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THE **•/•** 
 
 CHRISTIAN tUFE 
 
 DELINEATED, 
 
 In the principal Lines thereof, both as 
 to its Rise and Progress. 
 
 In feveral practical Difcourfes: 
 
 I. On Sinners' finding Christ, 
 finding Life. 
 
 II. On the Believer's Life, 
 as a going up from the Wil 
 derneis of this World, to the j 
 heavenly Canaan, leaning up- I 
 on Christ. 
 
 III. On WALKING with ! 
 God, in its Matter and 
 Properties. I 
 
 IV. On Prayer; the Nature 
 thereof in general ; the Spi- 
 r t's Help therein ; the 
 Performance the e«r" in the 
 Name of Christ; and 
 God's hearing of it. 
 
 V. On Acceptance with 
 God, of Mens Works, as 
 well as their Perfoos, ircely 
 in Chrut. 
 
 By the late Reverend and Learned 
 Mr THOMAS BOSTON, 
 
 Author of the Four old State, be. tc. 
 
 NEVER BEFORE PRINTED. 
 
 CntercD in §*■ : - HL 
 
 EDI: B ' T» G F 
 Printed by ar.ci fo J o i-i.t* C 
 M d c c L x x v. 
 
PREFACE. 
 
 THOUGH the chara&er and reputation of the 
 venerable and great man whofe name thefe 
 fermons bear, both as a fcholar and a divine, is fo 
 well eftablifhed, as to need no recommendation to 
 fuch as are acquainted with his other valuable per- 
 formances, efpecially from fo mean and obfeure a 
 hand as mine; yet being defired by his gnndfon the 
 Rev. Mr Michael Bolton of Falkirk, to write fome- 
 thing by way of preface to them, the regard I have, 
 and (hall always have for his name and memory, 
 makes me the more readily comply with his requeft. 
 
 The acquaintance I had with him, and the fre- 
 quent opportunities I had of hearing him preach, I 
 look upon as one of the greatefi privileges I was fa- 
 voured with in my early days, and which I ftill re- 
 flect: on with great pleafure. He was indeed one of the 
 mod powerful preachers of the gofpel I ever heard 
 open a mouth. It is true he was no Boanerges as to 
 his voice, his delivery being grave and deliberate, 
 yet there was a majeftic energy in it, which together 
 with his venerable and comely afpeft, made no fmall 
 impreffion to his advantage on the minds of them 
 who had the pleafure of hearing him. 
 
 There were few men (if any) in his day who court- 
 ed popularity lefs than he did, nay he rather fhunned 
 it ; but like his fhadow it followed him where ever he 
 went : for his minidrations were favoury and accept- 
 able to all who had a relifh for the truth as it is in 
 Jefus, and a love to that holinefs of heart and life, 
 which the belief of it never fails to influence in the 
 minds of all the children of God. 
 
 They who have perufed what he publifhed, or pre* 
 pared for the prefs in his own lifetime, will fee a very 
 great difference between that, and what has been pub- 
 lifhed fince his death from his notes prepared only 
 a a for 
 
iv PREFACE. 
 
 for the pulpit. Yet even with all the difadvantages 
 that attend pofthumous^ publications, true judges 
 will fee a rich vein of thought running through the 
 whole, that in point of propriety and juftnefs will 
 bear the ftricteft fcrutiny. In the original form in 
 which the following difcourfes now appear, they 
 were highly proper for a popular audience, who con- 
 ftantly attended on his miniftry; but he could eafily 
 have cafl the 'matter of thtm into fuch a form, as 
 would have made them more fit for public ufe, had 
 his finilhing hand been put to them. But that is 
 what cannot be done now •, and therefore they are 
 here prefented to the reader in the fimple unadorned 
 drefs in which they were weekly written by the au- 
 thor, for the help of his own memory in delivering 
 them to a plain country congregation. O how high- 
 ly were they favoured who fat under fuch a lively 
 fearching miniflry ! Much had they to account for, 
 if they did not improve it in a fuitable manner ; and 
 I may.fav, moie had they to account for, who wil- 
 fully neglected and poured contempt on fuch a mi- 
 niftry. 
 
 Though he ufually wrote his fermons as full as he 
 intended to preach them, yet this was not always the 
 cafe : for feme cf his fermons printed a good many 
 years ago from his notes, which I myfelf heard him 
 preach, and took him a full hour to deliver, yet may 
 be read, even deliberately, in near the half of that 
 time. One reafon of which is this, the fcriptures 
 which he brought as proofs of the points he was 
 handling, are only cited chapter and verfe in his 
 notes, and he left feveral enlargements on them to 
 delivery: for he had a talent peculiar to himfelf in 
 pointing out the propriety of fuch proofs ; and his 
 more than ordinary critical knowledge of the original 
 languages in which the fcriptures were written, en- 
 abled him in a brief but comprehenfive way, to glance 
 at the meaning of the Spirit of God in them, that 
 was both furprifing and edifying to the hearers. Could 
 
 this 
 
PREFACE. v 
 
 this have been recovered, it would have added great- 
 ly to the beauty of thefe difcourfes ; but neither this, 
 nor the lively ipirited manner in which they were de- 
 liveied, can be put in print, and fet before the read- 
 er. But where the fci ipture-proofs are not inferted 
 at full length, and only chapter and verfe cited, if 
 the reader will be at the pains to turn to his Bible, 
 as he goes along in reading, he will find hirnfelf am- 
 ply repaid for his pains, by the fatisfaction it will 
 give him j and it will convince him of the juftnefs of 
 what I have now fuggefted. At the fame time it mutt 
 be obferved, that the difcourfes now offered to the 
 public, are as free of the imperfections incident to 
 pofthumous pieces, as any of the author's that have 
 been printed. 
 
 To ferious Chriftians of every denomination, whofe 
 minds are exercifed to godlinefs, thefe difcourfes 
 cannot but be highly acceptable, as they have a di- 
 rect tendency to lead the mind to the iludy of practi- 
 cal and experimental religion ; a point greatly needed, 
 and alas ! too much neglected by. the preient genera- 
 tion, even of them who profefs the name of ChriiL 
 All of them are on fubjects of the utmofr. im- 
 portance, as they in a particular, manner relate to 
 what our Lord calls the one thing needful, the fpi* 
 ritual, the divine life in the foul : the way, how 
 it is begun, maintained, carried on, and perfect- 
 ed in the hearts of all the children of God $ ma- 
 king them completely meet to be partakers of the iri* 
 beritance of the faints in light. Thefe are fubjecls 
 that touch the vitals of practical godlinefs, and 
 therefore deferve the moft ferious perufal. Wrrfa» 
 which may be very fitly cl'aiied,. thefe difcourfes of 
 the author, lately publifhed', that are entitled, TB& 
 Diftingttifhing Characters of true Believers^ relating 
 to Chrifiian Morality i wherein the duties, tern 
 and attainments of the Chriftian, are delineate 
 with very great precifion and perfpicuity. Ftcwto 
 which it will appear, that holinefs of life nizdc: 
 %. 3 at 
 
vi PREFACE. 
 
 a capital part of the author's religious fyftem, 
 and that the charge brought againft it by fome, 
 that it leads to licentioufnefs, is ridiculous and 
 abfurd. 
 
 How fweetly is the duty of prayer handled in thefe 
 difcourfes ? That neceffary duty, which may fitly be 
 called the converfe of the foul with the Hearer of 
 prayer; the breath of God breathed into it by the 
 Spirit of grace and fupplication, carrying it in the 
 exercife of every grace proper to the duty, back to its 
 divine Original. O bleffed are they, who like Mofes 
 are admitted to intimate converfe with God, and al- 
 lowed to continue in it, till their faces fhine by being 
 made partakers of his holinefs, and then (as one well 
 expieffes it) M come forth to converfe with others as 
 he did, with both the tables of the law in their hands," 
 {howing by their fpirit and way, that that eternal rule 
 of righteoufnefs is written on the flefhly tables of their 
 hearts by the finger of the living God. 
 
 It is pleafant and delightful to obferve, how the 
 duty of prayer is dilated and enlarged on in thefe fer- 
 mons, by being placed in different points of view, all 
 of them proper to the fubjecl:, without any thing of 
 difgufting tautology or repetition-, which (hows what 
 a rich invention the author had : and I believe he 
 has therein given us a defcription of his own heart 
 and experience ; for he was a man given to prayer. 
 Here I believe we have presented to us many things 
 he himfelf learned on his knees, when pouring out 
 his heart to God in that duty. Alas, that fpirit of 
 prayer, that was poured out (o plentifully on many 
 minifters and Christians of the laft age, and partly 
 in the beginning of the prefent too, is in a great mea- 
 fure reftrained and withdrawn. The many hours 
 they fpent in that duty daily, and on fome more fo- 
 lemn occafions, are rather fpoken of and wondered 
 at, than imitated : and this may be afligned as one 
 reafon why we fall fo far fhort of them in point of 
 Chriftian experience and holy walking with God. 
 
 May 
 
PREFACE. 
 
 vu 
 
 May the fvveet matter contained in thefe evangelical 
 difcourfes be inftrumental in ftirring up all who mall 
 perufe them, to a more conftant and fervent prac- 
 tice of this duty It would be a token for good, that 
 the Lord would yet return to us, and leave a blefT- 
 ing behind him, by fhining upon his fancluary, and 
 watering his inheritance when it is weary. 
 
 The contents of the fecond volume, which I am au- 
 thorized to fay are the lait of the author's fermons in- 
 tended for publication, in a particular manner deferve 
 feiious confideiation, in regard they are for mod part 
 on that important and deeply incerefling fubje£t, the 
 other world, and the fole r.n entrance the foul 
 makes into it at the hour of death. And herein I believe 
 the author has fet before us the exercife of his own 
 mind, in viewing the near approach of that hour: 
 for they were among the lad fermons he preached, 
 and much about the time of the folemn preparation 
 he made for death mentioned in his Diary. Which 
 (hows that he took a particular pleafure in dwelling 
 upon the fubjecl:, that he might lead his hearers to 
 the fame ferious and clofe thoughts he himfelf had of 
 it. 
 
 It is more than probable, that befldes the gradual 
 decay of nature he felt the laft two or three years of 
 his life, that he had fome fecret notice imprefTed on 
 his mind of his approaching diffolution, which made 
 death and the other w r orld a fubjecl: fuitablc and plea- 
 fant to himfelf, while at the fame time it is never 
 unfeafonable to any audience whatever. 
 
 All natural motions are accelerated and quickeft, 
 the nearer they come to their centre ; and renewed 
 fouls, born from above, who are breathing after the 
 perfection of holinefs, and groaning under the bur- 
 den of a body of fin and death, no wonder than they 
 have a peculiar pleafure in looking forward, and ha- 
 iling to the happy hour that fhall complete their falva- 
 tion, faying with the church, Song ii. 17. Until the 
 daybreak) and the Jbadaivs flee away: turn, my Be* 
 
 loved, 
 
viii PREFACE. 
 
 loved, and be thou like a roe, or a young hart upon the 
 mountains offeparation. 
 
 This would not be fo rare an attainment, if there 
 was more of clofe and accurate walking with God ; 
 of which we have a beautiful and particular descrip- 
 tion in the fermons en that fubject in the firft volume. 
 In which alfo I believe we have a delineation of his 
 own walk and practice : for he was not only an able 
 minifter of the New Teftament, but a holy, tender, 
 accurate Chriftian, exemplifying what he preached 
 to others ; which fhewed that his mind was indeed 
 caft into the mould of the gofpel. 
 
 As to the genuinenefs of thefe difcourfes, they 
 are all printed from the author's own manufcript. 
 And I am advifed, that very great care has been ta- 
 ken in comparing them with it, fo as to lender 
 them as acceptable in that refpeel; as pofhble. 
 
 May the Lord the Spirit, who miniftered this pre* 
 cious feed to him the firft fower of it in preaching, 
 make it now bread to the eater, who inall perufe it 
 in reading and holy meditation ; that it may comfort 
 and ftrengthen the hearts of the children of God who 
 are travelling to the Zion which is above, where 
 the Lamb which is in the midft of the throne, fhall feed 
 them, and Jhall lead them unto living fountains of 
 waters , and Godfball wipe away all tears from their 
 eyes. This is, and fhall be the earneft prayer of one 
 who counts it his real honour and glory (though un- 
 worthy of it) to be their fervant for Jefus fake. 
 
 Iraintree in ElTcx, THOMAS DAVIDSON. 
 
 Jtnuary *4. 177;. 
 
THE 
 
 CONTENTS. 
 
 I. Chrift. to be found in the ordinances, with 
 the import and happy effects of finding him. 
 
 P r o v. viii. 35. 
 
 For whofofindeih me,findeth life, and /ball obtain 
 favour of the Lord. I 
 
 Unbelief the fin againit Chrift by way of cmi- 
 nency ; and the wrong done to the foul 
 thereby. 
 
 Pro v. viii. 36. 
 
 But he that finneth againft me, wrongeth his 
 own foul , all they that hate me, love death. 6$ 
 
 IT. Believers a myftery, with a description of 
 their travels from the wildernefs of this world, 
 to the heavenly Canaan, leaning upon Chrift. 
 
