 1. The efficacy of the facraments depends on the bleffing of Chrift, as the caufe without which they could have no efficacy, for as much as the Spirit of Chrift will not work by means unbleffed, Matth. xv. 9. " In vain do they worfhip me, teaching for doctrines the commandments of men," But Chrift has bleffed thefe ordinances firft, and then the Spirit of Chrift will not work by means nnblefied, Matth. xv. 9. «« In vain do they worftiip me, teaching for doctrines the commandments of .men." But Chrift has bieiT- ed thefe ordinances, firft, and then the Spirit works in 'hem and by them. Now, this bleffing of Chrift is contained in the inftitution of the facraments ; which comprehends two things, here called Chrift's bleffing. (1.) A command authorising the ufe of thefe ordinances. ,{2.) A promife of benefit by them to the worthy receivers, Matth. xxviii. 19. 20. & xxvi. 26. &c. Vol. III. N n j Cor. 28 % How the Sacraments become , &c. 2. It depends on the working of the Spirit in them and by them on the fouls of the receivers, as the efficient caufe, I Cor. xii. 13. The Spirit comes along with them, and ren- ders them effectual to his own. I fhall fhut up all with a few inferences. Inf. 1. Hence learn to prize the facraments, and behold the dreadful nature of the fin of flighting them. They are means of falvation, and therefore ought to be dear to all who would partake of falvation. Thofe who flight the means, undervalue the end, the great falvation. Did many amongft us confider this, they durft not fo eaflly live without the word or facraments, as they do, Luke vii. 30. 1. Reft not on the facraments. They are but means, which are not effectual to every one that receives them. Many receive them both who never receive Chrift ; but for all that they wear Chrift's badge, they work the devil's work. And it is not your receiving of them, but receiving benefit by them, that will be a good plea in the end, Luke xiii. 26. 3. Look more to Chrift's inftitution, and promife accom- panying it, with refpect to the facraments, and lefs to men who have a commiifion to adminifter them, if ye would not mar your benefit by the ordinances. It is lamentable to think, that where the minifter's commifliqn cannot be quarrelled, and Chrift's inftitution is obferved, many neverthelefs are fo weak, as to be frighted from God's ordinance with fcruples about the adminiftrators, as if the Spirit of God could not be expected to work with Chrift's inftitutions, unlefs they be in the hands of fuch and fuch minifters. This abfurd and finful practice prevails to much at this day, as if the efficacy of the facraments depended on the adminiftrators. 4. Lajily, Be concerned for the working of the Spirit in all ordinances, and particularly in the facraments ; for with- out that they can have no effect. "When ye bring your chil- dren to baptifm, and when ye come to the Lord's table, be concerned, and earneftly wreftle and pray for it. Let it be at thefe frafons the matter of your exercife, that the Lord may accompany thefe lolemn ordinances with divine life and power unto you, and may excite your graces unto a vigorous and lively exercife, without which they will be utterly inef- fectual to you. the THE NATURE OF THE SACRAMENTS. Rom. iv. II. — And he received thejign of circumcifwn, afeal of the righteoufnefs of the faith, which he had yet being uncircum- eifed. THIS text difcovers the nature of a facrament, in the de- fcription the apoftle gives us of circumcifion, which Abraham received. In which confider, i. The facrament itfelf which the apoftle treats of, circum- cifion, which was the initiating feal of the covenant under the Old Teftament, and has been fucceeded by baptifm un- der the New. 2» The author of it. Abraham invented it not, but re- ceived it from the Lord, whofe inftitution it was, Gen. xvii. 10. " This is my covenant, whicli ye (hall keep between me and you, and thy feed after thee ; every man-child among you fhall be circumcifed * 5" even as the apoftle fays, 1 Cor. xi. On this pafiage the author, in his Critical Effay on Gene/is, from which forhe extracts have been given above, p. 1S3. 212. thus com- ments : " This [is the dengn of] my covenant, which yejhall obferve ; between me, and yoji ; and thy feed, after thee : That is, This is the figrt between me and you, and thy feed, even the fign of the covenant. Between you ; q. d. Between you between you, i. e. you and every one of you, Abraham and his whole family, male and female, without ex- ception, then in being ; oppofed to bis feed after him. Thus all his are taken with him into the covenant, fo far as to have a right to the feal of it. That every male, be circumcifed for you. The conftruclion and fenfe of thefe words is, To be circumcifed is the covenant (i. e. the iign thereof) which ye fhall obferve. Thus the great duty of the cove- nant is made, to be believing and depending on the promife of the cove- nant; wholly trujling on, and cleaving to, the righteoufnefs of faith , whereof circumciiion was the/™/, Rom. iv. 1 1. j the which is produc- N n a tiv* 2&4 STfo Nature of the Sacraments. xi. 23. "I have received of the Lord, that which aifo I de- livered unto you, That the Lord Jefus, the fame night in which he was betrayed, took bread, &c. 3. The parts of it -9 an external iign, the cutting off of the forefkin ; an invifible grace, the righteoufnefs of faith. 4. The ufes and ends of ir : It was appointed to be a fign and a feal too, not nakedly fignifying, but exhibiting and ap- plying fpiritual bleffings. Laftly, The iubjec"t of it : a believer, one to whom the righteoufnefs of faith belonged. Such a perion was Abraham^, and fuoh are all who truly believe in Chrift. The doctrine of this text is, Boct. " A facrament is an holy ordinance, infHtuted by Chrift, wherein, by feniible figns, Chriif, and the benefits of the new covenant, are reprefented, fealed, and applied to believers." Here we are to confider, I. The word facr ame nt \ II. The author of the facrament. III. The parts of a facrament. IV. Shew what is the facramental union of thefe parts, or wherein it lies. V. Who are the fubjecls of the facramints, for whom they* are appointed of God. VI. What are the general ufes and ends of the facra- ments. VIL Deduce fome inferences. I. Let us confider the word facrament. Of which two things are to be noted. (1.) That it properly fignifies a mi- litary oath, an oath taken by foldiers, whereby they bound tbemfclves folemnly to their prince or general, to obey orders, and not to defert their colours. And fome fay this oath was mutual. live of all other duties. Further, thefe words bear this meaning, viz. That every male ot you be circumcifed for you : that is, in the name of the whole family, confuting of women as well as of men : that fo you may be altogether one people in the bond of the covenant ; compare Gen. xxxiv. 15. vi» And thus there appears a twofold reafon, why our Lord Jefus Chrift was circumcifed : (1.) That it might be to him a feal of the prbfiaifes mentioned, Gen. xvii. 4.-8. (2.) Becaufe he was the head, and fo the moft noble part, of that one people embo- died with him, in the covenant of grace, for whom he received the promiies. , Ihe Nature of the Sacraments. 285 mutual. (2.) That it is not a frripture-word ; not being ufed in any of the two languages in which the fcripture was written, but a Latin word originally. But the church has made ufe of it to fignify thole ordinances which are the iigns and feals of the covenant of grace; and that warrant- ably, becaufe the things thereby fignified are found in fcrip- ture, though not the word itfelf. For by the facraments we are obliged to the fpiritual warfare under the conduct of Je- fus Chrift, the Captain of our faivation, to vhom we engage ourfelves by them, and he alfo engages himfelf to us for our faivation. II. The Author of the facraments is the Lord Jefus Chrifr? as King and Head of his church. Man neither made nor can make a facrament, but the Lord only. For, (1.) He only is the Author of the word of promife, and of the cove- nant: who then but he can make the feals thereof? (2.) The facraments are a part of religious worfhip, which belongs only to God to appoint, Matth. xv. 8. The Lord Jefus is the Author of them, by his inltituting of them. They are inftituted by himfelf, Matth. xxviii. 19. 20. " Go ye 3nd teach all nations (fays he to his difciples), baptifing them in the name of the Father, and of the Son, and of the Holy Ghoft ; teaching them to obferve all things whatfoever I have commanded you." 1 Cor. xi. 23. " I have received of the Lord, that which alfo I delivered unto you, That the Lord Jefus, the fame night in which he was betrayed, took bread,'* &c. It is the word of inftitution that makes the facrament, which confifts of a command to ufe the rite, and a promife of grace annexed to the right ufe of it. III. Let us conflder the parts of a facrament. Thefe are two. * 1. An outward and feniible fign ufed according to ChriiVs own appointment, which is ibmething that we can fee with our eyes, or perceive by our bodily fenfes. Thefe are of two forts. (1.) Signifying things. Such are the water in baptifrn, and the bread and wine in the Lord's fupper. (2.) Signifying actions ; for the facramental actions, being iigni- ficant, as well as the things, are ligns, and feniible figns, which we may fee with our eyes. Such are the fprinkling of the water in baptifrn, and the breaking, giving, and re- ceiving, of the bread and wine in the Lord's fupper. I fay, ufed according to Chrift's appointment; and there- fore 286 ¥he Nature of the Sacraments. fore thefe fame things and actions are not facramental when otherwife ufed, as when water is fprinkled, or bread broken, without thofe other circumftances appointed by Je- fus Chrift in thefe ordinances. For where there is no divine inftitution, there is no facrament. 2. An inward and fpiritual grace thereby fignified, Matth. iii. ii. " I indeed baptife you with water unto repentances but he that cometh after me, is mightier than I, whofe Ihoes I am not worthy to bear : he fhali baptife you with the Holy Ghoft, and with fire, i Pet. iii * 21. « The like fi- gure whereunto, even baptifm, doth alfo now fave us, (not the putting away of the filth of the flefh, but the anfwer of a good confcience towards God), by the refurrec~tion of Jefus Chrift." Rom. ii. 28. 29. " For he is not a Jew, which is one outwardly; neither is that circumcifion, which is out- ward in- the flefh : bur he is a Jew, which is one inwardly ; and circumcifion is that of the heart, in the fp;rit, and not in the letter, whofe praife is not of men, but of God." The figns are earthly, to be perceived with the bodily eyes; the thing fig- nified heavenly, to be perceived only by faith. The former tends to the body, the latter to the foul. The one is recei- ved corporally, the other Spiritually. The thing fignified by the facramental figns is Jefus Chrift. himleif, with all his faving benefits, Rom. vi. 3. 1 Cor/ xi. 24. " This is my body," &c. Not ChrifVs benefits without himfelf; for as there is no waihing with water, without ap- plication of the water itf elf, and no nourifhment by bread and wine, without eating and drinking of it ; fo there is no parta- king of Chrift's benefits without partaking of himfelf, Heb„ iii. 14. Rom. viii. 32. So unbelievers can have no faving benefit by the lacraments. Not Chrift himfelf without his faving benefits ; for Chrift himfelf is the kernel of the faera- ments : and wherever he comes, he brings all faving benefits alonjr with him, Rom. viii. 32. even the purchafe of his death. The fum of thefe faving benefits ye have in that word, 1 Cor. i. 30. M Of him are ye in Chrift Jefus, who of God is made unto us wifdom, and righteoufnefs., and fanclification, and redemption ;" which comprehends all that is necefTary for the cure of the cafe of any poor finner. IV". I proceed to fhew, what is the facramental union of thefe parts, or wherein it doth lie. There is an union of the parts of the facraments, and without it they could not be The Nature of the Sacraments. 287 be accounted parts of the facraments. It is by virtue of the union betwixt the figns and the fignified, that the one jets the name of the other, Gen. xvii. 10. 1 Cor. xi. 24. 25. " This is my body. This cup is the new teflament in my blood ;" yea, and the effects of the one are afcribed to the other, Tit. iii. 5. " Not by works of rignteoufnefs which we have done, but according to his mercy he faved us, by the wafhing ot regeneration, and renewing of the Holy Ghoft." Now, this is not a natural or local union ; for in refpedt of place they are as far diftant as heaven and earth : but it is a relative union, conlifting in that fp;ritual relation that is be- tween the fign and the thing iignitied, made by virtue of Chrift's institution, whereb\ the figns fign if y or reprefent, feal, and exhibit to worthy receivers the thing figmficd. V. I come to fhew, who are the fubjects of the facraments for whom they are appointed of God. They are thof , and thofe only, who are within the covenant, Rom. xv. 8. " Jefus Chritt was a minifter of the circumcifion for the trujji of God, to confirm the promifes made unto the fathers." Exod. xii. 48. " When a ftranger fhall fojourn with thee, and will keep the paffover to the Lord, let all his males be circum- cifed, and then let him come near and keep it; and he (hall be as one that is born in the land : for no uncircumcifed per- fon fhall eat thereof." For the feals of the covenant can be- long to none but thofe who are in it. So they have a ri^ht to them before God who are favingly within the covenant, and thofe a right before the church who are in it by a cre- dible profeifion. Believers and their feed have a right to bap- tifm ; but only Chriftians come to years have a right to the Lord's fupper, 1 Cor. xi. 28. " But let a man examine him- felf," &c. VI. Laftly, I come to (hew, what are the general ufes and ends of the facraments. The principal ufes and ends are threefold. 