 Song viii. 5. 
 
 Who is this that comet h up from the "wilder nefs, 
 leaning upon her Beloved ? 87 
 
 III. Enoch's character and tranflation explained ; 
 with a defcription of walking with God, as 
 that in which the life of religion lies. 
 
 Gen. v. 24. 
 
 And Enoch walked with Cod, and he was not : 
 for God took hi\n. 129 
 
 IV. Discourses on prayer. 
 
 1. Of the nature of prayer in general ; with 
 the import of praying without ceaiing. 
 
 1 T h e ss. v. 17. 
 
 Pray without ceafing. 209 
 
x The C O N T E N T S. 
 
 2. Of the Spirit's help in prayer. 
 
 Rom. viii. 26. 
 
 Likewife the Spirit alfo helpeth our infirmities 1 
 for we know not what we Jhould pray for as 
 we ought ; but the Spirit it f elf maketh in- 
 tercejfion for us with groanings which can~ 
 not be uttered, 223 
 
 3. Of praying in the name of Jefus Chrift. 
 
 John xvi. 23. 
 
 Whatfoever yefhall afi the Father in my name, 
 he will give it you, 3 1 o 
 
 4. Of God's hearing of prayer. 
 
 Psalm lxv. 2. 
 
 then that heareft prayer, unto thee fljall all 
 jflefb come, 332 
 
 V. On Acceptance with God. 
 
 The doctrine of the acceptance of mens works 
 explained, and a practical regard thereto 
 in all the duties of life inculcated. 
 
 2 Cor, viii. 12. 
 
 For if there be fir ft a willing mind, it is accept- 
 ed according to that a man hath, and not 
 according to that he hath not, 369 
 
 • 
 
 Jefus Chrift the beloved One, and Tinners ac- 
 cepted of God, freely in him. 
 
 E p h. i, 6. 
 
 — His grace, wherein he hath made us accept- 
 ed in the Beloved. 405 
 
Chrift to be found in the Ordinances, 
 with the Import and happy Effe&s of 
 finding him. 
 
 The fubftance of feveral fermons preached at Etterick, 
 in the year 1721. 
 
 Proverbs viii. 35. 
 
 For whofo Jindeth me, findetb life, and fh all obtain 
 favour of the Lord. 
 
 THIS chapter reprefents to us Wifdom fpeak- 
 ing openly and moft earneftly to her hearers. 
 The difcourfe begins ver. 4. and goes on to 
 the end of the chapter. 
 
 It may here be inquired, 1. "Who or what is this 
 Wifdom that fpeaks? 1 anfwer, Jefus Chrift, the per- 
 fonal Wifdom of God, Luke xi. 49. 1 Cor. i. 24. in 
 both which pafTages Chrift is exprefsly called the 
 Wifdom of God. This appears from the perfonal pro- 
 perties afcribed to this Wifdom, as, {1.) Subfiftence, 
 ver. 30. Then I was by him, as one brought up with 
 him ; and I was daily his delight. Compare John i. 
 1 . In the beginning was the Word, and the Word was 
 with God, and the Word was God. (2.) The manner 
 of fubfiftence, namely, eternal generation, ver. 22. 
 23. 24. The Lord pojfejfed me in the beginning of his 
 way, before his works of old. 1 was fet up from ever- 
 lafting, from the beginning, or ever the earth was- 
 When there were no depths, 1 was brought forth: 
 when there were no fountains abounding with water, 
 (3.) Perfonal attributes and effects, ver. 14. 15. 16. 
 17. &c Couvfel is mine, and found wifdom : I am un* 
 dcr /landing, I have Jlrength, &c. 
 
 It may be inquired, 2. To whom he fpeaks? I 
 A anfwer, 
 
2 The Text explained. 
 
 anfwer, To merit ver. 4. Unto yon, men, 1 call, 
 and my voice is to the fons of men : finful and ruined 
 men, who ftand in need of falvation. 
 
 3. It may be inquired, What he fpeaks? I anfwer, 
 The fum of it all is to commend himfelf to their fouls, 
 for their eternal happinefs, ver. 1 1. and downwards, 
 For wifdom is better than rubies ; and all the things 
 that may be dejiied* are not to be compared to it, Sec. 
 
 4. What is the application of his difcourfe? It is 
 an exhortation to hear his voice, comply with it, and 
 clofe with him, ver. 32. and downwards, Now 
 therefore hearken unto me, &c. 
 
 In the two lad verfes is the conclufion of the whole 
 matter. 
 
 (1.) Happinefs is wrapt up in the enjoyment of 
 him, ver. 35. For tuhofo Jindeth me, Jindeth life, and 
 Jhall obtain favour of the Lord. 
 
 (2.) Ruin is inevitable in the rejecting of him, ver. 
 36 But he that finneth again ft me, wrongeth his own 
 foul; all they that hate me, love death. 
 
 The former is the fubject of our text ; in which 
 confider, 
 
 1. The connection with the preceding words, 
 For ; {hewing them to be the reafon of the blefled- 
 nefs pronounced -011 thofe that hear him, watching 
 daily at his gites, &c. Thefe gates are the ordinan- 
 ces, It is fuppofed that he comes out at thefe gates, 
 and fo men being found watching at them, find him 
 when he is pleafed to come forth. It is a metaphor, 
 which may be taken either, ( 1 .) From fcholars, whole 
 hearts being fet on learning, wait on at the fchool- 
 door, till they can get in ; or, (2.) From courtiers, 
 jlfth. ii. 21. or others waiting for accefs to their prince. 
 (3) Or from clients waiting on their advocates, or 
 their judges, Lite and early. Or, (4.) From lovers, 
 who will hang on, watching for a meeting, Job xxxi. 
 9. They that thus watch and wait at Chrift's gates, 
 till he come Forth, for getting their errand, are made 
 up for ever. Which is the import of, 
 
 2. The 
 
The Text explained, 
 
 2, The words themfelves ; defer ibing the happi- 
 nefs of thofe that find Chriit. Wherein there : : •■: 
 two things. 
 
 lft, The happy man In Heavens account, Wkofo 
 jindeth me. It imports, that it is not every one that 
 comes to his gates, that finds him \ many go as they 
 came : but feme do find him. The wbirri counts 
 him the happy man," that finds riches, hone 
 plea r ures, 6'c. like Ephraim, who (aid, I am hi . 
 rich) I have found ml out f\ibftari<sg s HoF* Jtii 
 and therefore they watch an'.! wait greedily, wbe re 
 they may have them, faying, Win will fbeiu us any 
 good? Pfal. iv. 6. But when they have found what 
 they were feeking, it oiten appears, that they hive 
 been feeking and have found their own ruin. Eut 
 he is happy indeed that finds Chrift, for he finds an 
 upmaking treafure. 
 
 2,-i/y, The happinefs of that man ; which lies in 
 two things. 
 
 (s.) He that finds Chrift, Jin^i life. Without 
 him we are dead men ; but failing on Chrifl the 
 fountain of life, as the man's dead body on the bones 
 of Elifha, 2 Kings xiii. 2 1. the foul gets life, eter- 
 nal life, that will never die out any more. lleb. 
 Hath found \ in finding me, he hath found life, 
 I John v. 12. He that hath the Son, hath life. 
 
 (2 ) He fhall obtain favour of the Lor] ; for the 
 Father is well pleafed with Chrift, and with all who 
 are in him. He (hall be accepted with the Lord, Eph. 
 i. 6. The fky {Trail clear on him, which was louring 
 before. Heaven mall fmile on him. Yea, he mail 
 bring forth favour from the Lord, as out of a trea- 
 fure now opened to him; fo the word intimates. 
 
 From the connection of the text with the prece- 
 ding context, we may obferve the two following 
 doctrines, viz. 
 
 Doer. I. The ordinances are the place where 
 Chrifi is to be found &f poor /inner s, 
 
 A 2 Doct. II. 
 
4 The Ordinances the Place 
 
 DocT. II. People may come to ordinances , and yet 
 not Jind Chrift. 
 
 I fhall difcufs thefe two doclrines before I enter on 
 the words themfelves. 
 
 Doct. I. the ordinances are the place -where Chrijl 
 is to be found of poor /inner s* 
 
 In handling this doctrine, I fhall, 
 
 I. Shew what are the ordinances in which Chrift 
 is to be found. 
 
 II. Confirm the doctrine. 
 
 III. La/tly, Apply. 
 
 I. I am to fhew what are the ordinances wherein,, 
 efpecially, Chrift is to be found If any of you have 
 Job's defire, Job xxiii. 3. that I kneiu where I 
 might Jind him ! I would direct you to go out by tha 
 footfleps of the flock, Cant. i. 8. where to find him. 
 Thefe ordinances are, 
 
 1. The divine ordinance of meditation, Hag. i. 5. 
 Thus faith the Lord of hofts y Corfider your ways. Here 
 is the firft fight oft-times that a finner gets of Chrift j. 
 as did the prodigal fon, Luke xv. 17. When he came 
 to himfelf hefaid t How many hired fervants of my 
 
 father's have bread enough and tofpare, and I perifh 
 with hunger ! Therefore David advifeth his enemies 
 to this, Pfal. iv. 4. Commune with your own heart up* 
 on your bed. And here the faints have often got re- 
 newed fights of him, to their fouls fatisfa&ion, 
 Pfal. lxiii. 5. 6. My foul fhall be fat is fied as with marrow 
 andfatnefs ; and my mouth fhall praife thee with joy- 
 ful lips : when I remember thee upon my bed, and me- 
 ditate on thee in the night-watches. What is it that 
 keeps Chrift and many finners afunder, but that real- 
 ly they will not come near this gate of wifdom ? 
 They will not think on their cafe. 
 
 2. Chriftian conference about fpiritual matters,. 
 
 Hence 
 
where Chrifl is to be found of Sinners* 5 
 
 Hence we read of this being pra&ifed in a very de- 
 clining time, Mai. iii. 16. Then they that feared the 
 Lord, fpake often one to another. This was the 
 gate at which the two difciples found and met with 
 Chrift, Luke xxiv. 32. Did not our heart burn -with- 
 in us> fay they, while he talked with us by the way 9 
 and while he opened to us the fcriptures ? As two cold 
 fiint-ftones ftruck one upon another produce fire j. fo 
 doth fpiritual conference fometimes warm cold r farts, 
 Cant. v. 8. 9. and vi. 1. Meetings for Chiiftian iVi- 
 lowfhip have been meeting-places with Chrift to 
 many ; the due confideration whereof, might well 
 encourage and ifir up Chriilians to a v^ore frequent 
 attendance upon them. 
 
 3. Singing of the Lord's praifes. This is a com- 
 manded duty, Eph. v. 18. 19. — Be filled with the 
 Spirit; [peaking to your/elves in pfalms y and hymns 3 
 and fpiritual fongs, finging and making melody in your 
 heart to the Lord. What made David fo frequently 
 to wait on about this gate, but that he knew the King 
 ufed to come forth that way? Here Paul and Silas 
 got a joyful meeting with Chrift even in a prifon 5 . 
 Acls xvi. 25. 26. It is pity, that people Ihould treat 
 it as a blind gate, at which they never look for the 
 Lord to come forth. But in the experience of the* 
 Lord's people he is to be found there. The heaven- 
 ly melody fometimes melts hard hearts, elevates 
 drooping fouls, and fills them with glowing affec- 
 tion to Chrift. 
 
 4. Prayer. It is called feeking of God, and is the; 
 high way to find him. It has a large promife, Matth. 
 vii. 7. Jfky and it /hail be given you ; Jeek, and ye- 
 
 fhallfind; knock, and it Jhall be opened unto you ; and 
 it has been the gate of heaven to many, a foul. It is 
 a four-leaved gate, and at everv one of the leaver the 
 King has fhewn himfelf to poor- Turners. ((.). Pu- 
 blic prayer, at which Lydia got her heart ogeae^ 
 Acls xvi. 13. 14, (2.) Private prayer, wherhcr Si, 
 one's family, Acls x. 30, or otherwise in fociety with 
 
6 The Ordinances the Place 
 
 others privately, Acts xii. 12. This focial prayer has 
 a large promife made to it, Matth. xviii. 19 I fay 
 unto you, That if two of you Jhall agree in earth, as 
 touching any thing that they fhall afk, it f hall be done 
 for them of my Father which is in heaven. (3.) Secret 
 prayer. Many a foul has found Chrift there. Ther6 
 Jacob got the blefling, Gen. xxxii. 34. There Daniel 
 beheld the King in his glory, and obtained favour, 
 Dan. ix. 22. This has many a time made the corner 
 of a barn, bire, or a dike-fide, a Bethel, a Peniel ; and 
 thefe are more efteemed than a king's palace, by the 
 children of God. (4.) Ejaculatory prayer. This 
 has many times fuddenly opened, to the foul's find- 
 ing of Chrift. 80 it did with Motes, Exod, xiv. 1 ;. 
 Wherefore crieft thou unto me ? [peak unto the children 
 of lfraely that they go forward : and with Nehemiah, 
 chap ii. 4. No wonder they do not find him, that 
 watch not at this gate. 
 
 5. The word. This is the raoft patent door of 
 heaven, at which the King ufually comes forth to his 
 attendants, that come to wait on him there. It is a 
 two-ieaved gate, (r ) The word read, Rev. i. 3. 
 Bleffed is he that readzth A ugultirie hearing a voice, 
 Take up and read, opened Horn. xiii. 12. 13. and 
 was converted Junius was brought to Chrift by 
 reading John i. (2, ) The word preached, 1 Cor, 
 i. 21. — It pleafed God by the foolijhncfs of preaching 
 to fave them that believe. This is a well of falvation 
 at which three thoufand perfens at a time drank and 
 lived, i\cls ii. 41. The eunuch met with Chrift at 
 this gate, where the one, viz. hearing the word, open- 
 ed after the other, viz. reading the word ; and he 
 found favour with the Lord. 
 
 6. Lafly, The facraments, baptifm and the Lord's 
 fupper. Thefe are fealing ordinance?, in which many 
 have had fenfible communion with Jefus Chrift. It 
 jr, true, the firft fin-ling of him is not to be expetled 
 h'^e-. but though they are not converting, they are 
 confirming or iiiiances ; and as fiich, happy means of 
 
 {[lengthening 
 
where Chrift is to be found of Sinners, 7 
 
 ftrengthening the believer's faith and love, and in- 
 creafinghis acquaintance with Chr ill. 
 
 II. In order to confirm this doctrine, confider, 
 
 1. The ordinances are by ChriiVs own appoint- 
 ment the try fting- places, wherein he has promiied to 
 be found of thofe that feek him, Exod- xx. 24. In all 
 places where I record my name^ I -will come unto thee % 
 and I will blcfs thee, So that coming thither to wait 
 on him, they may expert to find him there. It is 
 the divine appointment nut upon them, which is ac- 
 companied with a bieflifig, that gives ground ot hope 
 in the cafe. By ehis they are, 
 
 (1.) Try fling places for finners ; where they may 
 be convinced, converted, and regenerated, Jam. i. 
 l 8. Of his own will begat he us with the word of truth. 
 r l hefe are the pools, where the Spirit troubles the 
 water for the cure of finners of their deadly foul-dif- 
 eaies. And there Chrift and the firmer meet i^r 
 making up the fpiritual match. 
 
 (2 ) Tryfting-places for faints ; where they may 
 receive life more abundantly, 1 Pet. ii, 2. 3. In them 
 he keeps his lower table for the feeding of thoie to 
 whom he has given life. They are the inns in the 
 ■way to ImmanueFs land ; the pools in the way to 
 Zion, the wells of falvation. 
 
 2. They are the places wherein his people feek him, 
 who know bell: where he is to be found When the 
 fpoufe had loft fight of her beloved, fhe goes to the 
 ordinances to feek him, Cant. iii. 2. / will rife ugvj, 
 fays (he, and go about the city in the fireets, tind in 
 the broad ways I will feek him ivbarh my foul lovttk. 
 And they are the places where his people have found 
 him, and clo find him, Cant. vii. 5. — The King is 
 held in the galleries. So it is even as natural tc them 
 to go to thefe duties and ordinances when they would 
 fee him, as (or a child to feek out the mother, in 
 place where ihe is wont to be. And when tl.ey find 
 
 him 
 
8 The Ordinances the Place, &c. 
 
 bim not in one duty, they go to another, till going 
 the little further they find him. 
 
 3. They are what the Lord has allowed his people 
 to fupply the want of heaven, until they come there : 
 the tabernacle fet up in the wildernefs, till they get 
 the temple in Canaan. And therefore they mull: 
 lad till then, and no longer, Eph. iv. n. 12. 13. 
 And he gave fame, ape/lies: and fome, prophets : ana 
 fome, evangelifls : and feme, pajiors and teachers ; for 
 the perfecling of the faints, for the work of the minir 
 flry, for the edifying of the body of Chrifi : till we all 
 come in the unity of the faith, and of the knowledge of 
 the Son of God, unto a perfect man, unto the meafure 
 of the Jiature of the fulnefs of Chrifi. When John 
 faw the new Jerufalem, he made that obferve on it, 
 Rev. xxi. 2 2. I faw no temple therein : for the Lord 
 Cod Almighty, and the Lamb, are the temple of it. 
 But they could not fupply that place, unlefs Chrifi 
 were there : but he is there, Matth. xxviii. ult, Lo, 
 J am with you alway even unto the end of the world. 
 Cant. iv. 6. Until the day break, and the fJjadows 
 flee away, I will get me to the mountain of my rrh y 
 and to the hill offrankincenfe. 
 
 HI. Laftly, I come now to apply this doctrine. 
 Use I. Of reproof. It reproves, 
 
 1. Thofe who flight attendance on ordinances,, 
 public, private, or fecret. It is much to be lamentr 
 ed, that there are fo many who do fo, and that fo 
 little prevails with many to do it. Ah ! Sirs, if ye 
 look on this practice in its true colours, it is a flight- 
 ing of Chrilt, and an opportunity of meeting with 
 him. It is a breaking of the appointment which the 
 Son of God has made with you ; and if the appoint- 
 ment be broken, mud not the bufinefs you have with 
 him ftick? 
 
 2. Thofe who will come to ordinances to meet 
 with fome that they have worldly bufinefs with. They 
 will come to the church on the Lord's day, became 
 
 they 
 
life of Reproof. 9 
 
 they have fomebody to meet with there, perhaps a 
 fervant to befpeak, 6r. This is a grofsly profane a- 
 bufe of the ordinances of the Lord ; a turning of that 
 which Chrift appointed for the fei vice of your fouls, 
 to the fervice of your lufts ; a turning of that which 
 is appointed for your eternal intereft, into your car- 
 nal interefts. What will thefe fay, when Chrift riles 
 up to plead with them at the great day ? when they 
 fhall hear, that his being to be found there, could 
 not bring them there ; but they would go for fellow- 
 worms, to tranfacl: bufinefs with them ? 
 
 3. Thofe who come to ordinances, but feek not to 
 find Chrift there j of fuch the Lord fpeaks, If. xxix. 
 I 3. — This people draw near me with their mouthy and 
 with their lips do honour me, but have removed their 
 heart far from me. How many go to prayers, fer- 
 mons, <bc who have it not in their view to meet 
 with Chrift in them ? So they come away without 
 him, and they do not mourn becaufe they find him 
 not : and how can they be fo afte£ted, fince it was 
 not their errand to meet with him ? 
 
 4. Thofe who (land in the way of others attend- 
 ing on ordinances. The effecl: of this is to keep 
 them out of ChrilVs way, and to hinder their keep 
 ing appointment with the Son of God : by which 
 they become anfwerable forall the damage that there- 
 upon enfues to the fouls of fuch, Luke xi. 52. Wo 
 unto you, lawyers t. for ye have taken away the key of 
 knowledge : ye entered not in yourfelves, and them 
 that were entering in, ye hindered. 
 
 Use IL Seek Chrift in ordinances, and come to 
 them with a defign to find Chrift there. When ye 
 go to read the word, to fecret duties, or family- du- 
 ties, or public ordinances, think with yourfelves, 
 M I am going to Wifdom's gates, O fhall I not fee 
 " the King's face ? find the ;mell of his garments, 
 ** get fome communion with Chrift?" When Mary 
 mifled him in his grave, (he could not be fatisfied 
 with a vifion of angels, but wept on, till fhe found 
 
 him, 
 
lo Motives to feek Chrift in Ordinances. 
 
 him, John xx. f i. — 16. O nkt there were fuch a 
 heart in us! For motives to enfoice this exhorta- 
 tion, con fid er, 
 
 1. He is well worth the feeking. He that jindelh 
 Chrift, findeth life. If his tranfcendent beauty, and 
 peerlefs excellencies were known, we could not but 
 feek him, till we had found him, John iv. 10. If thou 
 knewe/l the gift ef God, fays Chrift to the woman of 
 Samaria, and who it is that faith to thte, Give me to 
 drihk ; thou ivouldjt have afthed of him, and he would 
 have given thee living water. They that find him 
 are made up for time and eternity. When ye come 
 to ordinances, know ye where ye are ? Ye are upon 
 a beautiful field, and it may be your own. Ye fee 
 the furface of it, but know ye what is in the bowels 
 of it ? A treafure, and Chrift is that tieafure, 
 Matth. xiii. 44. The ordinances are the earthen vefr 
 fels, but there is a treafure in them, 2 Cor. iv. 7. 
 
 2. That is what the people of Gcd have been feek- 
 ing and are intent upon in ordinances, in all ages, 
 however carelefs the blind world has been about it.. 
 And they fought always again, becaufethey had once 
 found j they ftill defired to drink of that fountain,, 
 after they had once tailed of it. Hence fays David, 
 Pfal. xxvii. 4. One thing have I defired of the Lord 9 
 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. lxiii. 2- My 
 
 ftejh longeth for thee — to fee thy power and thy gkry, fo 
 as 1 have feen thee in the f ancillary. When Jacob 
 found himfelf engaged with Chrift, how intent was 
 he? Gen. xxxii. 24. / will not Lt thee go, except 
 thou blefs me. This has made them follow ordinances 
 to the fields and the mountains, at the hazard of their 
 lives by perfecutors : and they thought all hardships' 
 little enough, to find Chrift in them. 
 
 3. What avail ordinances, if ye do not find'Chrill 
 in them ? Upon this consideration, we fhould take 
 Mofes's proteftation before we go to them, Exod.. 
 
 xxxiii. 
 
Motives to feek Chrljl in Ordinances. \\ 
 
 xxxiii. 15. If thy prefence go not with me, carry us 
 not up hence. They are but empty hufks without him, 
 and cannot feed the foul : he is the marrow and fap 
 of them, John vi. 6$. The words that I [peak unto 
 you, they are fpirit, and they are life. Mary met with 
 a difappointment, when fhe faw two angels in the 
 fepulchre, but Chrift himfelf was away: Should 
 the man that has a petition for life, be brought before 
 the chair of ftate, but his prince not in it ; would 
 he not fay, " Alas ! it is the King alone himfelf that 
 " can do my buhnefs :" So here, when the foul feeks 
 Chrift, ordinances alone will not fatisfy it; no, the 
 man wants to enjoy Chrift in them, as he alone is 
 fuited to his cafe. 
 
 4. Lajily, It is a great pity ye mould not meet, 
 when the parties have come fo far on the appoint- 
 ment. And, 
 
 (r.) Mod of you come hither from a confiderable 
 diftance : it is pity ye fhould forget your errand when 
 ye are come. Ye come too far for nothing : the pains 
 and toil of waiting on ordinances, I think, fhould 
 even ftir you up to think with yourfelves, " What 
 €< am I at this pains for ? what am I feeking? fhall 
 i( I make nothing for my foul by it ?" 
 
 (2.) But Chrift came farther for it than any of you 
 to keep this appointment, and it coil him infinitely 
 dearer than it does any of you. It coil him a long 
 journey from heaven to earth ; to fweat drops of 
 blood, and to lofe his precious life on a crofs ; ere 
 there could be a poffibility of your meeting with him 
 in ordinances. And now when he is come, (hall 
 the meeting mifgive betwixt him and your fouls ? 
 But I muft proceed to confider, 
 
 Doct. II. People may come to ordinances, and yet 
 not find Chrift. One may be found at Chrift's palace 
 gates, and yet never fee the King come forth ; as 
 Abfulom did in another cafe. 
 
 Here 
 
it Why People may come to Ordinance '/, 
 
 Here I (hall give the reafons why it is io, and 
 then apply the point. 
 
 1. I am to offer fome reafons why Tinners may 
 come to ordinances, and not find Chrift. And 
 thefe are all on the finner's fide. 
 
 i. Some have no defign of finding Chrift in ordi- 
 nances at all : they have no fuch thing as a meeting 
 with Chrift before their eyes. But the Sabbath-day 
 is an idle day, and they will go to the church, and 
 fee and be feen, If. i. 12. May be they like to hear 
 the preaching, as they would like a lovely fong to 
 divert them. But for a Chrift in the preaching, a 
 Saviour for their loft fouls, manifefted therein ; that 
 is what never comes in their head. They are like 
 Ezekiel's hearers, of whom the Lord fays, chap, 
 xxxiii. 31. 32. They come unto thee as the people 
 Cometh^ and they fit before thee as my people , and they 
 hear thy words, but they will not do them :for with their 
 mouth theyfJjew much love, but their heart goeth after 
 their covetoufnefs. And lo, thou art unto them as a 
 very lovely fong of one that hath a pleafant voice, and 
 can play well on an injlrument : for they hear thy 
 words , but they do them not. 
 
 2. Many are very indifferent whether they find 
 Chrift in ordinances or not And by their indiffer- 
 ency they even court a denial from the King. They 
 are not at pains to tryft with him, in earneft, before 
 they come to public ordinances. They do not pre- 
 pare for the meeting, by cafting down the idols of 
 jealoufy, 1 Pet. ii. 1. 2. Their fpirits are very flat, 
 and their defires languid when at ordinances j they 
 are not fervent in fpirit, ferving the Lord. They 
 Hand at the palace-gate, but they do not afk, feek, 
 and knock, Matth. vii. 7. and go their way content- 
 ed, though they do not find him. 
 