1. To be holy figns to fignify and reprefent Chrift and his benefits to the believer, to be difcerned by faith, Rom. iv. 11. There is a fitnefs in them for this end, there being a plain refemblance betwixt the figns and the thing fignified ; whereby the figns do bring into their minds, and do clearly reprefent to a fpiritual difcerner the thing fignified. And thus they ftrengthen faith, and all other graces in a believer ; &s feeing helps believing. 2 2. To ^88 The Nature of the Sacraments. 2. To be Heaven's public feals to feal the covenant, Rom, iv. ii. It is by them that God Tolemnly ratines and con- firms the covenant with believers. The covenant is held out in the word to be embraced by all to whom it comes : by believing we enter into the covenant; by the lacraments God declares it to be a bargain, as one does by lubicribing a con- tract, and fealing it. And thus alio they ftrengthen faith and all other graces ; and oblige the believer to obedience, as one in covenant with God, Rom. vi. 3. 3. To be means of applying and exhibiting Chrift and his benefits to the believer, 1 Cor. xi. 24. So thar with the fa- cramental figns, in the right ufe of them, is joined die pof- feflion and actual enjoyment of the thing fignified : " This is my body, take, eat." As one is put in pofTcflion of houfes or lands, by earth and ftone given them, according to law, upon a difpofition : ib is the believer made partaker of Chrift, and -Tolemnly put in poffeffion of all his faving benefits, by thefe means. The lefs principal end of the facraments is to be badges of our Chnftian profeflion, to diftinguiih men from thofe that are without the church, Lph. ii. 11. 1 2. " Where- fore remember that ye being in time paft Gentiles in the flefh, who are called uncircumciiion, by that which is called the circumcifion in the flefh made by hands ; that at that time ye were without Chrift, being aliens from the common- wealth of Ifrael, and ftrangers from the covenants of promife? having no hope, and without God in the world." I {hall conclude this difcourfe with fome inferences. Inf. 1. Great is the privilege of the covenant, and the be- nefits thereof, which God has thus appointed to be fealed. Seals are not ufed in fmall matters, but in thefe of great im- portance ', how great then muft thofe be which Heaven feals ? 2. Our gracious God has fhewn great kindnefs to, and concern for the welfare and comfort of poor finners coming to him through his Son Though his word be firmer than heaven and earth, he remembers our frame, that we are guilty, and therefore fearful and fufpicious creatures ; and, for our cafe, that we may the better truft him, has appointed feals of his benefits promifed in his covenant. 3. Great is the fin of flighting the facraments, and neglect- ing t0 partake of them. God appended feals to the cove- nant of works, viz. the tree of life, and that of the know- ledge of good and evil. He alio appointed feals to the co- venant of grace, under the eld dij'penfation, and under the x new The Nature of the Sacraments. 289 new too. So divine wifdom has feen them always necefiary. What an affront to the wifdom and kindnefs of God, and his covenant, muft the flighting of them then be ? 4. Lajlly> Great is the fin of abufing and profaning the facraments, 1 Cor. xi. 27. " Whofoever (hall eat this bread, and drink this cup of the Lord unworthily, fhall be guilty of the body and blood of the Lord." The unconverted pro- fane the leals of heaven by fetting them to a blank, where there is no covenant. The faints in a dead and fleepy frame do alfo profane them, while they are in no capacity to dif- cern what they are appointed to reprefent, feal, and apply, O then ufe the facraments in faith, according to Chrift's in- ftitution, and feck his bleffing upon them, that the benefits thereby fealed may become effectually yours. THE NUMBER OF THE SACRAMENTS, AND THE NATURE OF BAPTISM. % Cor. xii. 13. — For by one Spirit are ive all baptifed, — and have been all made to drink into one Spirit, Matth. xxviii. 19. — Go ye therefore, and teach all nations, bap- tiftng them in the name cf the Father, and of the Son, and of the Holy Ghojl. THE firft of thefe texts, as before explained, holds out the number of the facraments of the New Teftament : and from t hence we may draw this doctrine, viz. Doct. " The facraments of the New Teftament are, baptifm, and the Lord's fuDper." Vol. III. O o That 2p° 2"^ Number of the Sacraments* That this, and only this, is the number of the facraments,, we have the following evidences. i. Thefe were inftituted by the Lord Jefus, and no more, Matth. xxviii. 19. and xxvi. 26. — 28. No other bear the ftamp of divine inftitution. And none can fliew any other holy ordinance inftituted by Chrift, wherein, by fenfible figns, Chrift, and the benefits of the new covenant, arereprefented, fealed, and applied to believers. 2. Thefe two fully anfwer the neceffities of the faints in the cafe of facraments. Two witnefies are fufficient to one deed, and the great deed and grant of the covenant are fuffi- ciently witneiTed unto by thefe. What more is there for God's elect to expect in this world, but thefe two things, that they receive life and nourifhment, that they be taken into the covenant, and kept in it ? Baptifm is the fign of the one, and the Lord's fupper of the other. The one is the fa- crament of our ingrafting into Chrift, and the other of our nourishment in him. And there is no fpecial grace whatso- ever, but what is fignified and fealed by them. 3. The fame was the number and nature of the ordinary fa- craments of the Old Teftament. They were no more but cir- cumcifion and the paftbver. And plain it is, that the New Te- itament difpenfation is not more full of external rites and cere- monies than the Old one was. So that the Papifts feven facra- ments compared with the two Jewifh ones, muft needs fhew Popery to be vaftly diftant from the fimplicity of the gofpel. Circumcifion was the initiating facrament then, as baptifm is now, fignifying the putting off of the body pf the fins of the flefh, Col. ii. 1 1. ; as baptifm the washing of them away, Acts xxii. 16.; the paftbver fignifying Chrift crucified, 1 Cor. v. 7. ; as the facrament of the lupper alio, Matth. xxvi. 26. Firft they were to be circumcifed, and afterwards to keep the paflbver : and fo firft to be baptifed, and afterwards to communicate in the Lord's fupper, but no otherwife. Circumcifion was never reiterated, but the pafibver frequently. 4. Laftly, As the apoftle, in our text, makes thefe two the bonds of Chriftian communion, and no more; fo he reduces the extraordinary Jewifti facraments, in their ufes and ends, to thofe of our two facraments. The being under the cloud, and palling through the Red Sea, he calls their being bap- tifed, 1 Cor. x. 2. Their eating of the manna, and drink- ing the water of the rock, he calls their eating of the fame fpiritual meat, and drinking the fame fpiritual drink, as we •rip in the Lord's fupper, ver. 3. 4. From xiif Number of the SccratHSnts. 29 £ FrOm this point I fhall draw a few inferences. Inf. 1. Good and gracious is our God to his church and people, under thegofpel in afpecial manner, who has inftitu- ted two, and but two facraments, and thefe eafy and clear. Here we have enough for the confirmation of our faith of the promifes ; and we have no realbn to fay we are under a heavy yoke. Here none of our blood is to be fhed, but Chriit's blood is moft clearly reprefented as fhed for us. 2. The five facraments which the Papifts have added to our Lord's two, are but baftard facraments, not the badges of Chrilt, but of Antichrift. Thefe are, confirmation, pe- nance, orders, marriage, and extreme unction. Confirmation is the bifhop's anointing of the baptifed with chrifm in the forehead, in the form of a crofs, with this form of words, " I iign thee with the fign of the crofs, and con- " firm thee with the chrifm of falvation, in the name of the l< Father, Son, and Holy Ghoft." This has no manner of divine inftitution, nor is it at all to be found in the fcriptures; and derogates from the facrament of baptifm. Penance is repentance, difcovering itfelf by external evi- dences. The matter of this pretended facrament, they fay, lies in contrition of heart, auricular confeffion, and fatisfac- tion ; the form of it in abfolution by the prieft, as a judge, pardoning their fin, not minifterially, only declaring it. But here is no vifible fign at all, neceiTary to contradiftinguifh the facramental figns from the word. No fign at all is ad- miniftered to the penitent ; no promife annexed to a fenfible fign here : therefore no facrament. Befides, auricular con- fefiion is not inftituted at all by the Lord. And judicial pardon is blafphemous, minifterial declaration of pardon be- ing only competent to minifters, John xx. 23. Orders is the ordination of church-officers ; which is infti- tuted, but not to be a facrament, it having no promife of fa- ving grace annexed to it. 1 Tim. iv. 14. fpeaks not of la- ving grace, but of the official gift, viz. authority to preach. Matrimony has nothing of a facrament in it, fince it has no vifible fign appointed by Chrift, no promife of faving grace annexed to it, and is common to all the world as well as the church. It is mifgrounded on Eph. v. 32. where their corrupt tranflation reads a great facrament. Extreme unclion is the prieft's anointing the eyes, ears, noftrils, mouth, hands, reins, and feet of a perfon thought to be at the point of death, with olive-oil, confecrated by a biihop, ufing thefe words, " By this holy oil, and his tender O o % " mercy, 292 The Nature of Baptifm, " mercy, God forgive thee all thy fins." It is built on Jam. v. 14. where the miraculous cure of difeafes is fpoke of. 3. See the bent of corrupt nature in meddling with God's inftitutions, the abominations of Popery, and the great mer- cy of our deliverance from it. We can never be enough thankful to God for the reformation from that grand apoftafy, idolatry, and fuperftltion. We ought to hold firmly what we have attained, and ftand faft in the liberty wherewith Chrift hath made us free, that we be not again entangled with any yoke of bondage. Let us ftedfaftly adhere to alt the ordinances and inftitutions of our Lord Jefus Chrift, and vigoroufly oppofe, in our refpective ftations and places, all deviations from the fame, from whatever quarter they may come, or under whatever fpecious pretexts they may be in- troduced or recommended. To the law and to the teftimo- ny let us bring them *, and receive and practife nothing in the worfhip and fervice of God, but what is enforced with a Thus faith the Lord. And let us ever remember the extreme danger of all ufages and innovations not contained in or au- thorifed by the written word ; and therefore let us from the heart abhor them. In the fecond text we have the inftitution of baptifm. And herein coniider, 1. The ordinance itfelf ; baptifing in the name of the holy blefTed Trinity. This is exprefsly inftituted by Jefus Chrift : Go ye therefore, and baptifet &c. 2* The adminiftrators of baptifm ; ye apoftles, and your fucceflbrs, in " teaching them to oblerve ail things whatfo- ever I have commanded. And lo I am with you alway even to the end of the world." 3. The fubjects of baptifm ; all nations which are taught Gr. difcipledy made aifciples of Chrift. Firft, they are to be difcipled, and then baptifed. The doctrine of the text is, Doct. " The facrament of baptifm is inftituted by our Lord Jefus Chrift." To open the nature of this facrament, let us confider, I. The fignifying thing in it. II. The fignifying action. III. The particular uies and ends of baptifm. IV. The Nature of Baptifm, 293 IV. The fubjecls of baptifm, or thofe to whom it is to be adminiftered. V. The efficacy of it. VI. The neceffity of it. VII. Deduce a few inferences. I. Let ua confider the fignifying thing in this facrament. There is a fourfold baptifm fpoke of in fcripture. (1.) The baptifm of light, which is taken for the doctrine, Acts xviii, 25. (2.) The baptifm of blood, which is martyrdom, Matth. xx. 22. 23. (3.) The baptifm of the Spirit, which is the pouring out of the Spirit, Matth. iii. 11. (4.) The baptifm of water, which is baptifm properly fo called. So The fignifying thing in baptifm is water, Acts viii. 38. 39, Eph. v. 26. And there is no matter, as to the water, whe- ther it be fountain-water, or river-water, providing only it be pure clean water, Heb. x. 22, And it is an abominable practice of the Papifts to add oil, fait, and fpittle, to the wai- ter in baptifm. Here I mail fliew, 1. What is fignified by the water in baptifm. 2. What is the refemblance betwixt water and the thin? Signified by it. Firjlj What is fignified by the water in baptifm ? 1. The blood of Jefus Chrift, Rev. i. 5. 2. The Spirit of Jefus Chrift, Tit. iii. 5. If, xliv. 3. Secondly, What is the refemblance betwixt thefe ? There is a fweet refemblance betwixt water, and the bloo -.» and SpU rit of Jefus Chrift ; the due confideration whereof (hews the excellency of the grace exhibited in baptifm. 1. Water is a common thing, to be had freely by all thofe who will take it : it is what the poor as well as the rich have accefs to. So the blood and Spirit of Chrift are free to all who will receive the fame offered in the gofpel, If. lv. i, Chrift is not a fealed and clofed, but an opened fountain, for fouls to wafh in, Zech. xiii. 1. Cant. ii. 1. And however unclean one be, he is welcome to this water, 1 Cor, vi. 9. 10, 11. 