 3-. Some defire not to fee him at all, Job xxi. 14. 
 they fay unto God, Depart from us ; for we defire not 
 the knowledge of thy ways ; they are well content he 
 
 (hew 
 
and yet not find Chrift. 1 3 
 
 {hew nothimfelf to them. If his harbingers which 
 go before him, namely, convictions of guilt and dan- 
 ger, once begin to appear, they quickly (hut their 
 eyes, and will be very defirous to get out of their 
 way. They have no heart for the match with the 
 Lord of glory, and fo care not for coming to a treaty 
 about it. 
 
 4. La/i/y, Some who may have defires of meeting 
 with Chrift, yet cannot away with on-waiting at the 
 gates, and going about from one gate to another, t\\ 
 they find him. We are naturally addicted to unbe- 
 lieving hafte, John vii. 6. If the Lord do not keep 
 our time which we fet, we conclude he will never 
 come, Pfal. cxvi. 11. But faith is a waiting grace, 
 and fets no time, but perfifts in that exercife, If. 
 xxviii. 16. Lam. iii. 49. 50. Now the King, to try of 
 what metal people's defires after him are, delays long 
 his coming forth : and by the time that he comes, as 
 it were, the throng is away from about the palace- 
 gate, and there remains only here and there one, 
 whom the grace of God has endued with a principle 
 of on-waiting. And O how heavy is it to think, that 
 fome who have gone far to find Chrift, have loft him 
 for not going a little farther ! Some have waited 
 long, and have loft him for not waiting but a little 
 longer. The Ifraelites waited for Mofes till the thirty- 
 ninth day •, had they but waited the fortieth day, 
 they would not have made and worftiipped the golden 
 calf, Exod. xxxii. 5. Saul waited for Samuel till the 
 feventh day ; had he waited a few hours longer, he 
 had not offered facrifices unwarrantably, and been 
 itript of his kingdom, 1 Sam. xiii. 8. &c. 
 
 I fhall now make fome fhort improvement of this 
 point* 
 
 Seek Chrift fo in ordinances, as ye may find him. 
 That b, 
 
 i. Seek him Jincerely and uprightly with all your 
 heart, Deut. iv. 29. They are bleffed that fo feck 
 
 B for, 
 
14 Ufe of Exhortation, 
 
 him, Pfal. cxix. 2. Seeking from the teeth outward, 
 may prevail with thofe who know not mens hearts ; 
 but not with him, who knows the language of the 
 heart, without an interpreter. It is true, in a way 
 of fovereignty, he may be found of thofe that feek 
 him not, If, lxv. 1. and love may make a net for a 
 falfe heart : but who can promife on that ? 
 
 2. Seek him hone fly and generoujly for himfelf, 
 Pfal. cv. 4. Ye hear of his glorious matchlefs ex- 
 cellencies, let your hearts be caught in the net of his 
 love. And let not his benefits be your only or main 
 inducement, like thofe mentioned John vi 26. of 
 whom our Lord fays, Te feek me, not becaufe ye faw 
 the miracles, but becaufe ye did eat of the loaves, and 
 'were filled ; for that cafts contempt on his perfon. 
 •Sovereignty fometimes comes over this indeed, as in 
 the cafe of Zaccheus. 
 
 3. Seek him fervently, Horn. xii. 1 1. How fer- 
 vent was the Pfal mill's heart, Pfal. xlii. 1. As tht 
 hart panteth after the water-brooks, fo panteth my 
 
 foul ajter thee, God, Pfal. lxiii. 1. 2. God, thou 
 art my God, early will I feek thee : my foul thirfieth 
 for thee, my flefh longeth for thee in a dry and thirfly 
 land, -where no water is : to fee thy power and thy 
 glory, fo as I have Jeen thee in the fantluary. Drou- 
 fy defires and lazy wifhes will not find him out, 
 Cant. iii. 1. 2. Be warm and importunate in your 
 addrefles, and the King will come forth at length, 
 Luke xviii. 7. 
 
 4. Seek him humbly, Pfal. x. 17. The woman of 
 Canaan is a noble inftance of a humble feeker, 
 Matth. xv. 23. <6c. Beggars muft not be chufers. 
 Humility teaches to be thankful for a crumb, for a 
 palling view of the King. 
 
 5. Seek him diligently, Heb. xi. 6. Carelefs feek- 
 ers can hardly look to be finders. Seek diligently, 
 as the fpoufe on confidering her cafe did, leaving no 
 corner of the city untouched, that {he might find him, 
 
 Cant. 
 
Of the Sinner's finding Chrifl. 15 
 
 Cant. iii. 2. -, as thofe who are fearching for hidden 
 treafure, Prov. ii. 4. 5. 
 
 6. Seek him mournfully, Luke ii. 48. Mary did 
 fo, and found him, John xx. ir. 6t, and Jacob 
 alio, Hof. xii. 4. When he withdraws, were one 
 mourning for the want, it would be a hopeful fign. 
 Lament after the Lord : there is good reafon for u 
 at this day. 
 
 7^ Lajlly, Seek him conftantly, till ye find him, 
 therein imitating the example of the church, Lam. iii. 
 49. 50. Mine eye trickleth down, and ceafeth not, 
 •without any intermifjion ; till the Lord look down, and 
 behold from heaven. Be refolute not to give over till 
 ye have met with him, and be fure ye will not be 
 difappointed in the end. 
 
 I come now to the words themfelves. The happy 
 man is he that findeth Chrift. Finding of Chrift is 
 the upmaking of the foul, it is man's happinefs •, no 
 wonder it be a big thing, comprehending much. I 
 take it up in thefe two. (1.) A faving difcovery of 
 Chrift made to the foul : fo the word ia uied, Matth. 
 xiii 46. in the cafe of finding the pearl. (2.) An 
 intereft in him, yea, actual pofieilion of him, as one's 
 own obtained* So in our text, findeth life, i. s. 
 really gets life. So they find him, who get fuch a 
 difcovery of him, as terminates in their clofing with 
 him, whereby he is theirs, and they are his. 
 
 The following doctrines offer themfelves from the 
 words now and formerly explained. 
 
 Doct. I. Then do people find Chrift, when, upon a 
 faving difcovery of Chrifl made to their fouls, they clofe 
 with him by faith. 
 
 Doct. II. Sinners finding Chrifl, find life. 
 
 I (hall handle each doctrine in order. 
 
 Doct. I. Then do people find Chrifl, when, upon a 
 i> 2. faving 
 
1 6 Of the Sinner's finding Chrift. 
 
 faving difcovery of Ch rift made to their fouls, they clo/e 
 -with him by faith. This I mall explain and apply. 
 
 In explaining the dodjine, I {hall, 
 
 I. Offer fome things in the general touching the 
 finding of Chrift. b 
 
 II More particularly explain the foul's finding of 
 Chrift. 
 
 1. I am to offer fome things in the general touch- 
 ing the finding of Chrift. And, 
 
 i. Theie is a twofold finding of him ; initial, and 
 progreffive. 
 
 tftt There is an initial finding of Chrift, which 
 is the foul's firft finding of him, the fiift meeting 
 betwixt Chrift and the foul, Matth. xiii. 45. 4 6. 
 when the dead foul meets with the life giving Saviour. 
 Upon this our falvation depends. 
 , }.fyl -^ nere 'm progreffive finding of him, which is a 
 cniiuot L*ocTsnndingoihim in the progfefs of his ftatc 
 of grace, Matth vii. 7. Thus the fpoufc found him, 
 Car t. iii. 4. after fome partial withdrawing fiom hep* 
 The difference betwixt thefe two lies in this, that 
 the immediate effect of the former is union, of the 
 other, actual communion with Chrift. The one is 
 the marriage with Chrift, the other the return of 
 the hufband to his deferted fpoufe. The text, I 
 think, comprehends both; but the firft mainly; 
 compare ver. ult. And both confift of a difcovery 
 of Chrift, and a receiving him ; the latter as well as 
 the former-, the one initial, the other progreffive. It 
 is the firft of thefe I intend. 
 
 2. There are fome things to be obferved touching 
 this finding of Chrift. 
 
 ift, Sinners in their natural ftate have loft God, 
 Eph. ii. 12. God is not their God, they have no 
 faving intereft in him. There was a covenant of 
 friendship betwixt God and innocent man : but, 
 alas ! that covenant was broken, and man quite loft 
 
 his 
 
Of the Sinner's finding Chrijl* 1 7 
 
 his friend, his God. So he goes up and down the 
 world, in his natural ftate, a poor friendlefs creature. 
 
 2d/y, Man is a feeking creature : for he cannot 
 mifs to know that he wants, nor to defire to have 
 his wants fupplied, Matth. x'uu 45. He goes through 
 the creation, feeking fomething to fatisfy his heart. 
 And when one will not do, he goes to another. 
 The foul of man, though in its blindnefs it; knows 
 not what it would be at, is Hill feeking ; like a neft 
 of young birds (till gaping for meat from the dam. • 
 
 3^/y, There is no reft for, nor fatisfying of the 
 foul till it come to God. This is not from any de- 
 fire the foul has of God while in its natural ftate ; but 
 arifeth from the natural make of it, whereby it comes 
 to pafs, that nothing lefs than an infinite good can 
 fatisfy it*. Therefore the natural man is represented 
 as one ever labouring, but never able to get reft, 
 Matth. xi. 28. If. lv. 1. 2. And its life is a wander- 
 ing and feeking without intermiffion, Matth. xiii. 
 
 45- 4 6 ' . . . 
 
 4thfy y God is in Chrift, to be found in him, and in 
 
 him only, 2 Cor. v. 19. Col. ii. 9. As the Ifraelites, 
 who wandered forty years in the wildernefs, had a ta- 
 bernacle fet up among them, where they might find 
 God, which was called (Heb.) the tabernacle of meet' 
 ingy fo Jefus Chrift is the true tabernacle of meeting 
 betwixt God and finners ; and he is no where elfe to 
 be found. So that till the foul fall on Chrift in its s 
 weary fearch, it can never come to God, nor to true 
 reft. 
 
 II. I fhall more particularly explain the foul's 
 finding of Chrift. There are two things in it. 
 
 Firjiy The foul favingly difcovers and difcerns * 
 Jefus Chrift, by a new light let into it 3 John'xvii. 3. 
 There is a twofold difcovery of Chrift. (1.) An ob- 
 jective difcovery of him in the gofpei ; given to all -3 
 who hear it. Thus the fun's light difcovers all things 
 m.the prefence of the blind man, but alas ! he cannot 
 B. 3 perceive* 
 
1 8 The Sinner's finding Chrift explained, 
 
 perceive them for all that. (2 ) Afubjeilive difco- 
 very, when the eyes of the underftanding are open- 
 ed to fte what is fo discovered, A£rs xxvi. i8. K. 
 xxxiii. 17. This is the finding of Chrift, in refpe£fc 
 of which the finner is like Hagar near the well, Gen. 
 xxi. 19. Jefus Chrift is near the man, Rom. x. 8. 
 but he fees him not, fo ftill he wants him, till, the 
 Lord opening his eyes, he difcerns Chrift, and fo 
 finds him. The foul then beholds him in a twofold 
 glory.^ 
 
 1. The glory of his per/on, as God-man ; an ad- 
 mirable perfon, a nonfuch, the chief amovg ten thou- 
 
 /and, Cant. v. 10. The foul finding Chrift, beholds 
 him as the Father's fellow, the brightnefs of his glo- 
 ry, and the exprefs image of his perfon, Heb. i. 3. 
 in refpeft of his divine nature ; and as our kinfman, 
 and the glory of mankind, in refpeel: of his human 
 nature ; the flower of Adam's pofterky, holy, harm- 
 le/Sy undefiled, and feparats from firmer s. 
 
 2. The glory of his mediatory office, 1 Tim. ii £. 
 The foul gets a fight of him, as the great Dayfman 
 betwixt God and iinners, fit to lay his hand upon: 
 both parties. It beholds him as the tabernacle of 
 meeting, where God meets with the finner to make 
 up the peace ; as that noble Perfonage appointed of 
 the Father the repairer of the breach made by fin ; the 
 great Surety and Cautioner for finners debt and Got"s 
 glory. And there are fix things the foul now fees in 
 Chrift. 
 
 (1 ) A transcendent excellency, beauty, and love* 
 linefs in him, If. xxxiii. 17. Cant. v. ult. It fses 
 him lovely in bis natures, in his offices, in his holy 
 life, and in his bloody death 1 lovely in himfelf, and 
 in his purchafe. It is a too. common queftion that 
 the daughters of jerufalem put to the fpoufe, Cant. 
 v. 9. What is thy beloved more than another beloved? 
 The woild fees no beauty in him, for which he is to 
 be defired ; they fee more beauty in carnal worldly 
 object, than in the Plant of Renown. But no foon- 
 
 cr 
 
The Sinner's finding Chrift explained, 19 
 
 er does the foul find him, but it fees him lovely a- 
 bove all perfons and things. His difcovered excel- 
 lency darkens all created glory, as the fun arifing 
 darkens the candle-light, and makes the ftars hide 
 their heads, Matth. xiii. 45 46. 
 
 (a.) A fulnefs in him, for the fupply of all its 
 wants, Col i. 1 9. It pleafed the Father, that in him 
 fhould all fulnefs dwell. There is, (1.) A fulnefs of 
 the Godhead in him, Col. ii 9. The foul that has 
 loft God, finding him, finds God in him, John xiv. 
 II. (2 ) A fulnefs of merit, for our j unification, 
 and a title to heaven. (3.) A fulnefs of Spirit, for 
 our fan edification, and making us meet for heaven. 
 Finding Chrift, the foul finds a treafure, for preci* 
 oufnefs, abundance, and variety. 
 
 (3,) Afuit abler. efs in him ; and that is twofold. 
 
 [1,] A fuitablenefs in Chrift to their own cafe, as 
 when a hungry man finds meat, or a naked man 
 eloaths, Rev. iii. 18. The foul of man goes through 
 the creation, feeking a match in whom it may reft - y 
 but it never finds a fuitable one till it find Chrift. 
 Still the bed is fhorter than that it can ftretch itfelf 
 upon it, and the covering narrower than that it can 
 wrap itfelf in it : but coming to Chrift, the foul finds 
 him completely fuited to its cafe ; fuited to ftill and 
 quiet the conscience by his atoning blood, and to 
 fatisfy its craving deli res by his all fulnefs. There 
 appears then a fuitablenefs in every thing in and a- 
 bout him ; in his natures ; in his offices j in his life 
 and death, refurre£Hon, afcenfion, &c. 
 
 [2.] A fuitablenefs in him to the glory of God. 
 The finner whofe eyes are opened, can never expe£t 
 falvation but in a way fuitable to God's perfections, 
 his holinefs and juftice : and the myftery of Chrift 
 appears thus fuited, 2 Cor. iv. 6. Here at once ap- 
 pears, how juiiice is fatisfied, and the finner faved;. 
 and God has his glory, and the finner his falvation to- 
 gether. 
 
 (4.) The wifdom of God in him, 1 Cor, i. 24* 
 
 The 
 
2o The Sinner r s folding Chrift explained. 
 
 The wifdom of God eminently appeared in the crea- 
 tion, and appears every day in the works of provi- 
 dence : but the mafter-piece of divine wifdom is the 
 myftery of Chrift, wherein is the greateft difplay of 
 the divine perfections, his power, juftice, holinefs, 
 mercy, love, goodnefs, and truth, all. woven toge- 
 ther by infinite wifdom. And there is none that finds 
 Chrift, but muft fay, that that device is one becoming 
 infinite wifdom. 
 
 (5 ) An ability to fave, Heb. vii. 25. When fin 
 appears in its native colours to the awakened confci- 
 ence, the foul is apt to queftion, if there be any balm 
 in Gilead for fuch wounds -,- if there be any hope of 
 fuch a cafe. But when Chrift is difcovered to the 
 foul, he appears as the Lord of hoJis> mighty to fave : 
 there is merit enough in his blood to waih away the 
 deepeft guilt; and efficacy enough in his Spiiit to 
 fubdue the ftrongeft corruptions. 
 
 (6 ) La/i/y t Willingnefs to fave, and to communi- 
 cate of his fulnefs to the needy foul, Heb. iv. 15. 16. 
 The difcovery of this was what brought the prodigal 
 fon home, Luke xv. 17. and the utter want of it muft 
 make the ftarving foul die in defpondency. This is 
 that which of all things awakened finners have moft 
 ado to clifcern in Chrift, if he be willing to fave 
 them, to beftow his precious blood to wafh fuch vile 
 wretches as they. But it is difcovered in lefler or 
 greater meafure to all that find Chrift. 
 
 Secondly^ Upon this difcovery of Chrift made unto 
 and by the foul, the foul clofes with Chrift by faith. 
 There is fuch a connection betwixt thefe two, that, 
 (i.) None can clofe with Chrift without it, Cant. v. 
 9. People may love an unfeen Chrift, but not an un- 
 known Chrift. (2.) All that get it clofe with him, 
 Pfal. ix. 10. John iv. 10. For, 
 
 1. Such a difcovery of Chrift is not made to the 
 foul, till it be hunger-bitten, loft in its own eyes, 
 and would be content with a Saviour on any terms, 
 A£ts ix. 6. Prov. xxvii. 7. A ftarving perfon needs 
 
 no 
 
Ufe of Information. 21 
 
 no other invitation to eat but to fee meat ; and when 
 Chrift is difcovered to the foul loft in its own eyes, 
 it will embrace him. 
 
 2. The nature of the object fpeaks for itfelf, John 
 iv. 10. Chrift discovered to the- foul xsprecious^ i Vet. 
 ii. 7. and he who once finds the pearl, will gripe at 
 it to make it his own. He is fuitable to its cafe, 
 which liltewife enfures the foul's clofing with him, as 
 the lick man with the phyfician, or the? captive with 
 the deliverer. 
 
 3. It is always attended with a heart- conquering 
 power, Pfal. ex. 3. When the Lord opens the eyes 
 in faving illumination, he loofes the heart by renew- 
 ing the will, and" fo brings the foul to embrace Chrift. 
 
 I (hall now apply this branch of the fubje£t. 
 
 Use I. Of information. This (hews us, 
 
 1 They have never found Chrift, nor feen his glory, 
 who have not clofed with him, Pfal. ix. 10. They 
 who have not matched with Chrift, have never yet feen 
 nor known the glorious Bridegroom, John i. 10. iu 
 For all they have heard of him in the word, or feen 
 of him in the facraments, they are ftill unacquainted 
 with him, and he has ever been a vailed beauty to 
 them. A look of him with an illuminated eye of the 
 mind, would have conquered their fouls to his Iove» 
 If. xlv. 22. 
 
 2. They who rejecl Chrift and his way, and think 
 they have reafon for fo doing, muft know that their 
 judgement is not to be regarded ; for they are blind 
 men judging of colours. (1 ) There are fome who 
 never made fo much as a (new of trial of Chrift and 
 his way. They were eftrimged from God from the 
 womb, and they have held even forward in their 
 courfe of fin to this day, without changing ; and 
 they are making lies of Chrift to rhemfelves and o- 
 thers, Pfal. lviii. 3. Poor fouls, they know no bet- 
 ter, they are under foul -ruining delufion. If their 
 
 eyes 
 
22 Trial of People's finding Chrift. 
 
 eyes were opened, they would hate what they now 
 love, and love what they now hate, Tit. iii. 3. 
 (2.) There are others, who, after a feeming trial made 
 of Chrift and his way, have caft them behind their 
 back, 2 Pet. ii. 22. But neither have they ever got 
 a difcovery of him, for as long as they have hung on 
 about Wifdom's gates, 1 Cor. ii. 8. They have-got in- 
 to the outer court, of prayer, the communion-table, 
 a fair blooming profeflion : but they never got into 
 the inner court, to fee the King in his beauty. Let 
 both know, that there is fomething in religion which 
 they never knew to this day *, and while they defpife, 
 they defpife what they know not. And if they knew 
 what they know not, they would as foon embrace 
 death and hell, and throw away their own life,, as do 
 what they do. 
 
 3. Ye who have got fuch a difcovery of Chrift as 
 has determined you to clofe with him, ye have found 
 Chrift, and happy are ye. All the people of God 
 have not alik« fenfible enjoyment of 'Chrift, Matth. 
 xvii. 1. 2. nor alike meafure of manifeftations of him. 
 Neither are their comforts of alike height, more than 
 their downcaftings are of alike depth. But that dif- 
 covery of Chrift which terminates in the foul's clofing 
 with him, is faving. 
 
 Use IL of trial. Hereby ye may try whether ever 
 yc have found Chrift or not. We have been long 
 making the fafhion of feeking, let us try whether we 
 have come fpeed or not. If ye have got fuch a dif* 
 covery of him, as has terminated in your fouls doling 
 with him, ye have found him. And ye may know 
 it by thefe marks. 
 
 Mark 1. If ye have found Chrift, ye will value 
 the difcovery as a matchlefs favour, and difplay of 
 free grace, Matth. xiii. 44. Like as a poor man* 
 travelling through a defert, in want of all things, 
 would value his finding a covered table and all ne* 
 ceflaries: fo will the foul that has been feeking left 
 through the empty creation, and is ftill difappointed, 
 
 value 
 
Trial of People's finding Chrift. 23 
 
 Taluc the difccvery of a full Chrift made to it, Pfal. 
 cxix. 162. Ye will admire free grace in it, and 
 not impute it to your own pains and diligence, that 
 ever ye had any acquaintance with him. 
 
 Mark 2. A found Chrift will engage your efteem 
 above all other perfons and things, 1 Pet. ii. 7. He 
 will be in your eyes the chief among ten thufand. 
 The world, and all that is in it, will be but lofs and 
 dung in comparifon of him, Pfal. lxxiii. 25. How- 
 ever low thoughts ye had of him before, the market 
 will be raifed now, and the rate ye will put on him 
 will be fo high, as the compafs of the whole world, 
 nay the compafs of mens defires, will not be able to 
 afford an equivalent, an as-good, Prov. viii. 11. 
 
 Mark 3. The difcovery of Chrift in his glory, will 
 fliew fin in ugly colours, and fill a foul with felf- 
 loathing and abhorrence, Job xlii. 5. 6. If. vi. 5. 
 Delufion puffeth up, but real manifeftations of Chrift 
 are humbling. As in the balances, one fcale goes 
 up when the other goes down j fo the more Chrift 
 is exalted in the eyes of a finner, the more fin and 
 felf ate depreffed. Doves dung and afles heads gave 
 a great price in Samaria, when bread was not to be 
 had : but when it came, they were no more valued. 
 That light will difcover the worthleffhefs even of 
 one's duties, andfhew one's own righteoufnefs like a 
 moth-eaten garment, held up before the fun, If. lxiv. 
 6. and leave one poor in fpirit before the Lord. 
 
 Mark 4. A found Chrift will engage th* finner's 
 heart and afYe&ions, loofing the bond betwixt them 
 and other lovers, and difpofe the foul to fay as If. xxvi. 
 13.0 Lord our God, other lords befides thee have had do- 
 minion over us? but by thee only will ive make mention 
 of thy name. There is an overcoming glory in him, 
 which being difcerned does infallibly give him the 
 preference, in the heart, to all competitors, Tit. ii. 
 11. A believing view of his glory fills the heart with 
 defire after him, andloveto him aboveand beyond all 
 other things, If. xxvi. 9. Cant. i. 3. Many a ftroke 
 
 the 
 
^4 S Trial of People's finding Chrift* 
 
 the law, perhaps, has given, to break the bonds of 
 iniquity ; but ftill they hold the finner faft. But 
 ■when the gof pel fire is fet on in the foul, and there- 
 by Chrift is discovered in his inatchlefs excellency 
 to the foul, thefe bonds are burnt and melted down. 
 
 Mirk 5. Chrift b^ing found, the linner parts with 
 all for him, without refer ve^, and when he has quitted 
 all for him, he thinks he has a good bargain, Mattru 
 xiii. 46 Where any referve is made, there is no 
 faving difcovery of Chrift made there, who in his 
 firft appearance in the foul faith effectually, If ye take 
 me, let thefe go their way. The foul parts with 
 all fin, (1.) In refpe£t of affe&ion, Rom. vii. 19. 
 (*.) Of voluntary fubje&ion, Rom. vi. 14. (3.) Of* 
 allowed refidence, Rom. vii. 24. It parts with felf 
 too. 1.) Civil felf, friends, credit, eafe, be. Luke 
 xiv 26. Heb. xi. 24. 25. Deut. xxxiii. 9. 2.) Na- 
 tural felf, even life itfelf is at his difpofal. All that 
 a man hath will he give for his life: but one will not 
 give a found Chrift for it, Luke xiv. 26. And, 
 3.) Religious felf is parted with, whereby the foul 
 counts all things hut lofs, for the excellency of the 
 knowledge of Chrift, Phil. iii. 
 
 Mark 6. A faving difcovery of Chrift transforms 
 the foul into his image. The fight of the moft beau- 
 tiful object on earth, cannot work a likenefs to it on 
 the beholders •, but a manifeftation of Chrift does it, 
 2 Cor iii. 18. Love breeds likenefs, and likenefs 
 nouriihes love : and none fee Chrift in his glory, but 
 they love him, and therefore do put on Chrift, Rom. 
 xiii. ult. labouring to walk as he walked, 1 John ii. 
 6. From that moment the foul finds Chrift, it com- 
 mences nonconformift to the world, being transform- 
 ed, caft into another mould, in refpecl: of nature and 
 actions, Rom. xii. 2. And when at death, the dif- 
 covery ihall be perfect, fo will holinefs be, 1 John 
 iii. 2. 
 
 Mark ult. They that have once had a faving difco- 
 very of Chrift, will always defire further difcoveries 
 
 of 
 
Sinners finding Chrift, find Life. 2 J 
 
 of him, till they fee him as he is, Exod. xxxiii. 18. 
 Shew me thy glory, will be the language of their 
 hearts. Here we have the Bridegroom's picture as it 
 were in ordinances, in the word ; and they who have 
 once feen the beauty of it, will always be defiring 
 more. Paul knew much of Chrift, but his eye was 
 not fatisfied with feeing, Phil. iii. 10. Chrift was the 
 fum of his life, Phil. i. 21. the body of divinity to 
 which he defired to confine his ftudies, 1 Cor. ii. 2. : 
 for in the knowledge of Chrift all religion lies ; there- 
 fore the learning of Chriitianity is the learning of 
 Chrift, Eph. iv. 20. 2l» 
 
 Doct. II. Sinners finding Chrift, find life. 
 