2. Water is a cleanfing thing, taking out fpots, ftains, and defilement. The blood of Chrift cieanfes the defiled con- fci-nce, Heb. ix 14. The Spirit of Chrift purifies the foul, removing filthy lufts that defile the foul, and fo renewing and fanclifying it, Tit. iii. 5. And unlefs we be thus waihed, we have no part in Chrift, 4. Water 294 *£k* Nature of Baptifm, 4. Water is a refreshing thing, when one is thirfty, or fcorched with heat. So is the blood of Chrift, and the out- pouring of his Spirit, to the thirfty foul, fcorched under the flames of wrath, John vi. 35. 4. Water is a fructifying virtue. So is Chrift's blood and Spirit, making the barren foul fruitful in the fruits of holi- nefs, If. xliv. 3. 4. The foul lies naturally under the curfe, and fo can bring forth nothing but the briers and thorns of wickednels. But the blood of Chrift fprinkled on the foul, changes the nature of the foil. The foul is naturally dead, and therefore muft wither : the Spirit of Chrift brings life, and makes the wildernefs to bloflbm as the rofe. 5. Water is moft necefiary, fo necefTary that we cannot live without it : fo the blood and Spirit of Chrift are abfo- lutely necefiary for our falvation, Heb. ix. 23. John xiii. 8. 6. -Lajlly, Water muft be applied ere it can have its effect: fo we muft partake of Chrift's blood and Spirit, ere our fouls can be changed thereby, 1 Cor. i. 30. II. Let us conlider the flgnifying action in baptifm. It is waihing with water in the name of the Father, and of the Son, and of the Holy Ghoft. Here I iliall fhew, 1 . How this wafhing with water is to be performed. 2. By whom it is to be performed, according to Chrift's inftitution. 3. What is the meaning of the form of words ufed in bap- tifm. Firjly I am to (hew how this waihing with water is to be performed. The dipping of the perfon into the water is hot necefiary : but baptifm is rightly adminiftered by pouring or fprinkling water upon the perfon. The unlawfulnefs of dip- ping is not to be pretended, fince it is not improbable that it was ufed by John, Matth. iii. 6. and Philip, Acts viii. 38. ; but feems to have been ufed in the ancient church, and in ibme places is ufed to this day. But baptifm is rightly ad- miniftered by pouring or fprinkling water, as we do. (1.) Becaufe the apoftles, at leaft fometimes, feem to have bapti- fed that way •, as when three thoufand were baptifed in one day, Acts ii. 4 1> 5 which can hardly be imagined to be done in fo lliort a fpace of time by dipping ; and when fome were baptifed in the night, as in the cafe of the Philippian jailor vmd his family, Acts xvi. 33. (2.) Becaufe baptifing in fcripture is ufed for waftiing by infufion or fprinkling, The Nature of Baptifm. 295 welt as immerfion, Mark vii. 4. Luke xi. 38. (3.) Becaufe the thing fignified by baptifm is called fprinkllngy and is re- prefented thereby fufficiently, Heb. xii. 24. 1 Pet. i. 2. It is true, we are laid to be buried in baptifm, Rom. vi. 4. ; but even the fprinkling of the water, as well as clipping, re- prefents that, according to the ancient way of burying, wherein they were not funk into the earth, but laid on the ground, and the mold caft over them. Befides that in fome cafes dipping might endanger the life of the baptifed, efpe- cially in our cold countries. Secondly, I (hall fhew by whom baptifm is to be performed, according to Chrift's inftitution. By a miniller of the go- fpel lawfully called thereto. For to them only belongs the adminiftration of baptifm, to whom it belongs to preach the word, our Lord Jefus having knit thefe together in the in- ftitution, Matth. xxviii. 19. They are the ftewards of the myfteries of God, 1 Cor. iv. i. ; into which office none can thrufr. himfelf with a good conference, who is not called thereto. And it is the perverfe opinion of the abfolute ne- ceffity of baptifm, that makes the Papifts and others admit others, even women, to baptife in c*fe of neceffity. thirdly, I (hall next (hew what is the meaning of the form of words ufed in baptifm. It denotes baptifm to be admini- stered by virtue of the authority of God the Father, Son, and Holy Ghoft, but efpecially that one is baptifsd into the profeffion, faith, and obedience of the holy Trinity, for the Greek 1$ (ignifies i'lto the name. And it is name, not names., to fhew the Unity of the Godhead in the Trinity of perfons. IIL I proceed to fhew what are the particular ufes and ends of baptifm. Belides the general ufes and ends of the facraments, which are common to baptifm and the Lord's fupper, the particular ufes and ends of baptifm are thefe. r. To be a rite of foiemn admiflion into the vifible church, Matth. xxviii. 19. j Cor. xii- 13. ; and fo to the vifible church privileges, Rom. xi. 17. It fuppofjs the party to have a right to thefe privileges before, and does not make them members of the vifible church, but admits them l"o- lemnly thereto. And therefore it is neither to be called nor accounted chriftening, i. e. making them Chriftians : for the infants of believing parents are born within the covenant, and fo are Chriftians and vifible church- members; and by baptifm this right of theirs is acknowledged, and they are fo- lemnly admitted to the privileges of church-member/hip. 2. To *9<5 The Nature of Baptifm. 2* To fignify and feal to the party faving privileges and beric* fits for his eternal falvation, which it actually doth in all thofe to whom it is effectual, though it is not effectual to all. Thefe benefits are, (i.) Ingrafting into Chrift, or union with him, Gal. iii. 27. We are naturally branches of the old Adam, from whom we can derive nothing but fin and the curfe. Chrift the fecond Adam is the true vine into which we are ingrafted, . or to whom we are united, John xv. 5. The Spirit is the in- grafter, who, by the knife of the law, cuts us off from the old ftock, Gal. ii. 19. and puts us into Chrift, winding us up with the band of the covenant of grace, and caufing us to knit with him by faith, liph. iii. 17. This is fignified and fealed by D3ptifm, while fo Chrift does folemnly take poffef- fion of us, being baptifed in the name of the Father, Son, and Holy Spirit. (2.) Partaking of the benefits of the covenant of grace. Theie benefits fignified and fealed by baptifm are, [1.] Remiflion of fins by virtue of the blood of Chrift, Mark 1. 4. That as the water wafhes away the ftains of the body, io the blood of Chrift waiheth off guilt; and God, for the fake of his 5on, forgives fin. So the apoftle prefcribes it for the eafe of the troubled fouls who were pricked and awa- kened by his fermon, Acts ii. 37. 38. " Repent and be. bap* tifed every one of j >■' ( ays he), in the name of Jefus Chrift, for the remiflion or 'hat fo they might be allured of pardon. [2.] Adoption into \hc family of God, Gal. iii. 26. 27. We are by nature out of God iy : but here God's name is called upon us, and we ?■ . ken into the vifible family of Goc ; and having his ftp ' •- in us, we are really taken into the family ; which is j i and fealed by baptifm. [3.] Regeneration by the Spirit of Chriffy fignified by wa- ter, Tit. iii. 5. The Spirit of Chni. n regeneration work- eth '-ike water, John iii. 5. cleanfing the foul from its impu- rities, and making it holy. This is iieceffary to our falvation, fince no unclean thing can enter the New Jerufalem ; and is •figi"Ged and fealed by baptii n. [4.] Refurreition unto life eternal out of the grave by the fami Spirit, Rom. viii. 11. that baptifm has an eye to this, appears rrom 1 Cor. xv. 29. " Elfe what fhall they do which pre baptifed for the dead, if the dead rife not :" And it is 2 reprefented The Nature *f Bepitfw represented by the water's going off the baptifed, though moreliveiy by tii€ coming up out of it in dipping. 3. To fignify and feal our engagement to be the Lord's, to be his only, wholly, -and for ever, Rom. vi. 4. It is a dedi- cating ordinance, wherein the party baptifed is felemnly gi- ven up to God the Father, Son, and Holy Ghoft. His ear is bored, that he ni?,j be tlie Lord's fervant for ever. He is lifted under Chri'Vs banner, to fight againft the devil, the world, and the fLein. He renounces tin and Satan, thele his old matters, as being dead to fin, that he may live in newnefs of life. And, in a word, it is a declared acceptance of God's covenant offered in the gofpel. IV. I come to (hew, who are the fubjects of baptifm, thofe to whom baptifm is to be adminiftered. " Baptifm is not to be adminifcered to any that are out of the vifible church, till they profefs their faith in Chrifr, and obedience to him ; but the infants of fuch as are members of the viiible church are to be baptifed. Negatively, (1.) Not any inanimate things, as bells, which the Papifts do, thereby horribly profaning the feal of God's covenant. (2.) Nor yet infidels, who are without the viiible church, and fo ftrangers from the covenants of promife, who therefore can have no right to the feals, while they continue fo, Eph. ii. 12. Pofitively, All thofe, and thofe only, who are within the covenant, without diitinetion of nation, fex, or age. This is clear from the institution, °* difcipling all nations, and then baptifing them. So whofoever they are who come into Chrift's fchool, and are members of his viiible church, are to be baptifed, and none other. So, 1 . Thofe who are of age, whatever they have been before, are to be baptifed, upon their making a credible profeffion of their faith in Chrift, and obedience to him : Because in that cafe the church is to look upon them as within the covenant. It is true, if they be not fincere believers, they have not a right to it before God ; but their credible profeffion gives them a right to it before the church. Both of thefe are plain in the cafe of the Ethiopian eunucb, Acts viii. 37. 38. ; and Peter's hearers, A&s ii. 38. 2. The infants of believing parents, or viable church-mem- bers, one or both, are to be baptifed : Becaufe they are to be looked upon as within the covenant, fince it runs i'o, " I will be thy God, and the God of thy feed," &c. Gen. xvii. 7. Vol. III. P p 29 B The Nature of Baptifm. Acts ii. 38. 39. And the benefits of the covenant belong to them, Matth. xix. 14. : who then can forbid them the feal of the covenant ? They were cireumeifed under the Old Teftament, and the grace of God is not narrower now than it was then. They are comprehended tinder the inftitution, as making a part of nations, and are reckoned difciples, Acts xv. 10. And io the apoftles baptifed whole families, as Paul and Silas that of the jailor, Acts xvi. 15. 33. •, and Paul that of Stephanas, 1 Cor. i. 16. And it is fufficient if one' of the parents be a church-member, though the other be not, 1 Cor. vii. 14. V. As to the efficacy of baptifm, we may obferve three things. 1. It confifts in effectual fealing and applying Chrifl and his benefits to the baptifed party, 1 Pet. iii. 21. 2. It is not effectual to ail that receive it, as appears from the cafe of Simon, who after baptifm remained in the gall of bitternefs, and in the bond of iniquity, Acts viii. j 3. 23. And this the unholy lives of many baptifed in their infancy do te- itiry. 3. It is not tied to the moment of adminiftration, but tho' not effectual in the time it is admiilered, may afterwards be effectual, through the working of the Spirit, John iii. 5. 8. VI. As to the neceffity of baptifm, two things are to be obferved, 1. It is not of abfolute necefhty to falvation, as if the fimple want thereof could hinder falvation; for God has not. made baptifm and faith equally neceiTary, Mark xvi. 16. And circumcifion was not to be adminiftered before the eighth day, Gen. xvii 1 2 *. though there is no reafon to doubt but fome Jewifh infants died before that time. 2. It * The words are, And he that is eight days Old Jhall be cireumeifed among you, every man child in your. generations ; '1 lit author, in his ma- Xiufcrfpt on Genefis, rendt rs th« words thus : *' And one going on eight- days ; he Jhall be cireumeifed for you; [ever.] every male; throughout your generations. That is, ihould one once be going on eight days, then he is bound bv this law. Before he is of that age, he is not ob- liged to be cireumeifed : but on the eighth day he falls under the ob- ligation to it, which ftill abides on him thereafter, during his uncir- CUm< lion. Compare ver. 14. And every male was to be cireumei- fed for the family of Abraham, or in their name ; fee the note above, p. 283.; and this throughout their generations fuccemvely, during the whole time of the being of circumcifion as a divine ordinance. By. this The Nature of Bcphfnu 299 2. It is neceffory by divine precept, as an instituted means of falvation. So that the contempt of it is a iin, and a great one, that will damn men, unlefs it be pardoned thro' the blood. of Chrift, Luke vii. 30. But this contempt cannot be afcribed to the child, before he comes to the years of difcretion, and fo cannot involve him in guilt ; but unto the parents. So that Gen. xvii. 14. is to be underftood of the child come to years *. A this conftitution there would be almoft a continual renewing of the feai of the covenant among them ; and that reflecting not only the party circumcifed at the time, but the whole body of the people, meri and women. Whence it appears, what ground there is for Chriftians improving the adminiftration of baptifm to infants, time after time, for the confirming of their own faith of the covenant. Compare with this phrafe, circumcifed for you, 1 Cor. xv. 29. baptifed for the dead. Eaptifm, as often as it is adminiftered according to Chrift's inftitution, doth by his appointment feal the whole benefits of the covenant of grace, not only to the party receiver, but the whole of the body, with- in the covenant : the refurrection of the dead faints is a fpeciai bene- fit of the covenant, in virtue of it fecured to them, even as remiffion of fin to the living, Mat. xxii. 31. 