 In difcourfing from this doctrine, I fhall, 
 
 I. Unfold that life which finners find finding 
 Chrift. 
 
 II. Confirm the point. 
 
 III. Make fome practical improvement. 
 
 I. I fhall unfold that life which finners find finding 
 Chrift They find a treafure who find Chrift, a trea- 
 sure of life. To open it up, I will fhew, 
 
 1. What life they find who find Chrift. 
 
 2. What are the qualities of this life. 
 
 Firft, I will fhew what life they find who find 
 Chrift. It is a life that goes as wide as the death 
 they found in Adam, Rom. v. 15. For if through the 
 offence of one, many be dead ; much more the grace of 
 'God, and the gift by grace, which is by one man, Je- 
 fus Chrift, hath abounded unto many. It is a falve pro- 
 portioned to that fore. The finner's finding life in 
 Chrift implies, that without Chrift he is under death, 
 which therefore we fhall take along with us. -And 
 always the more of Chrift, the more life ; and the 
 lefs of Chrift, the lefs life. The finner then finding 
 Chrift, finds, 
 
 1. A life of grace, in regeneration, which is afpi- 
 C ritual 
 
26 What Life the Sinner finds in Chrifl. 
 
 ritual quickening of the foul, Eph. ii. 5. Even ivhen 
 we were dead in fins , hath quickened us together with 
 Chrifl. Man in his natural unconverted ftate is fpi- 
 litually dead, Eph. ii. 1. Adam eating the forbidden 
 fruit, poifoned bimfelf and all his offspring, for it 
 brought immediate death to them : it feparated them 
 fiom God the fountain of life; and fo they lie in their 
 natural ftate, as buried in the grave of fin, void of all 
 life and fenfe in fpiritual things. 
 
 But in the day of the foul's finding Chrift, the 
 Spirit of Chriit enters into it, and quickens it, as 
 3 azarus's foul entering into his body, while Chrift 
 flood by his grave. So the dead foul is raifed, the 
 dry bones come together, and are made to live. 
 The man is endowed with a new vital principle, put- 
 ting him in a capacity to move and act gracioufly, 
 Gal. ii. 20. He is a new creature, as one raifed from 
 the dead. There is a new light let into his mind, a 
 new fet given to his will, a new regulation made on 
 his affections : all is new, as by a firfl refurre£tion. 
 
 2. A life of favour with God, Pfal. xxx. 5. 
 In his favour is life. God is Lord of life and death, 
 and we have forfeited our life to him by our rebel- 
 lions. May net one fay then, he is a dead man, who 
 is out of God's favour ; and he is fecured for life, 
 who enjoys it ? A finner out of Chrifl is a dead man, 
 in fo far as he is dead in law, and the broken law has 
 doomed him to die eternally, Gal. iii. 10. All the 
 fearful thieats and curfes of the firft covenant, are 
 twilled about him as fo many cords of death, binding 
 him as a condemned criminal, till the day of execu- 
 tion. 
 
 But the finner finding Chrifl, the fentence of con- 
 demnation is reverfed, he is no more a condemned 
 man, Rom. viii. i. Chrifl comes into the iron-houfe, 
 makes a difcovery of himfelf to the finner in chains, 
 and there the match is made betwixt the Bridegroom 
 and the captive daughter of Zion. The prifon -gar- 
 ments are tuk^n off, and the marriage-robe is put on 
 
 the 
 
What Life the Sinner finds in Chrift* 27 
 
 the believer, Phil. iii. 9. Then God fays, Deliver 
 him from going down, to the pit, I have found a ran- 
 fom> Job xxxiii. 24. So the chains of guilt drop off, 
 and the prifon-doors are fet open to Chrift to hand 
 out his fpoufe by, and the face -covering that was on 
 the condemned is destroyed. Now, who has any thing 
 to fay, why the prifoner may not go forth free with 
 her Lord and Huiband? Rom. viii. 33. Juflice is 
 fatisfied, who had the claim againft her : the law 
 that laid her up, and kept her bound, has no more 
 to demand, Gal. ii. 20. The debt is paid, the bond 
 is got up, and torn in pieces, Col. ii. 14. The jailor 
 therefore cannot keep her longer, and death which 
 flood before her with a devouring mouth, is fwallow- 
 ed up in victory, If. xxv. 8. 
 
 3. A life of new obedience, Rom. vi. 4. Therefore 
 we are buried with him by baptifm into death : that 
 like as Chrijl was raifed up from the dead by the glory 
 of the Father, even fo we alfojhould walk in newncfs 
 of life. By nature we are quite void of this life", John 
 xv. 5. The foul in its natural ftate is never idle in- 
 deed, but ever working: but then all its works are 
 dead works, Heb. ix. 14. which can never pleafe the 
 living God. The old man has his deeds in them 
 that are out of Chrift, and all their deeds are fo : 
 their very religious duties are dead works, and in 
 them they are but as walking ghofts. They cannot 
 perform one vital action in a fpiritual fenfe, Gen. 
 vi. 5. Pfal. xiv. 3. Tit. i. 15. 
 
 But the finner finding Chrift finds newnefs of life. 
 He is not the man he was. Chrift not only brings 
 him out of the grave of his natural ftate, but he loofes 
 all his grave-cloaths of reigning lufts, and fcts him a 
 pulling them oft, and calling them from him, Col. 
 iii 8. He gives him change of raiment. The man 
 puts on Chrift, perfonates him, walking as he alfo 
 walked. Now his obedience is univerfal, Pfal. 
 cxix. 6. his heart is fhaped out in breadth and length 
 to the whole law of Chrift. It is fpiritual ; it is a 
 C 2 clufter 
 
28 What Life the Sinner finds in Chrift, 
 
 clufter of vital actions, whereof Chrift is the prin- 
 ciple, Gal. ii. 20. and the end, Phil. i. 21. 
 
 4. A life of comfort* Non vivere fed valere eft 
 vita, 1 Sam. xxv. 6. 1 TheiT. iii. 8. The natural 
 man has the moft uncomfortable life in the world. 
 He has no folid ground of comfort, becaufe matters 
 are quite wrong betwixt Heaven and him : he has no 
 actual comfort, but as it were in a dream, when he 
 drinks of the broken citterns, fo as to forget his mi«. 
 fery, Job xv. 2 1 . 
 
 But the finner finding Chrift finds a life of com- 
 fort. He is put into a comfortable ftate, as recon- 
 ciled to God, and having his fin pardoned, Pfal. 
 xxxii. 1. And if at any time he want comfort, it is 
 not becaufe the ground of it is rafed, for that can 
 never be while the everlafting covenant remains, 
 2 Sam. xxiii. 5. but becaufe his eyes are held that he 
 cannot perceive it, like Hagar at the well. And in 
 his deepeft forrows and diftrefs, there is a feed of com- 
 fort that will fpring up, Pfal. xcvii. 11. Light is 
 J own for the righteous, and gladnefs for the upright 
 in heart, 
 
 5. Lafly, Eternal life, John xvii. 3. Man in his 
 natural ftate is a dead man, liable to eternal death in 
 hell. And whofoever lives and dies in that ftate, 
 cannot mifs to perifh forever, Mark xvi. 16. Where- 
 fore whenever God opens the tinner's eyes to fee his 
 own cafe, he fees he is eternally loft if he get not 
 help, Acts ii. 37. 
 
 But the llnner finding Chrift finds eternal -life, 
 John iii. tilt. The fecond death can have no power 
 over him, from that happy moment. He commences 
 an heir of glory, and heaven's happinefs is fecured to 
 him. Come death when it will, come judgement 
 when it will, his happy ftate is already determined 
 by the word, and can never be reverfed. 
 
 Secondly, I {hall fhew what are the qualities of the 
 life which they find who find Chrift. 
 
 1. It is a divine life, Eph. iv. 18. So it is the moft 
 
 excellent 
 
The Qualities of the Life the Sinner finds % 29. 
 
 excellent life. The vegetative life, by which our bo- 
 dies grow, is common to u s with the plants of the 
 earth ; the life of fenfe, with brutes ; the life of rea- 
 fon, with infidels : but this life exalts one to a rank 
 of beings fuperior to the reft of mankind, namely, 
 into the rank of faints partakers of the divine riature. 
 
 2. It is a life of the whole man. Sinners out oi 
 Chrift are but half- alive, and that in the wosft half] 
 too: while their bodies are alive, their fouls are dead 
 within them, 1 Tim. v. 6. But on the foul's finding 
 Chrift, the foul is made alive too, and fo the whole 
 man lives ; the better part is quickened.- And as* 
 the dead fouls of the wicked will fecure the eternal: 
 death of their bodies too, death fpreading itfelf from 
 their fouls, to their bodies ; fo the life of the foul will, 
 fecure the eternal life of the body, life fpreadlngia, 
 like manner from the foul to the body, Rom. viii. 1 1. 
 
 3. It is a pleafant life, Prov. iii. [7. Sinners are 
 generally prejudiced in the cafe, as if it were an u&H 
 pleafant and uncomfortable life: but that is the o- 
 pinion only of thofe who are unacquainted with it .j '„ 
 for David could fay, Pfal. iv. 7. Thou hall put glacis 
 nefs in my heart, more than in the time that their com* 
 and their wine increafed. It is true, the pleafure of 
 it is not exprefled in the noify way in which, the world . 
 exprefTes theirs : it is a water that runs deeper, than * 
 to make fuch a noife as the (hallow brooks, and-mud- ■ 
 dy ftreams of the world's pleafures do. But all the 
 pleafantries of the men of the world, are Ugh: as at 
 feather in comparifon of the pleafure found in. com- 
 munion with God, the fenfe of his favour, and. the 1 
 ferenity of confidence 1 by this good token, thatthefs ( 
 will bear up a man in the greateft diftrelTes, where .3 
 thofe others evanifh at the blaft, Hab. iii. 17.- 
 
 4. It is a per fevering life, that can never be lofh, , 
 Hab. ii. 4. — The jufl /hall live by his. faith. Com- 
 pare Heb. x 38. It is a life that, from the ■ monies ;. 
 it is given, (hall never die out for ever, John iv. 14, 
 The life of inherent grace may be very low, but eagu 
 
 C v ttg&^M 
 
30 Sinners finding Chrift, find Life. 
 
 never be loft : one may lofe the fenfe of the life of 
 favour with God, but can never lofe the thing itfelf, 
 John v. 24. They that now lead the moft honourable 
 and wealthy life in the world, death will put an end 
 to it : but this life will make its way through death 
 itfelf, unhurt. 
 
 5. Laftly^ It is a growing life, John x. 10. It is 
 true, the Chriftian life is not always growing, moie 
 than the trees in winter. But it is a life that grows 
 univerfally, regularly, and proportionably, till it come 
 to its perfection in glory, Prov. iv. 18. The path of 
 the j lift is as the finning lights that fbineih more and 
 more unto the per f eft day. It buds in regeneration,, 
 begins to open in rrogreflive fanclification, and is 
 full fpread in glory : but it (hall never wither, but be 
 frefh and fragrant through eternity. 
 
 II. In order to confirm this doctrine, That finners 
 finding Chrift find life, confider, 
 
 1. The Mtdiator, by the Father's appointment, is 
 the immediate receptacle of life for all to whom life 
 is defigned by the Father, Col. i. 19 ; as the bowl 
 in Zechariah's candlefiick received the oil from the 
 two olive-tree?, and communicated the fame by the 
 pipes to the lamps, Zcch iv. 2 3. God feeing all 
 mankind dead in Adam, but having deftined the 
 elecl number to life, has put life for them all in the 
 Mediator, as in a fure repoGtory, where it cannot be 
 loft, 1 John v. 11. hence the apoftle draws the ccn- 
 cluilon of our text, ver. 12. He that bath the Son y 
 hath life : even as he who hath a woman in mar- 
 riage, hath all that is hers-, fo he that hath Chrift* 
 not only hath a right to, but actually hath life, even 
 everhfting life, ver. 13. John v, 24* He that buys 
 the field hath the treafure in it. 
 
 2. As Adam loft his life, and that of ail his po- 
 sterity, by his iofing of God, who is the life and foul 
 of the foul of man, Pfal. xxx. 5. in feparation of the 
 foul -frcm whom its death lies j fo the (inner finding 
 
 Chriik 
 
Sinners finding Chrift > find Life. 31 
 
 Chrift finds God again, and therefore muft needs 
 find life. God is in Chrift, the fulnefs of the God- 
 head is in him, Col. ii. 9. and by him the believer 
 comes to God, Heb. vii. 25. for that was the end of 
 his death, that he might bring us to God^ 1 Pet. 
 iii 18. The Father becomes his Father, the Son his 
 Saviour, the Holy Ghoft his San&ifier*, for a whole 
 Trinity is made over to the (inner in the coveuant, / 
 am thy God. So finding Chrift, the (inner finds the 
 whole Trinity of perfcns : how then can he but find 
 life? 
 