32. ; 2nd the church militant and triumphant are but one body, all of them together being embodied in one covenant, Eph. iv. 4. 1 Ccr. xii. 13. ; therefore baptifm being adminiftered to the faithful for this end, is vain, if there is no refur- reclion of the dead." * The words are, And the uncircnmcifed man-child, nvhofe fleflj of his forefain is ?iot circumcifed, that foul fhall be cut off from his people ; he hath broken my covenant. The author, in the aforementioned work, thus translates and comments on the words : " And as for an uncircum- cifed one a male ; -who fhall not crop, even thefejh of his forefhin ; i. e. a male, whether of Abraham's own feed, or born in the houie, or acqui- red by money ; who being come to the years of difcretion (the Jews fay the thirteenth year of his age), his circumcifion having been ne- glected by his parents or mailer, mall not then fee to his own circumci- fion effectually, he mall be liable as follows. — Then in that cafe that per- fan, even that, fl.mll be cut off from his people ivbatfocuer : i. e. Such a one is guilty, and of whatfoever people he be, he mall be cut off from his people, by death ; which he fhall be put to, for his contempt, whether by the hand of the magiftrate, or otherwife. — Even my cove, nant he hath made void: i. e. He hath thrown it away, or trampled it under foot, as refufe. The punifhment to be inflicted is not more fe- vere than the crime is atrocious. The criminal had free accefs to the covenant of grace, with the righteoufnefs of faith, and all the other benefits of it ; whether he was of Abraham's feed or not ; being incor- porated with Abraham's family: he was under the obligation of a law, to receive the covenant, personally to enter into it ; and in token thereof, to receive the feal of it, ver. 11. 12. 13.: he is com'e to years, and capable of judging for himfelf ; and the hazard of refilling is told P p 2 him. ■ 03 1.Jj€ Nature of Baptifm, A few inferences mall conclude this fubjech » Inf% i. Baptifm is not to be adminiftered to any perfon oftener than once. This is plain from the nature of the or- dinance, Tit. iii. 5. we being but once ingrafted and rege- nerated. 2. Improve your baptifmagreeable to the nature of it, and the ends of its inftitution. It is a grofs neglect, that we are not often putting the queftion to ourfelves, Into what was I bap- tifed ? Alas ! many make no more ufe of their baptifm right- ly, than if they had never been baptifed. Though ye were but once baptifed, ye mould be improving it all your life longs and particularly when you fee others baptifed. (1.) Improve it for railing your hearts in thankfulnefs to God, that ever ye were fealed with the feal of God's cove- nant, and had his name called on you, while many in the world are utter ftrangers to the covenants of promife. (2.) Improve it for your ftrengthening againll temptation, confldering that you are the Lord's, not your own, and are under the mod: folemn and awful engagement to God, to re- fill: the devil, the world, and the ilem ; and alio drawing ftren»th from the death and refurreclion of Chrift, into whom ye were baptifed, Rom. vi. 4. (3.) Improve it for your humiliation under your fins and rriifcarriages, confidering them as fins againft the grace of baptifm, and your engagements to God therein •, remember- ing that fins after folemn engagements to the contrary, are highly ofFenfive to God, and attended with more aggrava- ting circumftances, than if you had never been baptifed, and fuch folemn engagements entered into by you. The vows of God are upon you ; break them not, and go not about after vows to make inquiry. (4.) Improve your baptifm to the ftrengthening of your faith and confidence in Jefus Chrift , efpecially in downcaft- jngs under a fenfe of guilt -, for it is a fign and feal of re- miffion, adoption, &c. and fo may anfwer the queftion to an exetcifed foul, How can I be put among the children ? (5.) Improve it to the vigorous exercife of, and growth in holinefs, ftnee thereby ye are engaged to newnefs of life, as ye are him. But lie contemns the feal ; he will not ciroumcife himfelf. Thus he makes void the covenant ; making the device of heaven for falva- tion ufelefs, and of none effect to himfelf, by his obftinacy : he con- temptuoufly throw s it away from him, as empty btt/ks, dregs, and refufi, in which there is no force nor energy, nofapt no favour ; and tread* ifr underfnot. Comp. Ileb. x.'aS. 29. *fhe Nature of Bapt'ifm, 301 are raifed from the dead, Rom. vi. 4. Were ye dedicated unto God, does not that fay ye ihould be holy in heart, lip, and life ? As God is holy, fo be ye holy in all manner of life and converfation •, remembering that without holinefs no man fhall fee the Lord. (6.) Lajlly, Improve it to the increafe of brotherly love, even love to all the faints, who are all baptifed into one body, 1 Cor. xii. 13. It is as unnatural for faints not to love one another, or to quarrel with one another, as it is tor the mem- bers of the natural body to be at war with each other. Then love one another, as ChriM: hath loved you *. OF THE LORD'S SUPPER. Cor. xi. 23. 24. 25. — I have received of the Lord that which alfo I delivered unto you, That the Lord Jefus, the fame night in which he was betrayed, took bread ; and when he had gi- ven thanks, he brake it, and f aid, Take, eat : this is my body broken for you : this do in remembrance of me. After the fame manner alfo he took the cup, when he had flipped, faying, This cup is the new tejtament in my blood : this do ye, as oft as ye drink it, in Remembrance of me. rT^HESE words afford us the anfwer to that queftion, JL. " What is the facrament of the Lord's fupper ?" and declare to us the nature of that holy ordinance which we are now in expectation of, and now falls to be explained I For which we (hall confider, I. * See more of this fubject in the autho;.'* fermGns on church- corn - munion, firft printed in 1737. ^02 The Nature of the Lord's Supper. I. The author of it. II. The lignifying things in it. III. The lignifying actions. IV. The ufes and ends of it. All thefe particulars are contained in the text and defer ve a fpecial conftderation. I. The author of this ordinance is the Lord Jefus Chrifl: himfelf. It is not founded on man's authority, but on his own authority, who is the only King and Head of his church, ver. 23. / have received of the Lord Jefus, &c, which points out a twofold excellency in it. (1.) A character of divine authority upon it. The elements and actions, though they be mean in themfelves, yet have a mnjefty in them to a fpi- ritual eye, as bearing (Thrift's ftamp on them, and being Hea- ven's broad feal to the covenant. (2.) A holinefs in it ; it is a holy ordinance, as appointed by the holy Jefus. The elements, though in themlelves common things, are relatively holy, as appointed to reprefent, feal> and apply Chrift and his benefits. Here I fhall mew, 1. When Chrift inftituted this facrament. 2. For what time it is to continue. 3. What the words of inftitution contain. Firft) When did Chrift inftitute this facrament I The fame ?nght in which he was betrayed, ver. 23. Yet this does not bind us to that time rather than to another, becaufe that was an accidental circumftance, ariftng from fome thing peculiar to the drift inftitution and adminiftration. For it could not be fooner, in regard it behoved to be after the paflbver, (which was to be killed in the evening, Exod. xii. 6. and eaten that night, ver. 8. which was to be abrogated by this ntw inftitution. It could not be later, becaufe quickly after he fell into his enemies hands. The time of its inftitution teaches us four things. 1. The moft tender care and concern our Lord had and has for his people's welfare and comfort, providing for thefe juft while he was to launch forth into the fea of wrath. Admirable love and tendernefs indeed ! *2. That ir is Chrift's dying love-token to his friends, and therefore to be highly prized, and duly improved. 3. That it is of fpecial ufe to fit the Lord's people for a time of trouble and trial. Now, the difciples were to meet x, with The Nature of the Lord's Supper. 303 with a itorm which they had never (een the like of; and he refer ves therefore the beft wine till now. 4. That it is of fpecial ufe to fit his people for granting with death; the which we may learn from his example. Secondly, For what time is this facrament to continue? I anfwer, Till he come again, and lb it is to lail to the end of the world. While he is abfent, we muil make ufe of it, as a memorial, ver. 25. 26. Thirdly, What do the words of inititution contain ? They contain ChriJVs bleffing ; which comprehends two things. (1.) A command for the ufe of this facrament. (2.) A pro- mise of fpiritual benefit by it to the worthy receivers, viz. that they fhall partake of Chriit's body and blood in the right ufe of it, ver. 24. 25. Take, eat : This is my body — This cup is the new te'lament in my blood. my II. I proceed to confider the fignifvlng things, or outward element-. Thefe are bread and wine. The bread, ordinary bread, without any determination of what grain it is made, nor whether leavened or unleavened. Our Lord took fuch bread as came to hand, and fo may we without fcruple, though decency is to be oblerved. The wine, as to the co- lour of it, is alio indifferent ; and whether a little mixed with water, or unmixed, is fo too. Neceiilty and decency mud regulate thefe things, the church being no otherwife tied by divine institution. Here let us confider, 1. What is fignined by the bread and wine. 2. The refemblance betwixt the figns and the things fi<*ni- fied. Firfly What is fignified by the bread and wine ? The body and blood of Chrifr, ver. 24. 25. even a whole Ciirift with all his benefits, forafmuch as the divine nature after the in- carnation was never feparated from the human, though the foul was feparated from the body, and his precious blood from his flelh. Secondly, The refemblance betwixt the figns and the things fignified. 1. Confider the bread and wine feparately. ifty There is a refemblance betwixt the bread and Chrift's body. (r.) Bread is for nourifhing of natural life : rio is ChrirVs body for nourishment to the foul, John vi. 56. « For (fays he), my fkih is meat indeed." There the hungry may feed, and 3^4 The Nature cf the Lord's Supper. and be nourifhed and ftrengthened, to grow up unto eternal life. (2.) Bread mud be prepared ere it can be bread, or fit nourishment for us, the grain ground, and baked with the tire. So Chrift was grinded betwixt the upper millftone of the Father's wrath, and the nether millftone of the malice of men and devils, and caft into the fiery furnace of juftice, that he might be bread to our fouls, Pfal. xxii. 14. (3.) Bread is a common and cheap proviiion; it is for the poor as well as the rich. (Thrift's falvation is the common falvation, Jude 3.; free to all who will receive the fame-, Rev. xxii. 17. (4.) Of all provilion it is the mod neceiTary. Nothing is fo neceiTary for us as Chrift; without him we die, we periih, we all periih, John vi. 53. " Except ye eat the fleih of the Son of man, and drink his blood, ye have no life in you." (5.) Lajily, It is a fort of food which healthy people will ne- ver loath. So is Chrift ever fweet to the foul that feeds 011 him, though diftempered fouls loath the bread of life. 2d/y% There is a refemblance betwixt wine and Chrift's blood. (1.) The wine is fqueezed oat of the grapes forcibly by the wme-prefs. Thus was Chrift's blood fqeezed out of his bo- dy, by the wine-prefs of the Father's wrath, that it might be drink to our fouls. (2.) Wine has a medicinal virtue, Luke x. 34. Chrift's blood is the great medicine for the wounds of the foul. There are no wounds fo deep, or fo hopelefs, but an appli- cation of Chrift's blood will cleanfe them, and heal them too. (3.) Wine is refreftiing and ftrengthening to the body, 1 Tim. v.- 23. A draught of this fpiritual drink, exhibited to us in the facrament, and to be received by faith, would make the foul prefied with guilt, and a fenfeof wrath, to ftir as a giant refrcflied with wine, John vi. 55. " My blood is drink indeed.'' (4.) La/lly, Ir is of a cheering virtue, Prov. xxxi. 6. The blood of Chrift is that whereof thofe who are of fprwwful fpirits, by reafon of guilt, may drink by faith, and forget their i'brrow, 1 Pet. i. 8. 1 2. Ccnftder the bread and wine conjunctly, fet before utj in the facrament. There is a threefold refemblance. \Jiy There is both meat and drink, bread and wine, in the facrament. In Jefus Chrift we have a full feaft for our fouls, John %he Nature of the Lord's Supper. 305 John vi. 55. " My flefh is meat indeed, and my blood is drink indeed." There is a fulnefs in him for all our wants, a fulnefs of merit and of Spirit. 2. The bread and wine are feparate in the facrament. So was Chrift's blood feparated from his body on the crofs for us. Many vents were made in that bleflcd body by the nails and fpear, through which that blood might gum out, for the redemption of an elect world. 3. The bread mult be eaten, and the wine drunk, or they will not nourifli. So Chrift's body and blood muft be by faith eaten and drunk, or it will not profit us to our faiva- tion. It is union with him by faith that makes us partakers of his benefits. III. Let us confider the fignifying actions in this facra- ment. Firjly There are fome fignifying actions of the administra- tor about thefe elements, according to Chrift's inftitution, which, being facramental, are alfo fignirkant. 1. Taking of the bread, and the cup into which the wine has been poured out, taking them into his hand, ver. 23. 24. 25. Nothing is more diftincily mentioned than this, Matth. xxvi. 26. 