 3. The finner finding Chrift finds the Spirit of 
 life. This is fo certain, that if any man have not the 
 Spirit of Ch/i/iy he is none of his , Rom. viii. 9. Not 
 only do the graces of the Spirit dwell in them who 
 have found Chrift, but the perfon of the Spirit, the 
 caufe of the other, Rom viii. 11. This is that which 
 gives them life, preferves it that it cannot be loft, 
 increafeth it, and at length perfects it, John iv. 14. 
 We fee many who getting fome light touches and 
 common operations of the Spirit, fettm to live for a 
 while : but their iteming life wears away by degrees, 
 and they never recover it : why ? becaufe not having 
 found Chrift, they have not found life, nor the Spi- 
 rit either. But believers are recovered from their, 
 decays, becaufe the Spirit of life ftill remains with 
 them. 
 
 4. The finner finding Chrift, is united to him as 
 a member of his body, Epb. iii. 17 Hence his life fe- 
 cures theirs, John xiv. 19. Becaufe I iive n ye fhall 
 live alfo. They cannot die, as long as he lives, and 
 therefore their life is everlafting. As members of 
 Chrift, the Spirit of Chrift dwells in them, as the 
 principle of their life 5 and they derive fpiiitual nou- 
 rifhment from him, as the branches from the vine- 
 ftock. Hence it is that the refurreclrion of their mor- 
 tal bodies is fecured to them, according to Rom. 
 viii. 11. But if the Spirit of him that raifed up Jefus 
 from the dead t dweli m you ; he that raifed up Ghnfk 
 
 jrtm 
 
32 Sinners finding Chrift, find Life. 
 
 from the dead, Jhall alfo quicken your mortal bodies, by 
 his Spirit that dwelleth in you. So that finding Chrift, 
 they find everlafting life of foul and body. 
 
 5. The finner finding Chrift, finds all the promi- 
 fes of the everlafting covenant, which are all promi- 
 fes of life, as the threatenings of the law are of death, 
 Tit i. 2. 2 Cor. i. 20. •, for the promifes are imme- 
 diately made to Chrift, Gal iii. 16. and in right of 
 him they become ours. Hence he that /pared not 
 his own Son, but delivered him up for us all, how 
 
 Jhall he not with him alfo freely give us all things ? 
 Rom. viii. 32. Some would reckon themfelves made, 
 up all their life, if they did find a parcel of bank- 
 bills : but he that finds Chrift, finds Heaven's bank- 
 bills, which being prefented to God, will get payment 
 of them to the bearer, be who he will, and that fuch 
 as will make him live happily through the ages of e* 
 ternity. 
 
 6. The finner finding Chrift, finds a fatisfaclory 
 anfwer to all the law's demands, which ftaves him off 
 from life till they be fatisfied. (1.) The law de- 
 mands the debt of perfect obecfience, if the finner 
 will have life, Matth. xix. 17. In Chrift this is an* 
 fwered : for Chrift is the end of the law for right eouf- 
 nefs to every one that believeth, Rom. x. 4. (2.) it 
 demands the debt of puniftiment, for fatisfa&ion of 
 juftice for fin done. The anfwer is, / am crucified 
 with Chrift, Gal ii. 20. Thus he has found a com- 
 plete righttoufnefs, in which the law itlelf can find 
 no blemifh nor defect. Thus the current of death 
 towards the believer is ftopt, and the waters of the 
 curfe are ciitd up: and lite flows into the foul, and 
 the blefliiig comes in room of the curfe. 
 
 7. Lalily y To fum up all in a word, The finner 
 finding Chrift, finds all things neceflary to make him 
 happy. See the believer's pofTeilions, what he gets 
 with Chrift when he gets him, 1 Cor. iii. 22. 22. 
 Whether Paul, or ^polios, or Cephas, or the world, 
 §r life, or death, or things prefent, or things to come .«. 
 
 all 
 
Ufe of Information. 33 
 
 aII are yours ; and ye are Chrift* 1 ; and Chrift is God's. 
 Rom. viii. }2. He that fpared not bis own Son, but 
 delivered him up for us. ally how /ball he not with him 
 alfo jreely give us all things ? [here is a treafure in 
 him, or he is a treafure, and the treafure becomes 
 the believer's, Matth. xiii. 44. There are unfearch- 
 able riches in him, and they are all made over to the 
 believer, Eph- iii. 8. Look to the whole of Ch rill's 
 purchafe, what he bought for poor miners with his 
 blood, and the foul finding Chrift finds it all, and 
 may fay, It is all mine. 
 
 I (hall now make fome practical improvement of 
 this branch of the text. 
 
 Use. I. Of information. This informs us, 
 
 1. That the bed way for one's fecurity in an evil 
 day, is to have found Chrift. This is a day of im- 
 pending wrath, wherein God is threatening to caufe 
 death overflow the nations*. The true way to an- 
 fwer God's call in the difpenfation of the day, is to 
 feek Chrift, that ye may find him ; fo mall ye find 
 life. 
 
 \Jl, God is threatening to take away mens fub- 
 fiance, the means of life, making the heavens as brafs> 
 and the earth as ironf. He has locked up in great 
 meafure the paftures of the field, fo that the beafts 
 groan under the fins of men. And no wonder, con- 
 sidering the finful improvement that has been made 
 of their profperity. But if all fhould go together, it 
 cannot break the true Chriftian, who finding Chrift 
 has found life, and may fay as Hab. iii. 17. 18. 
 Although the Jig -tree /hall not bloffom, neither JJjall 
 fruit be in the vines, the labour of the olive [hall fail, 
 and the fields (hall yield no meat, the flock fhall be cut 
 off from the fold, and there flo all be no herd in the jl alls : 
 
 * Referring to the plague which had then broke out in France, 
 and proved veiy mortal in feveral places, particularly at Mar- 
 feilles. 
 
 f This refers to a great drought in fpring 1721. 
 
34 Ufi °f Information. 
 
 yet I iv ill rejoice in the Lord, I will joy in the Cod of 
 my falvation. 
 
 idly, God is threatening to make death ride in* 
 triumph among men. He has been fweeping away 
 multitudes abroad ; and how can thefe nations think to 
 efcape, nations lying under the fearful guilt of for- 
 mer times, and who have been long bufied in filling 
 up their cup to the brim ? All ranks in church and 
 flate have corrupted their ways ; and when we con- 
 fider the unnatural marriages, and unnatural murders* 
 that have fallen out more than at any time ever I re- 
 member, I cannot but take them for prefages, that 
 the things which concern this generation are making 
 hafte, the hearing of which will make mens ears to 
 tingle. Well, Sirs, happv are they that find Chrift ;„ 
 for they (hall find life, when death in its moft fright- 
 ful afpec~f. fhall feize a God provoking generation* 
 and make all their courage fail in one moment, ne- 
 ver to recover. 
 
 2. There is no way to attain to holinefs, and ac- 
 ceptable obedience in good works, without finding 
 of Chrift, or clofing with rnm upon a faving difco- 
 very of him made to the foul. Find v/bat we will, if 
 we find not Chrift, we will remain in a ftate of 
 death : and all the reafons and motives that can be 
 fetched from heaven or hell, will not quicken us ; 
 and therefore cannot put us upon the doing of the 
 leaft good work;/br, fays Chrift, -without me ye can do 
 nothings John xv. 5. It is true, that, as, in an earth- 
 quake, dead bodies may fly from one place to another, 
 by the force of the commotion, yet ftill void of life; 
 fo an unbeliever, *by the fear of punifhment ancfhope 
 of reward, may work, as one for his life; but alas ! 
 his works are but dead works ftill. 
 
 3. The true way to holinefs is the finding of Jefut 
 Chrift: John vi. 28. 29. Then Jaid they unto him, 
 Whatjhall we do, that we might work the works of God? 
 Je/us anfwered and /aid unto them, This is the work 
 of God, that ye believe on him whom he hathfent. If 
 
 ever 
 
life of Information* 35 
 
 ever ye would be holy, believe ; if ye would reach 
 the highway called the way of holinefs, betake your- 
 felves to him who is the way, and the truth, and the 
 life, John xiv. 6. As the dead man (z Kings xiii. 
 '21.) let down into Elifha's grave, as foon as he 
 touched the bones of Elifna, revived, and flood up 
 on his feet •, fo the dead foul meeting with Chrift by 
 participation of his Spirit is quickened. And as a 
 wick put to a burning lamp is lighted, io as immedi- 
 ately they join flames, and burn on ; fo the foul find- 
 ing Chrift finds life, embraces him, and lives by him 
 and to him. 
 
 4. Chrift does not fet his people to work for life, 
 to procure life to themfelves by their own working : 
 he has given them life, a life that will never end, in 
 their union with him, and bids them work from that 
 life. The law or covenant of works fays to them who 
 are under it, Do this, and live : if ye will have life, 
 work and win it, Matih. xix. 17. But Chrift fays to 
 the poor tired creature, bufy at labour in vain, Come 
 to me that you may have life. And having come 
 and received life, he fets it to work. 
 
 5. Faith and obedience are infeparable, John xv. 
 5. He that abideth in me, and I in him, the fame 
 bringeth forth much fruit. Rom. vi. 14. Sin floall 
 not have dominion over you ; for ye are n$t under the 
 law, but under grace. The life that tinners find, find- 
 ing Chrift, is without queftion, for the kind of it, 
 a holy life : and the manner of one's working mud 
 needs be of a piece with the manner of one's being. 
 When Nebuchadnezzar was driven from men to herd 
 with the beafts of the field, he lived like the beafts. 
 Men living in fin, walk in it, Col. iii. 7. And thofe 
 ■who are bleffcd with a life that is holy in the 
 nature of it, muft needs be holy in their walk; and 
 if that life were perfected, they would be perfectly 
 holy. So where there is no holinefs, there is no life, 
 no faith, no union with the holy Jefus. Unholy 
 profefibrs are dead finners, and will be buried out of 
 
 fight 
 
3^5 Exhortation to feek to find Chrift, 
 
 fight in the pit: Heb. xii. 14. Without holinefs no 
 man /ball fee the Lord. 
 
 6. Laftly, The one thing we have to feek above all 
 things, for time and eternity, is to find Chrift. For 
 whofo findeth him findeth life, for time and eternity. 
 And this is not the work only of the time of our 
 firft converfion to God, but the work of our whole lives, 
 1 Pet. ii. 4 compared with ver. 2. 3. For always 
 the more we find of Chrift, we have the more life, 
 and thelefs of him, the lefs life. Finding Chrift we 
 -find all for holinefs and happinefs* The Jews fay, 
 that the 613 precepts of the law are all reduced to 
 this faying, Hab. ii 4. The juji /hall live by hU faith. 
 And the truth is, the fum of the Chriftian life lies 
 •here, Gal. ii. 20. 
 
 Use II. Of exhortation. Seek Chrift until ye find 
 him, and find life in him and by him. To prefs this, 
 I offer the following motives. 
 
 Mot. 1. Man is a feeking creature, Matth. xiii. 
 45. Sinners out of Chrift are as bufy feeking as 
 others are, like the watch going as fait when wrong 
 as when right. There is a void within, that would 
 be filled: but the matter is, they go all wrong in 
 their fearch. They are feeking a reft to their hearts 
 in the creature, and a reft to their confeiences in the 
 works of the law : but in neither of thefe will they 
 find what they feek. Turn ye, finners, feek Chrift ; 
 why feek ye the living among the dead ? In Chrift 
 only is to be found what ye are feeking, reft to the 
 confeience and to the heart. 
 
 Mot. 2. Now is the time he is to be found, If. Iv. 
 6. The day will come when he will not be to be 
 found; and fo the (inner has no more accefs to life. 
 R.emember the cafe of the foolifh virgins, Matth. 
 xxv. That is a heavy word, Piov i. 24. 26. Becaufe 
 1 have called, and ye refufed, I have Jlretched out 
 my hand, and no man regarded ; — / aljo ivill laugh 
 tit joiir calnnity, 1 will mock ivhen your fear comet h. 
 .And how flinging will it then be to think, that the 
 
 time 
 
Motives to feek a Difcovery of Chrift. 37 
 
 time of feeking Chrift was fpent in feeking what can- 
 not profit ; and that then all accefs to him is loft for 
 ever. 
 
 Mot suit. Ye will be made up for ever, if ye find 
 Chrift ; and undone, if ye find him not, Prov. viii. 
 35. 36. If one was taken up all the days of his 
 life, feeking him, and fhould find him at laft, all 
 would be found to be well bellowed, Matth. xiii. 45. 
 46. And find what we will, if we fhould find all the 
 wealth, honours, and pleafures of the world, it 
 will not compenfate the lofs of a milled Saviour, 
 Matth xvi. 26. But I will branch out this exhorta- 
 tion in two particulars. 
 