27. " Jefus took bread, and blefTed it, and brake it, and gave it to the difciples, and faid, Take, eat j this is my body. And he took the cup, and gave thanks, and gave it to them, faying, Drink ye ail of it." Whence it is evident, that it is taken to be confecrated. And this re- prefents the Father's chufing and defigning the Son to be Mediator, Pfal. Ixxxix. iy. <* I have laid help upon one that is mighty; I have exalted one chofen out of the people." So in this action we may fee, (1.) Man perilling for want of fpiritual food, Adam and all his pofterity ftarving in their fouls, and io their cafe crying for bread. (2.) God in his eternal love deftinating bread for a ftarving world. (3.) The Son of God, as the party on whom the lot fell, to be bread for them. Behold the bread the Father took, If. xlii. 1. " Behold my fervant whom I uphold." He was God's choice, and (hall he not be ours ? 2. Confecrating of the elements, ver. 24. 25. The con- fecrating of the bread and wine apart is reckoned to be an accidental circumftance in the firft administration, agreeable to the cuftom of the country where it was done, not obliging us, whole cuftom it is to blels all together, move than uniea- Vol. III. Q^q \cncd 306 The Nature of the Lord's Supper. vened bread, &c. Nor docs there appear any myftery fur* ther in the former than the latter. Here confider, (i.) How the elements are confecrated. By the word of inftitution, thankfgiving and prayer, they are confecrated, or fet apart from common ufe, ver. 23. 24. 25. Our Lord Chrift had power of himlelf to institute the ordinance, and did fo, and blefied it, and folemnly gave thanks over it. The inftitution (lands in the word, which therefore we read on that occasion, and, according to his example, pray over it, with thankfgiving. The Popifh confecration, by muttering over thefe words, This is my body, hit not the mark ; for thefe words, This is my body, were uttered by our Lord after the confecration. (2.) What is the effect of the confecration on the elements? Not a real change of them into the body and blood of Chrift. This deftroys the nature of a facrament, leaving no fenfible lign. It is contrary to the inftitution, where Chrift's body was fitting at the table, and reached the difciples bread and wine. It is contrary to the doctrine of Chrift's fuffering once, his afcenfton, fitting at God's right hand, and coming again not till the laft day. .And fo it is contrary to fenie and reafon. Chrift faid indeed, This is my body, i. e. fignifies my body, as the lamb is called the Lord's pafTover, Exod. xii. 11. It is by thefe words the Papifts will have the bread changed into the real natural body of Chrift. But thefe words fup- pofe it to be Chrift's body before, ftnce a thing cannot be truly faid to be what it is not. So it is no otherwife Chrift's body, but facramentally. The true effect is a relative change on the elements, fo that they are no more to be looked upon as common bread and wine, but the facred fymbols of Chrift's body and blood. •So they are changed in refpect of their ufe, being fet apart for this holy ufe. (3.) The fignification of this facramental action. It re- prefents the Father's fetting apart and eonfecrating his own Son to, and inverting him in, the Mediatory office. So Chrift is faid to be fealed, John vi. 27.; fanctified and fent, chap. x. 36.; and anointed to his office, If. lxi. 1. So in this a believer may fee thefe three things. (1.) The Father calling Chrift to the Mediatory office, Heb. v. 4. 5. ; to do and to die for the perifhing elect. (2.) The Son's accepting of the call, though he knew how hard the work was, Pfah xl. The Nature of the Lord's Supper, 307 Id. 7. (3.) Chrift completely furnifhed for all the ends of his mediation, actually entered on the office. The Father blefTed him, and fent him on the work, and he goes about it, If. lxi. 1. 3. Breaking of the bread, ver. 24. This is an elTential rite of this facrament, it being fometimes called by this very name, Acts xx. 7. It fignifies the breaking of Chrift's body for us, and confequently the fhedding of his blood. In the facrament there is not a word of pouring out the wine, though no doubt it was done : for the fhedding of Chrift's blood is fufficiently reprefented by breaking of his body. His body was broken to the fhedding of his blood in his cir- cumcifion, in his foul-fufferings to the fweating of blood, in the plucking off his hair, If. 1. 6. in his fcourging, John xix. 1. crowning with thorns, and being fmitten on the fo crowned head, and in his crucifixion. And thefe his fufferings point to all the reft. 4. Giving of the bread, and then the wine, to the commu- nicants, ver. 24. 25. This fignifies Chrift's giving himfelf, with ail his benefits, to the worthy receiver, which is really done in the right ufe of this facrament. This is plain from, the words, T'ake, eat, &c. Secondly, There are fignifying actions of the communicants. 1. Taking of the bread and wine with the hand, ib. This fignifies their receiving of a whole Chrift, as offered in the word, and exhibited in the facrament, doling with him by faith. 2. Eating and drinking. The Papifts deftroy this laft as to the people, with-holding the cup from them, contrary to Chrift's exprefs command, Matth. xxvi. 27. (i Drink ye all of it." Thefe actions fignify their feeding fpiritually on Chrift's body and blood, and uniting with him by faith. Thefe folemn facramental actions not being accompanied with the things fignified, namely, the duties, make them a folemn mocking of God, which makes unworthy communi- cating fo great a fin. IV. I proceed to confider the particular ufes and ends of this facrament. Befides tjie general ends of this facrament^ common to the other alfo, to wit, (1.) To be a fignify ing fign, (2.) A fealing fign, (3.) An exhibiting fign, of Chrift and his benefits to believers ; the particular ends of it are, i. To be a memorial of the death of Chrift till he come again, ver. 24. And this is to be confidered two wavs. Qj{2 (1.) As 308 The Nature of the Lord's Supper. (i.) As a memorial of it before the world, i Cor. xi. 2&t as Jofhua fet up the twelve ftones- Hereby we keep up a ftandard for Chrift, and openly avouch his dying, and our faith of it. (2.) As a memorial before our own eyes, to re- vive, quicken, and preferve the affectionate remembrance of his death in our own hearts. This refpects Chrift's honour and our duty. 2. To be a badge of and confirm our union and commu- nion with Jefus Chrift himfelf, 1 Cor. x. 16. What nearer union do we know on earth, than that betwixt us and our food, which incorporates with our fubftance ? So this facra- ment figni6es, feals, and confirms our union and communion with Chrift, as eating his flefli and drinking his blood. This refpecls our privilege. 3. To be a fpiritual feaft for our fpiritual nourifhment and growth, in grace. Take, eat, &c. For therein believers are made partakers of his body aid blood, fince they are really exhibited in this ordinance to the faith of the believer. They partake of it not after a corporal and carnal manner, ea ing and drinking of that blefTed body and blood with the mouths of their bodies, but fpiritually and moft really by faith This refpecls our benefit. 4. Lqflly, To be a public teftimony of our communion with all faints, members of the fame body, 1 Cor. x. 17. This refpecls the whole church of Chrift, and the duties they owe- to one another as members of the fame body. I (hall now conclude this fubjecl: with an inference or two. Inf. 1. Hence we may fee the unparalleled goodnefs and bounty of a gracious God to his people, in covering a rich table for them in this wild' rnefs, ftored with the beft meat and drink for their refreshment and nourifhment in their pil- grim?, ge-ftate, till they arrive at their Father's houfe in the heavenly Canaan. With what an enlarged appetite ought the1 to come ^o and partake of this royal feaft, defigned only for thofe who are the King's friends ! They fhould feed upon it in the exercife of faith, love, defire, wonder, and joy. They ihould welcome every opportunity thatprefents itfeif, to feaft with their Redeemer, and give fuitable reception to the en- tertainer, and the entertainment he provides. / 2. Phis boh facrament is children's bread. For none but gracious louls *re capable of managing it to their own advan- tage. How fhall t.-.ey remembei h n who never knew him? declare their union with him, who are not divorced from their lulls The Nature of the Lord's Supper, 309 lufts and idols ? eat his nVfh and drink his blood, who have no appetite for fpiritual meat and drink ? honour him whom they are daily difhonouring by their profane lives and con- versations ? None but thofe who believe in (Thrift are fit guefts for his table. Let all unbelievers be exhorted to re- ceive and embrace Chrift as their Saviour, to be clothed with the wedding-garment of his righteoufhefs, and then they will be fit to fit at the King's table. 3. Prepare for this folemn ordinance, if God fhall allow us the opportunity. Delay not a moment to give yourfelves to the Lord, by receiving and embracing the Lord Jefus as your Saviour and Redeemer, and avouching him as fuch in this holy facrament. Let the mortality* and ficknefs that fo ge- nerally prevails, excite you to be more vigorous than ever in preparing for this folemn occafion, as perhaps it may be the laft many of us may partake of. O then let us prepare to keep the feaft in due manner ! OF *This diicourfe was preached in April 1720, in which feafon adif- temper as mortal as epidemical raged in the parifn of Ettrick. All the author's family, himfelf only excepted, were feized with it : but, through the goodnefs of God, happily recovered. It is to this diftem- per that the author here alludes. And as a careful obfervance of the courfe of providence in general, with a lingular dexterity in connecling particular providences, was one of the moft diftinguiihing traits in this great man's character; fo it was his invariable practice, to adapt his pu- blic preaching to the courfe of providence, and to make ufe of God's difpenfations towards his own parifh in particular, to back and enforce his exhortations to his flock. Add to this, that it was a practice of his, not unufual, to obferve a congregational fait when any thing ap- peared uncommon in tht courfe of providence, that his parifhioners might be led to improve it properly ; which, from his diary and the fermons then preached, flill preserved, it appears, he did on the occa- fion alluded to in the inference. This fait was obferved on the 27th of April 1720. And as the fermons then delivered may be ufeful on like occafions, which are not unfrequent, they mall be inferted at the end of this volume. And the propriety of giving them a place in this work will appear from this confideration, That while the ferious read- er is employed in penning a difcourfe treating of the nature of the Lord's fupper, in which there is a lively reprefentation of the death of Chrift, our paiTover facriTreed for us, it will be a profitable exercife for him at the fame time to be thinking or his own death, and to be fo numbering his days, that he may apply his heart unto nvifdom OF THE WORTHY RECEIVING OF THE LORD's SUPPER. I Cor. xi. 28. — But let a man examine himfelf, and fo let him eat of that bread, and drink of that cup. THESE words contain a mean for preventing of the great evil which men are apt to fall into with refpect to the Lord's fupper ; and fo for our purpofe they offer two things to be confidered. 1. An evil, a great evil, a hainous evil, which men muft ufe means to prevent •, that is, unworthy communicating. But let a man examine himfelf, &c. This looks back to the preceding verfe, wherein the apoftle had declared unworthy communicants to be " guilty of ChriiTs body and blood." But (fays he, to prevent this, and that ye may worthily par- take) let a man examine him/elf, &c. 2. The way to be taken to prevent unworthy communica- ting : Let a man examine him/elf, and fo let him eat of that bre.;d, Sec. A man, every man to wh and there- fore have no inclination to fearch them out. But, O confi- der that " one thing thou lackefi." (3.) A fecret fear that fill is wrong with them. Perhaps it is not fo. But if it be really fo, ye have the more need to get matters fet to rights. idly, From Satan. He has a lingular pique at this duty, and therefore will be ready to mufter up all his forces to keep men from venturing on it, or to defift from it ; and that [1.] By fuggefting unto men the infuperable difficulty of the duty : There is a lion in the way, a lion in the frreets. [2."] 3>y telling them, they will mar their own peace with it, but can never come to fee the truth of grace, or to aflurance by jr. [3.] Byfetting them on to fame other duty, Which, tho' 2 good of the Lord's Supper. 3 1 9 good in itfelf, is then unfeafonable, to juftle out that which is then proper and necefFary. Satan knows it to be an emi- nently uieful duty, and therefore fets himfelf in oppoiition to it, that where matters are not right, they may be kept fo ; and where perfons are in a good ftate, he may rob them o£ the comfort of it. On thefe considerations, ye muft be refo- lute and active in this exercife. The exhortation to it is doubled, 2 Cor. xiii. 5. " Examine your own felves, prove your own felves." 2. Ye muft be impartial in this inquiry. Ye are in this matter judges in your own caufe, and under a ftrong bias to partiality. But the beft way is, to take the matter to the higheft Judge, with a refolution to know the worft of your cafe, 1 Cor, xi. 31. Be not as Saul, when fent to deftroy the Amalekites, who fpared Agag and the fatteft of the cattle. Overlook not right eyes and right hands. What Solomon fays of flocks, may we lay concerning your fouls, Prov. xxvii. 23. " Be thou diligent to know the ftate of thy flocks, and look well to thy herds." However partial ye be, God will not be fo to you; fo that your foolifh partiality can do you no good, but a great deal of ill, as it will make you ignorant of your own cafe, which it is jour greateft wiidom and intereft to know. Qitejt. May one who doubts of his being in the ftate of grace approach to the table of the Lord ? Anf. They whole confciences bear witnefs, that they do unfdgnedly defire Chrift and his grace, and to depart from all iniquity, may come, notwithstanding of their doubts, which are their weak- nefs, and which they are to ftruggle againft. But if one's confcience witnefs to him, that he is not clear for Chrift as he is offered in the gofpel, he cannot come fafely, Matth. v. 6. & xi. 6. 1 John iii. 20. 21. Let every one, therefore, carefully examine himfelf as to his fpiritual ftate, before he approach to this holy ordinance of the Lord's fupper, left he contract the horrid guilt 01 trampling on the body and blood of Chrift, to which he has a right at the Lord's table. toe THE NECESSITY OF SELF-EXAMINATION CONSI- DERED *. 2 Cor. xiii. 5. — Examine ycurfelves, whether ye be in the faith : prove your own ft Ives : know ye not your own f elves y how that jifus Chrift is in you^ except ye be reprobates. THE difpenfations of providence begin to be alarming to this fecure generation, and look like the beginning of forrows, in the great mortality prevailing in feveral places. And the language of fiich a dii'penfation is, as is expreiTed in the text bidding every one examine the?nfefoes> whether they be in the faith, &c. In which words we have two things. 1. A neceffary duty propofed ; and that is, the trial of their ftate. It is propofed under a double notion, Examine arid proves the call being doubled, becaufe of the weight of the matter. And, * Though this difcourfe, confirming of two fhort fermons, was not delivered as 2ny part of this catechetical work, yet it is Le.re'inlerted on account of its affinity to the preceding difcourfe, and from a per- fuafion, that it may, through the divine bleffmg, be ufeful to the reader, as the fubjeel is of no final! importance both to faints and Tin- ners; and were the defign of it properly attended to, might prove a happy means of- retrieving the decayed interefts of religion amongft us. And it is thought, this difcourfe will be the more acceptable to ider, when he is told, that it. was the laft the author ever v. rote, after he was confined to his houfe by the illnefs of which he died ; and that thefe two ihort fermons were preached from a window in the manfe to the people (landing without, on the 2d and 9th of April 1732 ; after which he preached no more, the God whom he had fcr- Ved in the work of the gofpel, from the latter end of the year 1699, having called him home on the 20th of May 173s, to inherit the crown of rightepufnefs laid up for him. But by it, and his other va- luable writings, he yet [peaketh ; and his name and memory will be revered, as long as "a tali e for pure and undented religion fubfifts a- ■ 11s. The Neceffuy of Self-examination. 321 l/ij Of felf examination. And here, (1.) Conflder the point the apoftle would have them put to the trial, whether ye be in the faith. He knew very well that they profeffed faith in Chrift ; but all is not gold that glifters. None but believers, true believers, whofe faith worketh by love, being a fpiritual vital principle within them, will lee heaven : but many take themfelves, and others take them, for believers, who yet are not fo. (2 ) The trial he would have them to make of that point, Examine yourfejves. The church of Co- rinth was a divided church. There was a cenforious party among them, conceited of thenfcfelves, and defpifers of this eminent and highly diftinguifhed apoftle. For all the clear demonftrations there were of the Lord's being with him, they fought, a proof of Chrif V f pealing in him, ver. 3. Now, fays he, ye are very much abroad, bufy examining me, and make much ado for a proof of Chrift fpeaking in me : I would advife you to be more at home, and examine your- ■felves. Put yourfelves to the trial, whether ye are in the faith or not. The original word fignifies to make fuch a trial as one does of a thing by piercing through it, whereby he may know what is within, and whether it be found or not. 2dlyt Of felf- probation : Prove your own felves, to wit, by trial, as in courts offenders are tried, or thev who (land for an office are put on trials^ to prove whether they be fit for it or not ; or rather as goldfmiths try metals, whether by the lire, or by the touchftone, whereby they difce-rn the true metal from counterfeit. This is near akin to the former ex- prefiion, Examine, but is not quite the lame. This laft fpeaks the bringing the matter to a point, the purfuing the /rial till it mould end in a full proof of their ftate, ^oocl or bad. Ye, q. d. feek a proof of Chrift fpeaking in me ; pray reft not till ye get a proof of your own ftate. 2. The weighty ground that makes this duty necelTary, moft neceflary : Know ye not your own felves, how that Qhrifl Jefus is in you, except ye be reprobates. Wherein we have, (1.) The ground itfelf, Chrijl is in you, except ye be reprobates. Now, Chrift dwells in the heart by faith, Eph. iii- 17. Where there is not a vital union with Chrift, the perfon is reprobate. There is no union with him but by faith : there- fore ye have great need to examine whether ye be in faith or not. Reprobate here is not oppofed to elecl : for certainly the apoftle did not mean to drive them to abfolute defpair, in caie they found themfelves naught in the trial ; or to per- fuade them, that if Chrift was not in them alreadv, he would ' Vol. III. S f never 3 22 The Necejfity of Self examination % never be in them. But it is oppofed to upright and genuine^ and fo denotes a perfon, or thing, that being tried is found unfound or counterfeit, as Jer. vi. ult.; and fo ufelefs, abfo- lutely unfit for the ends deiired, Tit. i. ult.-, and fo rejected, Jer. vi. ult. (2.) The neceffity of the knowledge of one's felf in this point, Know ye not your own f elves, how that Jefus Chrifi is in you, &c. Knowledge of one's felf is far preferable to the knowledge of other men. Alas ! what will it avail men to be raking into the ftate and cafe of others, while in the mean time they are ftrangers to themfelves ? They do not ad- vert to this great point, how Chrift is in them, elfe they are all wrong for time and eternity. Obferve from the connection, That felf-judging is a proper mean to bring people off from ralli judging of others. It was .not rain judging in Peter, when he pronounced himon Magus to be in the gall of bitternefs and bond of iniquity, "who had offered money for the extraordinary power of con- ferring the Holy Ghoft. Neither is it rafh judging, to pro- nounce profane men, fcandalous in the habitual courfe of their lives, to be going in the way to deflruction ; for the Spirit of God by Paul fays the fame thing, Gal. v. 19. — 21. «« Now the works of the flefh are manifeft, which are thefe, adultery, fornication, uncleannefs, lafcivionfnefs, idolatry, witchcraft, hatred, variance, emulations, wrath, ftrife, fedi- tions, herefies, envyings, murders, drunkennefs, revellings, and fueh like : of the which T teli you before, as I have alio told you in time paft, that they which do fuch things, mall not inherit the kingdom of God." But it was rafh judging in thefe Corinthians, to queftion Chrift's fpeaking in PauJ, becaufe in fome things he was not fo acceptable to them as ibme others. So it is rafh judging, to reject men who con- fcienticufly appear to adhere to the uncontroverted points of practical godlinels, becaufe they differ from them in fome points controverted among good and holy men. Self-judge- ing would call men home to their own cafe, fo that they would not be at fo much leifure to ramble abroad. It would let them fee fo much evil in themfelves, and fo much they have need to be forgiven of God, that they would not dare be fevere on their brethren, and rigorous on their behaviour, left the meafure they mete to others fhould be meafured to them again. Therefore I cannot but moft earneftly recom- mend this practice of felf-judging, which will happily tend to The Necejjlty of Self -examination. 323 to make you low in your own eyes, and preferve you from many mifcariages to and mifeonftructions of others. Having thus explained the words, and considered their connexion with the preceding context, I (hall at this time only obferve from them the following doctrine, viz. Doct. " It is a moft necefrary duty lying on men profeffing the name of Chrift, to examine themfelves, whether they are in the faith or not ; and to purfue that examination and trial, till, bringing the matter to a proof, they come to a point with reference to that great concern." In difcourfing from this important doctrine, I fhali con- fider, I. The point to be tried. II. The trial of the point. III. Make fome improvement. I. I fhall confider the point to be tried. The point con- cerning which every one is to try himfelf is, Whether he is in the faith. And here let us confider, 1. What it is to be in the faith. 2. The weight and importance of this point. Firfi, I am to fhew, what it is to be in the faith. To have true faith, or to be true believers, and to be in the faith, is all one as to the matter ; even as to be in Chrift, and Chrift's being in us, is the fame thing in effect. The man that is en- dowed with the grace of faith, enriched with precious faith, is in the faith : and the faithlefs, the unbelieving, in whom the grace of faving faith has never been wrought by the Holy ISpirit, is not in the faith. But I conceive the expreffion aims at thefe three things. 1. The elect's peculiarity of this heavenly gift ; hence call- ed " the faith of God's elect," Tit. i. i It is the peculiar treafure of thefe happy objects of everlafting love ; it is given to none but them ; it remains among that bleffed party, as a peculiarity of their community. Hence the apoftle. Peter addreffed himfelf to thofe to whom he writes, under this character, " to them that have obtained like precious faith with us," f Pet. i. I. There is a fourfold faith mentioned in fcripture : An hiftorical faith, that devils partake of, Jam. ii. 19.; a faith of miracles, which one may have, and yet want charity, or true faving grace, 1 Cor. xiii. 2.; a temporary faith, which apoftates in the end may have had, like the ftony- ground hearers, Matth. xiii. 20. 21. But the faith here to S f % be 3 2 4 3^ Necejfity of Self-examination . be tried, is the faith that unites to Chrift, which none have but thofe " ordained to eternal life," Acts xiii. 48. It is that whereby a iinner receives and embraces Jefus Chrift as a Saviour, and relies upon and trufts in him as his Saviour in par- ticular, for the whole of his falvation, and in virtue of which he lives to God. Now, it is every one's concern to try whe- ther he be in this faith or not. 2. The life of faith. The Chriftian life is indeed the life of faith. Hence Paul fays, " The life which I now live in the flefh, I live by the faith of the Son of God," Gal. ii. 2c. By Adam's eating the forbidden fruit, mankind were led off from the heavenly life into the life of fenfe, living to gratify their fenies, follow their paffions,'pleafe the vanity of their minds, and the vilenefs of their auecrions. Now, God has by Jefus Chrift brought in a new way of heavenly life as the road to happinefs ; and that is the life of faith. Ye Ihould try whether ye are in that road or not. The life of fenfe is indeed a fpiritual death : fee whether ye are in the faith , as in the life, the true life of the foul. 3. The operanvenefs or efficacy of faith ; for" faith work- cth by love " Gal. v. 6. Faith lies inwardly, undifcernrble to all the world, but to GoJ and the believer himfelf. But then it is not a dormant or inactive principle, but fpreads its effects outwardly through the whole man. Sound faith works the whole converfation, in every part thereof, into true holinefs, brings in an universal refpecl: to the commands of God, and fanctifies the whole man throughout. In vain do they prei not only warned you to try this important point, both by his word and providence, but has exprefsSy interpofed his autho- rity, binding it as an indifpenfable duty upon you to try your- felves, as ye will anfwer it on your higlieft peril. I fay then, Try yourfelves as to this weighty affair, left ye be found to be fighters againft God, to fpurn at his yoke, and to throw his cords from oft' you. Try yourfelves then, I fayj whether y-e be in the faith or not, as ye would regard the authority of the great Lord of heaven and earth, and would not fall into the hands of the living Gol\s from which there is no de- liverance. THE THE DANGER OF UNWORTHY COMMUNICATING I Cor. xi. 29.— For be that eateth and drinketh unworthily, eateth and drinketb damnation to himfelf, not difccrning the Lord^s body. IT is a feafonable advice which Solomon gives, Prov. xxiih i. " When thou fltteft to eat with a ruler, coniider dili- gently what is before thee." We expect the great Ruler of heaven and earth is to cover a table for us in this place ; but at it fome may get their viaticum for heaven, others theirs for hell. The Jews fay of the manna in the wiidernefs, that it tailed according as every one defired. This I may fay of the facrament, it will be different according to the different palates and conuitution of the communicants, like the word ; to fome the favour of life unto life, and to others the favour of death unto death. The apoftle compares baptifm to the palling through the Red Sea, which to the Ifraelites gave a palTage to Canaan, but it was a grave to the Egyptians, to fwaiiow them up. The Lord's fupper is an open pit for detraction to fome, and a chariot to carry others on in their way to heaven. The apnftle tells us here the danger of un- worthy communicating, notwithstanding which people moftlv need rather a bridle than a fpur to it. i. The- * Though this difcourfe was not delivered in the courfe of this work, but many years before, when the author was minifter at Sim- prin, it was judged advifeable to infert it here, as a proper addition to, and in further illuftration of the preceding difcourfes on the Lord's fupper. And as unworthy communicating is in itfelf a great fin, and one of the epidemical evils of the prefent time, a difcourfe on fuch a fubject muft be deemed extremely feafonable in the prefent junc- ture ; and the reader will do well to perufe it with tl at :'' ioufnefe and attention the matter cf it requires. 336 The Danger of Unworthy Communicating, 1. The connection, in the particle for; which fhews the words to be a reafon of that exhortation, ver 28. " But let a man examine himfelf, and fo let* him eat of that bread, and drink of that cup/' viz. in the right manner ; for the hazard is great if we do otherwife. 2. A duty fuppofed, eating and drinking ; which looks fternly on the facrilege of the Papifts in taking the cup from the people, and putting in only wafers into their mouths, contrary to (Thrift's exprefs command, " Drink ye all of it." It is the people, as well as the miniifer, that eat and drink judgment to themfelves, ver. 30. 3. The way that many mar this duty : They do it unwor- thily, that is unfuitably, unmeetly ; they mar it in the ma- king, not going about it in the right way and manner. They are guefts, but not meet guefts, for the holy table. They tome" to the marriage- feaft, but not with wedding- garments. 4. "What comes of it. The confequences are dreadful. They eat and drink damnation [GV. judgment] to them/elves. This judgment to fome is temporal, to others eternal. This they are faid to cat and drink to themfelves ; it becomes poifon to them, and fo they take their death with their own hands. ' While the meat is in their mouth, wrath goes down with it, as the devil did with Judas's fop. 5. A particular fin lying on them, which provokes God fo to treat them : They do not difcern the body of the Lord Chrift ; they do not duly confider the relation betwixt the elements and Chrift-, and fo they rum in upon thefe crea- tures of bread and wine, that are of fo deep a fancliflcation as to be the fymbols of the body and blood of the Son of God ; they (it down at that table, as to their ordinary meals, without that reverence and devotion that ought to be in thofe uTho fit down at fuch a holy table. Two doctrines may be obfcrved, viz. Doct. I. " Though the right wav and manner of commu- nicating be the main thing to be ftudied in that folemn nclion, yet many content themfelves with the bare doing of the thing, neglecting the doing of it iuitably, and in a right manner." DoCT. II. u lie that communicates unworthily, eats and drinks judgment to himfelf, while he eats the facramentai bread, and drinks the wine.'' I fhall profecute each doctrine in order. 1 Doct. The Danger of Unworthy Communicating. 337 Doct. I. " Though the right way and manner of commu- nicating be the main thing to be ftudied in that foiemn action, yet many content themfelves with the bare doing of the thing, neglecting the doing of it fuitably, and in a right manner." Here I fnall fhew, I. The neceflity of communicating fuitably, and in a right manner. II. Why it is, that though the right way and manner of communicating be the main thing to be ftudied in that fo- iemn action, yet many content themfelves with the bare doing of it, neglecting the doing of it fuitably, and in a right manner. III. Make fome improvement. I. I am to fhew the neceflity of communicating fuitably, and in a right manner. 1. God commands it, ver. 28. "So let him eat of that bread, and drink of that cup." The particle is emphatical, as, John iv. 6. " Jefus therefore being wearied with his jour- ney, fat thus [or lb] on the well." Acts vii. 8. " So Abra- ham begat Ifaac." The matter and manner of all duties are linked together in the command of God. What God hath joined, let no man put afunder. He will have his fervice well done, as well as done, 1 Chron. xxviii. 9. iC And thou Solomon, my fon, know thou the God of thy father, and fervehim with a perfect heart, and with a willing mind : for the Lord fearcheth all hearts, and underftandeth all the ima- ginations of the thoughts." Mailers on earth challenge to themfelves a power to caufe their fervants do their work as they would have it ; but though they leave the way of doing it fometimes to the difcretion of the fervants, yet the Lord never does fo, but always commands not only what, but how to do, 1 ThefT, iv, 1. 2. No duty is pleating to God, unlefs it be done in a right manner, ib. Unlefs it be fo done, it is not done to his mind. It gives not content to the heart of Chrilt, though it may give content to men's own blinded hearts. God's will is the fupreme law ; for we are hrs own, and what we do, we ought to ftudy to do it to his mind : otherwife it cannot pleafe him, do what we will. 3. Becaufe nothing is a work theologically good, but what is done in a richt manner, Heb. xi. 6. " Without faith it Vol. III. " Uu is 33S The Danger of XJnivortly Communicating. Is impofiible to pleafe him." There was a vafi difference betwixt Cain and Abel's offering, Gen. iv. 4. 5. " The Lord had refpect unto Abel, and to his offering : but unto Cain and to his offering he had not refpect." See the reafon, Reb. xi. 4. " By faith Abel offered unto God a more excel- lent facrifice than Cain." Bonum non, nift ex integra cavfi oritur, bonum eft. Hence the good works of the heathens were but fplendid fins ; and thofe of the unregenerate are fo ; for the j may do much, but not with a perfect heart. One fins and damns his foul at the Lord's table, another communicates worthily. What makes the difference, but the manner of doing ? Hence praying is accounted but howl- ing \ eating and drinking is not to eat the Lord's fupper, X Cor. xi. 20. Common eating and drinking are fins, Matth. xxiv. 37. Cloth may be good, and yet the coat bafe, if it be marred in the making. 4. Though the work be in itfelf good, yet if it be done iinfuitably, not in a right manner, it provokes God to in- flict heavy ftrokes on the doer. Is not a matter often at that, he would rather men had not done the work, than that it fhould be fo done ? 1 Chron. xv. 13. " For becaufe ye did it not at the flrft, the Lord our God made a breach upon us, for that we fought him not after the due order." So Jehu did fomething for God, but not in a right manner : hence the Lord fays, Hof. i. 4. " I will avenge the blood of Jezreel upon the houfe of Jehu." And the Corinthians having communicated unworthily, or not in the right man- ner, the apoftle obferves concerning them, 1 Cor. xi. 31. *' For this caufe many are weak and fickly among you, and many deep." In the mean, little is accepted, if it is rightly done : hence it is faid of Afa, 1 Kings xv. 14- " The high places were not removed : neverthelefs Afa his heart was perfect with the Lord all his days." 5. Only the duty done in a right manner does profper, and get the bleffing. Mark thaty*, Matth. xxiv. 46. " Bleff- <=d is that fervant, whom his Lord when he cometh, mall* find fo doing." A man may pray ten thoufand times, and never be heard ; and go from one communion to another, and never be fealed to the day of redemption. A groan from the heart will do more than all thefe, Rom. viii. 16. Our meat can do us no good, and our 'clothes cannot warm us, if we do not v(g them in the right manner. No wonder that many are never the better of all the facraments they zct, for they communicate not aright* 6. If The Danger ofljavjsrthj Communicating, 339 6. If we communicate not in a right manner, we do no more than others, than hypocrites actually do, and Pagans may do. Hypocrites eat and drink, who Avail drink eter- nally of the wine of the wrath of God, Luke xiii. 26. 27. Pagans can eat bread and drink wine ; nay, the very beafts may do it. And fhall a Chiiftian think that he does enough when e does no more? 7. Lafttyi God gets no glory otherwife from us in our duty, Matth. v. 16. He gets much diihonour by the way that many of us partake of his table. The means muft be fuited to the end ; and therefore our duty muft be rightly done, if we would glorify God. II. I proceed to fhew, why it is, that though the right way and manner of communicating be the main thing in that io- lemn action, yet many content themfelves with the bare do- ing of the thing, neglecting the doing of it fuitably, and in a right manner. 1. Becaufe to communicate is eafy, but to communicate in a right manner is very difficult. It is eafy to wait 011 feverai days and hear fermons, to get a token, and eat the bread and drink the wine : but it is a hard talk to plough up the fallow-ground, to mourn for fin, to get the heart in cafe for communion with Chrift, and by faith to feed upon him. Ic is eafy to fay, we refolve to be for Chrift ; but it is hard to pluck out right-eyes, and cut off right-hands j it is hard to let idols to the door, and give the whole heart to a Saviour. 2. Becaufe they obtain their end by the bare performance of the duty. As, (1.) Peace of mind. Many confciences are half- awakened ; though they be not fo far awakened as to give men no reft without doing duty in a right manner, yet they will not hold their peace fhould a man neglect du- ties altogether. (2.) It gains a man credit in the world, and that is a ftrong cord to draw a man to the outride of duties, Matth. vi. 2. It is no fmall matter to have a name, and to leem gooa ; and to be called godly, is affected by thofe who are at no pains to be what they would leem. Thefe are the mean and low ends they propoie to themfelves, and they get them by that way* But the high and noble ends of the Chriftian communion with God, ftrength againft corruption, &c. call for other fort of work. 3. Men may get duties done, and their lufts kept too ; they may go to a communion-tab; e, and to the table of devils too : but to do duties in their right manner is mcon- U u 2 iiftent 34° The Danger of Unworthy Communicating. ilftent with peace with our lulls, Pfal. lxvi. 18. If they would have a calm Tea, Jonah muft be thrown overboard. Hence they take fo little pains in felf-examination before a communion. There are fome fecret lufts which the man has no will to difturb ; therefore he will not light the candle and fearch, left he fhould be obliged to caft out the old leaven. 4. Becaufe men moftly have low and mean thoughts of God and his fervice, Mai. i. 6. 7. 8. It is not every one that knows the Lord. Many worfhip they know not what, and therefore they give him they care not what. If men had fuitable thoughts of that God whom they ferve, they would be careful how they ferve him, Pfal. lxxxix. 6. 7. Wherefore the apoftle, to put men out of their floth, and engage them to the right performance of duties, tells what a one God is, Heb. xii. 28. 29. " Let us have grace, whereby we may ferve God acceptably, with reverence and godly fear. For our God is a confuming fire." 5. Becaufe men moilly are unacquainted with communion and feilowfhip with God to be had in duties •, they know not the nectility of it, nor the excellency of it. Hence they are not at pains about it. He that minds to entertain his prince, will be at pains to provide all things neceffary for that effect, while he is not fo taken up who is expecting no guelb. - Ufa, Of lamentation. O how fad is it that there are fo many who content themfelves with the bare work of commu- nicating, neglecting the right manner ! That there are many fuel? y take theie evidences. 1 . Many approach very rafhly and inconflderately to the Lord's table. It would make a tender heart to tremble, how forward many are for going to the communion table, though it be fenced by the fevere threatenings of God. They are like the horfe, Job xxxix. 22. 33. 24. who (t mocketh at fear, and is not affrighted ; neither turneth he back from the fword. The quiver rattleth againft him, the glittering fpear and the fhield. He fwalloweth the ground with fierce- nefs and rage ; neither believeth he that it is the found of the trumpet." And they are as the leviathan, by whom « darts are accounted as ftubble," and who " laugheth at the Shaking of a fpear," Job xli. 29. They fnatch up the holy things of God, and with polluted fingers do they handle them. How few are there that find any notable difficulty in their way to it ? Truly it is lamentable to think of this rafh- nefs. 2. The The Danger of Unworthy Communidaiir.g. 341 2. The little pains that many are at beforehand to get their hearts prepared for this work. Any thing they doy lies mod in hearing in public ; few wreftling with God, that he would prepare them as a bride adorned for her hufband. 3. The licentious lives of communicants. Many, when the work is over, turn juft back to their old ways, cleariy difcovering that it has made no great impreflion on their hearts while they were at it. Many are a fhame to religion, harden the profane, and grieve the hearts of the godly, by their courfes. We may juftly wonder that the Lord does not fometimes make a breach among us, and mingle our blood with our sacrifices. Under the law, the Lord made fome fad inftances of his anger ; as in the cafe of Uzzah, 2 Sam. vi. 6. 7. ; of the men of Bethfhemelh, 1 Sam. vi. 19. ; and of Nadab and Abihu, Lev. x. 1.2. Is not the Lord as angry fiill with the abufe of Gofpel holy things ? Yes, furely : but now the difpenfation is more fpiritual, and the ftrokes of anger are more fpiritual alfo ; fuch as hardnefs of heart, and blindnefs of mind. Some fouls may get their death's wounds at the table, though their bodies come away whole and found. Ufe, Of exhortation. Be exhorted to get your hearts in a cafe for performing this duty after the right manner. It may- be fome have communicated often, and never to this day communicated once right. O ftrive to begin now ! The ad- vantage of it is great. Ye may find that in a communion, that ye never found yet, if ye be worthy partakers ; if not, the hazard is great. Which take in Doct. II. " He that communicates unworthily, eats and drinks judgment to himfelf, while he eats the facramental bread, and drinks the facramental wine." * In difcourfing from this doctrine, I fhall mew, I. What communicating unworthily is. II. What judgments unworthy communicating expofes people to. III. Make application. I. I am to mew, what communicating unworthily is. A man communicates worthily, not when he merits the facra- ment, but when he is meet for it. So a man communicates unworthily, when he is unmeet for this holy ordinance, when he wants a gofpel- fitnefs for it. To find out this, then, 34^ The Danger of Unworthy Commitment in g> then, we mud inquire into the nature of this ordinance. Conlider, then, Flrjl, The author of this ordinance- It is Chrift, I Cor, xi. 23. He appointed it. It belongs to him only to ap- point the feveral parts of worfhip, who was faithful in his own houfe as a Son ; and worfhip commanded by men is but vain worfhip. Now, if Chrift be the author of this ordi- nance, then it is meet, 1. That we have an honourable re- iped for it as a divine ordinance. 2. That we go about it out of a refped to the command of Chrift. 3. That we ex^ pedt the bleffing and the advantage by it from him. 1. People communicate unworthily when they have not an honourable refpecl for, and a due reverence to, this ordi- nance, when they partake of it, Mai. i. 6. 7. If it bear the itamp of divine authority, is it meet thatperfons fhould de- fpife it, and not be touched with reverence of it ? When the angel of the covenant appeared to Mofes in the bufh, he laid to him, " Put oh° thy (hoes from off thy feet : for the place whereon thou itandeft is holy ground," Exod. iii. c, iiut, behold, in this facrament there are bread and wine of deeper fanclincation than that holy ground, they being the fymbols of Chrifi's body and blood. 2. When people do not go about it out of refpecl to the command of Chrift, may he not juilly aftoniih. fuch at his table with that queition, '« If I be mailer, where is my fear ?" Mai. i. 6. Is it meet that people fhould communi- cate out of cuftom, vain-glory, &c. ? If the fenfe of his com- mand do not bring thee there, thou canft not expect the fenfe of his lov % but rather to feel the weight of his hand, when there. As we muft believe the truth becaufe God has faid it, otherwife our alien t is not divine faith \ fo we muft do our duty becaufe God has commanded it, otherwife our obedience is not acceptable to him. 3. When people look to any other quarter than to Chrift for the good of the facrament. Some look no further than the elements. This is to put them in Chrift's ftead : but be not deceived, bread and wine cannot nourifti thy foul. Some are apt to look to minifters : and if fuch a one as they afFecl ferve the table they are at, they think they are fure of advantage. If they knew your hearts fo led aiide, they would, with a fad heart and angry countenance, fay to you as Jacob did to Rachel^ " Am 1 in God's ftead?" Gen. ixx. 2. The fpoufe went a little further than the watch- men before (he found her beloved, Cant. iii. 4, Many fmart The Danger of Unworthy Communicating. 343 fmart by this rcfpecling particular rnmifters, and overlook- ing the iMafterof this ordinance. Secondly, Confide* rhe time of the inflitution : Confider what is reprefented by the facred fym- bols in this ordinance. The broken bread and wine re- prefents Chrift's broken body, and his fhed blood, Chrift fuffering for finners. He is facramentally crucified before our eyes in that ordinance. Now, if the bread and wine reprefents to us Chrift's body broken for us, and his blood ftied for us, it is meet that, in communicating, 1. We medi- tate believingly on thefe fufTerings. 2. That our hearts be inflamed with love to him. 3. That they be filled with for- row for and hatred of fin. Then, 1. They communicate unworthily, who do not in their partaking meditate believingly on the fufTerings of Chrift. Chrift will aik that queftion at communicants, Matth. xvi. 15. " Whom fay ye that I am ?" And 1 would aik before- hand, Do ye believe that Jefus the fori of Mary, who was crucified betwixt two thieves without the gates of Jerufa- lem, was the Son of Cod, the only Saviour of the world, and that Chrift ? Do ye believe that Chrift fuffered ? If ye do indeed believe it aright, 1 fay, as Matth. xvi. 17. " BlefTed art thou : for flefti and blood hath not revealed it unto thee, but Chrijl's Father which is in heaven." And fure I am, if ye do believe, ye cannot fhun to meditate on it at the fa- 2 crament. The Danger of Unworthy Communicating* 34 c crament. This wonderful fight will dazzle your eyes ; a fight of God fuffering will blind your eyes as to other ob- jects, and make you retire into yourftlf, to fee and wonder, and with admiration to think on this terrible fight. Do they not act moft unworthily here who are not thus taken up ? What would ye have faid of Mofes, had he not turned, ande to fee that great fight, the bu(h burning, yet net con- fumed ? Exod. iii. Had ye been on Mount Calvary, within hearing of Chrift's dying groans, within fight of his pierced, mangled, and racked body, and had unconcernedly turn- ed your back, and paffed all without notice, would ye net fay, he had been juft had he turned you off that place quick into hell ? Here ye have the fame fight ; and if ye behold it unconcernedly, ye act a moll unworthy part, and oppofe yourfelves to the moft direful effects of his vengeance. 2. Who communicate without love to Chrift in exer- cife. Here is reprefented a king's fon in love wTith a beg- gar, loving her, and dying for her, O miferable mifcreant ! does not this affect thy heart, who art this beggar ? Can there be greater love ? John xv. 13. Wtiat hellifn cold has frozen thy affections, that this fire cannot warm, nay, melt them ! What a heart of a devil haft thou, that Chrift, in his glorious apparel, his red garments, cannot captivate ? Be aftonrfhed, O heavens, be horribly afraid ; tremble, O earth ; rent, O rocks ; be ftruek blind, O glorious fun in the fir- mament, when ye fee the communicants fitting without love to Chrift, when he is facramentally lying before them, bro- ken, wounded, and pierced with the envenomed arrows of God's curfe,^ind all for them ! 3. Who communicate im penitently. Have ye pierced him ? >How unworthy will ye be, if ye do not " look upon him whom ye have pierced, and mourn for him, as one mourneth for an only fon, and be in bitternefs for him, as one that is in bitternefs for his firft born," Zech. xii. 10, Will ye come to the table without the tear in your eye ? O! unworthy communicants, what has petrified your hearts,, turned you into ftones harder than the adamant, which the blood of the goat will diffolve ? Ch rift's dying groans rent the rocks, and raifed and alarmed the dead ; and wilt thou fit ftupid ? Where forrow for lin and hatred of it is want- ing at a communion-table, there is eating and drinking judgment, which, when it begins to work within you, will make you mourn bitterly, either here or in hell. ■ Fourthly, Confide; the bread and the wine is offered and gi- Vol. III. X s ven :j,o She Danger of Unworthy Communicating, ven to you at the table of the Lord, in token of ChriiVs offer- ing himfelf to you, with all his benefits, 1 Cor. x. 16. ; and your taking of both, eating and drinking, declares your ac- ceptance of the offer and application of Chrift to your fouls, Surely then it is meet, {.That ye believe that Chrift is willing to be yours. 2. That ye do fincerely and cordially ccef>t of the offer. 1. They are unworthy communicants who partake doubt- ing of Ghrift's willingnefs to be theirs, with all his faring benefits. Will ye not believe him when he gives you a '^AeCi declaration of his mind ? To doubt of this is, to fay lie is but mocking and folemnly cheating you \ fo that no wonder vvc fay, " He that doubteth is damned if he eat." What though ye be moft unworthy ? he Hands not on that. Though your fins be many, the fea of his blood can drain, them all, if. i. 18. Mic. vii. 18. If the devil get in thus far on you, it will be an error in the fit ft concoction ; and till ye get over it, it is impofnble to communicate aright, or get g>od of the facrarhent. 2. Who taking the elements, yet do not take Chrift by- faith. Then it may be faid, as John i. 11. " He came un- to his own, and his own received him not." Is the bread or cup offered to you, then ? by that Chrift fays, " Lift up your heads, O ye gates, and be ye lift up, ye everlafting doors, and the King of glory {hall come in," Pfal. xxiv. 7. Therefore we ought to fet our hearts wide open, clafp him in the arms of faith, embrace and welcome him into our fouls. To take the ^read in your mouths, and yet to hold Chrift out of your hearts, is to put a folemn cheat upon the King of glory, which will bring upon you the curfe of the deceiver, Mai. i. 14. " which hath in his flock a male, and voweth and facrificeth unto the Lord a corrupt thing ;'* and the cheat will be difcovered, if ye repent not, before the whole affembled world at the great day, to your everlaft- ing confufion. 7Tiis is to betray Chrift, with a witnefs. Eirher, then, meddle not with thefe facramental fymbols, or take him by faith. And if ye take him, ye muft let your lufts go. Fifthly^ Confide r this ordinance is a feal of the new co- venant, 1 Cor. xi. 25. " This cup is the new teftament in my blood." Chrift has covenanted and left in his teftament to his people all things neceffary for them. His word in itfelf is fufKcient fecurity ; but guilt is a fountain of fears \ and we are guilty, and therefore fearful fouls. And there- fore, The Danger of Unworthy Communicating. 347 fere, that it may be more fure to us, he has appended this feal. It is meet, then, 1. That they be in the covenant who partake. 2. That we take the facrament as a feal of God's covenant to us. 3. That we believe more firmly. 1. They are unworthy communicants who are not in co- venant with God, and yet come to his table. It is a pro- faning of God's feal to fet it to a blank. It is a fealt for friends, not for enemies, Cant. v. 1. ; and if ye come in a ftate of enmity, ye can expect no kind entertainment ; " For can two walk together except they be agreed rr A- mos iii. 3. ; yea, ye will get a fad welcome, fuch as the man got who wanted the wedding-garment, Matth. xxii. 11. 12. If there be not a mutual confent, it is no marriage ; and if there be no marriage, ye have nothing ado with the mar- riage- feaft. 2. They that ufe it as a feal of their covenant with God? end not of God's covenant with them. Surely the facra- ment is an obligatory ordinance to obedience ; but this is not the principal end of it, but rather to be a feal of God's covenant with us. The reafon why fo many afterwards appear to have been unworthy communicants, is, that they go to that ordinance rather to oblige themfelves to obe- dience, than to get a full covenant fealed to them for obe- dience. All our ilrength lies in Chrift ; and worthy com- municants go to Chrift in the facrament to get influences of grace fecured to them under his own feal, that they may in time of need afterwards know what quarter to betake them- felves to for fupply. 3. They whofe faith of the benefits of the covenant is not more confirmed. This is to fit down at the table, but not to tafle of the meat that is fet thereon. Why does the Lord give us fuch encouragement, and yet we grow never a whit ftronger in faith ; and though he give us new con- firmations, yet we have never a whit more confidence iu him ? Would not a man think himfelf affronted to be thus treated ? Sixthly, Confider this ordinance is appointed for flrength- ening of our fouls, for the nourifhing of the Lord's people, and their growth in grace. It is a fupper, a feaft where Chrift is both maker and matter, whofe rleih is meat indeed, and whofe blood is drink indeed. The Lord's p< ople mud needs have food 10 nourilh tne new man, and grace will de- •cay unlefs it be recruited. If this be fo, then it is meet, X x 2 1 That 248 The Danger of Unworthy Communicating* 1. That communicants be fpiritually alive. 2. That they ac- tually feed fpiritually at this holy table. 1. Gracelefs fouls muft needs communicate unworthily. "Where there is no grace there can be no ftrengthening of it. There can be no communion betwixt a holy God and an unholy iinner, Prov. xv. 8. God will not make Ne- buchadnezzar's image of myftical Chrift. We muft be born from above ere we can be capable to feed on Heaven's dain- ties. It was the ciiftom of £gvpt, not of Canaan, to bring dead men to feafts. They are rather to be buried out of God's light. An unregenerate foul at the Lord's table is a monfter that hath not a hand to take his meat, nor a mouth to eat it, nor a ftomach to digeft it, Heb. xi. 6. ; and ali that can be expected, is, that he will come away twice dead. Therefore " examine yourfelves, whether ye be in the faith; prove your own felves : know ye not your own felves, how that Jefus Chrift is in you, except ye be reprobates ?" 2 Cor, xiii. 5. 2. They that do not actually feed at this table ; for which caufe grace in excrcife is neceftary. He is an unworthy gueft that does not eat his meat. It is dangerous to be in a fpiritual fieep at the Lord's table ; therefore the church prays, Pfal. Ixxx. 18.