 Firfl, Sinners, feek to find Chrift, and to find 
 life in him, by getting a faving difcovery of him 
 made to your fouls. To prefs feeking of this faving 
 difcovery, confider, 
 
 Mot. 1. There is no doling with Chrift, or belie- 
 ving in him, without a faving difcovery of him made 
 to the foul, PfaL ix. 10. John iv. 10. Men may be- 
 lieve in an unfeen, but not an unknown Chrift. 
 There is an illumination in the knowledge of Chrift, 
 that is neceffary towards the embracing of him. With- 
 out it the wounded foul will pine away in its wounds, 
 not knowing the Phyfician ; and the finner in his fins, 
 not knowing the Saviour. 
 
 2. All your labour in religion, without this, will 
 be but working in the dark, and labour in vain, John 
 xiv. 6. compared with Eccl. x. 15. What will all 
 attainments in religion avail, without the knowledge 
 of the main thing, i. e. the knowledge of Chrift ? 
 Matth. vii. 22. we find fome prophefying in Chrijl's 
 name, in his name calling out devils, and in his name 
 doing many wonderful works, who lofe all their pains, 
 becaufe there was no faving acquaintance betwixt 
 Chrift and them. 
 
 3. The difcovery of Chrift is the mod excellent dif- 
 covery that men are capable of. Therefore Paul deter- 
 
 D mined 
 
3 3 Motives to feek a Difcovery of Chrift* 
 
 mined to feek after nothing but that, I Cor. ii. 7. ; 
 he preferred it to all other things, Phil, iii 8. What 
 though men be ever fo well acquainted with the na- 
 ture of the creation, and can dive into the fecret my- 
 fteries of nature, with the reafons of the fame ? if 
 they be unacquainted with Chrift, it is but a be- 
 witching vanity, and a gilded ignorance. 
 
 The knowledge of Chrift appears to be the moft 
 noble, if one confiders, (i.) ihe fuperlative excel- 
 lency of the object, Col. ii. 9. In himdwellcth all the 
 fulnefs of the Godhead bodily. (2.) The way and man- 
 ner one comes to this knowledge. Not by the light 
 of nature; this cannot difcover Chrift to a foul : not 
 by mere objective revelation in the word *, men may 
 indeed learn much 01 Chrift that way, but may go 
 to hell for it all : but by the light of the Spirit and 
 fubjective revelation, Matth. xvi. 16. 17. (3.) The 
 certainty of it, which furpaffes all demonftration, Heb. 
 xi. 1. (4.) The ufefulnefs of it. Other knowledge 
 men may have, and perifh with it ; all the arts and 
 fciences in the world cannot give life to the foul ; 
 but this is life, eternal life to them that have it, John 
 xvii. 3. Wherefore all other refearches are but labo- 
 rious trifling, unlefs in fo far as they are fubfervient 
 to this. 
 
 4. Chrift difcovered in his glory will fatisfy your 
 fouls, and an eft your hearts, Matth. xiii. 45. 46. 
 M Be fhut my eyes and ears," faith Luther, u and fay, 
 '* you know no God out of Chrift, none but he that 
 " was in the lap of Mary, and fucked her breafts." 
 What is the reafon of the apoftacy and backfliding of 
 many, but that they were never brought into this in- 
 ner-court of religion ? If they had, they had been 
 held (ail. They had feen in him what is fully com- 
 menfurate to the defires of a foul, and therefore had 
 no occafion to have gone back unto the world and 
 their lulls. This would be an anchor of the 
 foul, in the midft of temptations, troubles, perfe- 
 ctions, and loifes, arifing from whatever quarter 
 
 they 
 
Motives to Jeek a Difcovery of Cbrijl. 39 
 
 they may ; and is the abfolutely- beft way to fix the 
 heart. 
 
 5. Chrift is a vailed beauty, an unknown Chrift to 
 the moft part of the hearers of the gofpel, and to all 
 thofe to whom the Holy Spirit has not given faving 
 illumination, Cant. v. 9. compare John i. 10. Be- 
 ware he continue not to be fo unto you. Seek to get 
 the vail removed, that ye may fee that in Chriil, 
 which the world left to perifti in their iniquity never 
 fees. The leading difference betwixt the wife and the 
 foolifh builders, and the wife and the foolifh virgins 
 was, the one had an illumination, the other had not. 
 
 6. Laftly> Without a faving difcovery of Chrift, ye 
 perifh, John xvii. 3. If. liii. 11. Ignorance of, and 
 unacquaintednefs with Chrift muft needs be fatal to 
 the foul, (ince he is the only way to the Father, and 
 there is no falvation in any other. It is the great de- 
 fign of the gofpel to bring fouls acquainted with Je^ 
 fus Chrift; fo where that is not reached, the gofpel 
 Bas not its etiect ; and where the gofpel has not a fa- 
 ving effecT:, the law will take effect to one's con- 
 demnation. 
 
 I (hall give you fome directions for obtaining this 
 difcovery of Chrift. 
 
 Dir. 1. Labour to be acquainted with yourfelves, 
 your own finfulnefs and mifery. And for that caufe 
 lay your hearts, lives, and ftate to the rule of the holy 
 law. Conviction leads the way to faving illumination, 
 the knowledge of the difeafe to that of the Phyfician, 
 A&s xvi. 30. 31. 
 
 2. Seek the difcovery of Chrift in your attendance 
 on public ordinances, Prov. viii. 34. Thefe are the 
 galleries where, the King walks, the latteilesby which 
 he (hews himfelf. See Pfal. xlv. 8. There is the 
 market where the eye-falve is to be- bought of him. 
 There Lydia's heart was opened. It is good to be in 
 ChrihVs way, as Zaccheus was. And were we look- 
 ing and longing for a difcovery of him there, we 
 would not long want it. 
 
 D 2 3. Seek 
 
4© Diretlions for obtaining a Difcovery of Chrift. 
 
 3. Seek the difcovery of him in his written word, 
 the fcriptures, for they are they ivhich tejiify of Chrift, 
 John v. 39. God's word is the grtat means of illu- 
 mination, PfaL xix. 8. The pfalmift found it to be 
 fo by experience, Pfal. cxix. 130. The entrance of thy 
 words giveth light : it giveth underjtanding unto the 
 
 fimple. It is the fpecial inftiument the Spirit ufes 
 for illumination. 
 
 4. Seek it earneftly in prayer, Prov. ii 3. 4. 5. 
 "When the difciples weie together at prayer, the doors 
 being {hut, he manifefted himfelf unto them. We 
 are not to expect, bodily diicoveries of Chrift j if we 
 had them, they would not do our turn ; the Jews faw 
 him fo, who believed not on him : but we are to feek 
 a difcovery of Chrift in the glory of his perfon and 
 offices, by the Spirit, which alone can be attended 
 with faving efFecls. 
 
 5. La/fly, Whenever the Lord lets in the leaft 
 beam of heavenly light into your fouls, cherifh it, 
 though it may be painful by discovering your fin and 
 mifery j make much of it j after little, more may 
 come, Hof. vi. 3. 
 
 Secondly, Seek to find Chrift and life in him, by 
 getting an intereft in him. The foul then finds 
 Chrift, and has life, when it has got a faving intereft 
 in him. If you inquire how that intereft is got ? It 
 is through faith. God hath given to us eternal life 
 in the free offer of the gofpel, and that life is in his 
 Son, 1 John v. 11. Believe the word of the gofpel 
 with paiticular application to yourfdves, receive and 
 reft on him fiducially for life, the life of grace and 
 glory, and ye have it. Wherefore come to Chrift, 
 that ye may have life. To prefs this, confider, 
 
 Mot. 1. Ye are invited to come to Chrift, that ye may 
 get life in and by him, If. lv. 1. 2. Ho, every one that 
 thirjieth, come ye to the waters, and he that hath no 
 money ; come ye, buy and eat, yea, come, buy wine and 
 milk without money, and without price* Wherefore do 
 ye fpend money for that which is not bread? and your 
 labour for that which fat isfeth not ? hearken diligently 
 
 unto 
 
Motives to come to Chrift, 41 
 
 unto me j and eat ye that which is good, and let your 
 foul delight it/elf infatnefs. Rev. iii. 20. Beheld, I 
 Jiand 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. Here is an in- 
 vitation to life, let not that complaint be made of 
 you, John v. 40. Te will not come to me, that ye. 
 might have life. Confider, 
 
 \ft, It is an offer the fallen angels never got* 
 When Chrift was born, there was good-will towards 
 men, but no fign of it towards fallen angels. Yet 
 they are in themfelves a rank of beings fuperior to 
 mankind, and he owed no more to us than to then:* 
 Only his fovereign pieafure made the difference. 
 How. then ftoall we efcape, if we negkcl fo great fal* 
 vat ion ? 
 
 idly, It is an invitation not given to millions in > 
 the world, who are fons of A<tam as well as we. 
 Many kingdoms and empires in the world lie in 
 darknefs and the fhadow of death, and no offer of 
 life is made to them : but it is made to you. 
 
 idly, It is the greateft offer that ever was or (hall 
 be, that Heaven can give and earth receive, admired 
 by angels, and grudged by devils •, and ihall it be 
 flighted by men ? even an offer of the Son of God^, 
 and eternal life in him. 
 
 4thly, It is an offer frequently repeated. Now > 
 flnners, Chrift is boding himfelf and eternal life up- 
 on you. You have given him many refufals ; but : 
 he will not yet take your refufal, but continues ti 5 
 offer. 
 
 Mot. 2. Chrift is very willing to give himfelfj and". 
 eternal life in himfelf to you, John vi. 37. Confide! } . 
 
 \Jl, How ample and large the gofpel- offer is, ex- 
 cluding none that will come, If. Iv. 1. forecitcd, 
 Rev. xxii. 17. Whofoever wil! 3 let him take the w a* 
 ter of life freely. 
 
 idly, There is no cafe a finner can be in, that fhsU; 
 
 mar his reception with Chi id, and partaking of life*, 
 
 & 3 Hi 
 
42 Motives to come to Chrift. 
 
 if he will come to Chrift, If. i. 18. Come now, and 
 let us reafon together ', faith the Lord: though your fins 
 be as fcarlet, they fhall be as while as fnow ; though 
 they be red like crimfon, they fhall be as wooll. Ma- 
 nafieh's bloodfhed and witchcraft, Paul's blafphemy 
 and perfecution, and Mary Magdalene's lewdnefs, 
 hindered not their getting life in and by Chrift. 
 When he was in the world, he raifed Lazarus when 
 (linking in the grave, as well as the ruler's daughter 
 newly dead. 
 
 2,dly y He takes kindly notice of the tinner's firft 
 fleps towards him : the father met the prodigal fon 
 while yet a great way off. See Jer. xxxi. 18. 19. 2a. 
 He furprifes fouls with looks of kindnefs prevent- 
 ing them, If. lxv. 1. as he did Paul, Zaccheus, and 
 others. 
 
 4thly, He is at great pains with ilnners to bring 
 them to himfelf for life. He ftands and knocks ; by 
 convictions, furpiifing mercies, rods, and croiTes, he 
 fays in effeeve, Why will ye die P 
 
 Mot* 3. Ye are commanded to come to him, that 
 ye may have life, 1 John Hi. 23. This is his com- 
 mandmenty that we Jhould bdieve on the name of his 
 Son Jefus Chrift. All the gofpel-invitations are com- 
 mands ; fo that it is not left to you, whether to 
 come or not ; but ye are peremptorily injoined. 
 Con fide r, 
 
 \jly Ye are creatures, owing obedience to the 
 commands cf your Sovereign Lord \ and therefore 
 trample not on his gofpel command. 
 
 2tf7y, How highly merciful and reafonable this 
 command is. All God's commandments are moft 
 jighteous, Pfal. cxix. 128. But behold this is an emi- 
 nently merciful and reafonable one, that the crea- 
 ture mould feek the favour of its Creator ; that man 
 fhould be at peace with God,; that the poor finner 
 (hould go to the rich Saviour, the ficfc to the Phyfi- 
 cian, the guilty flee to the city of refuge and live, 
 and the dying foul have recomfe to the fountain of 
 
 life- 
 
Motives to come to Chrift. 43 
 
 life. And all this under the pain of God's difplea- 
 fure. 
 
 3<#y, What a mercy it is that there is not a coun- 
 termand-, that when Adam and his offspring fell, God 
 did not forbid them ever to hope for the lead grain of 
 mercy ; but gracioufly invites and intreats, yea, and 
 commands them to come and partake of his favour ? 
 
 4tbfy, It is fuch a command, that if it be not obey- 
 ed, God has no value for all your other obedience, 
 1 John iii. 23. John vi. 29. 
 
 Mot, 4. Ye need Chrift, and ye need life ; ye 
 have an abfolme need of both. Do ye not need 
 grace, the favour of God, pardon of (in, the light 
 of his countenance, the influences of his Spirit, the 
 manifestations of his love ? Without thefe ye can 
 never be happy, but eternally miferable. O then 
 feek to find Chrift, and life in him. 
 
 Use. tilt. Hereby ye may try whether ye have 
 found Chrilt or not. The foul yet dead in fin hath 
 not found him ; but where there is fpiritual life, Chrift 
 is found by that foul. How ihall one know whether he 
 be Spiritually dead or alive ? I will offer but three 
 marks. 
 
 Mark 1. Spiritual light, not only let into the 
 confeience, but into the heart, 2 Cor. iv. 6. John viii. 
 12. And that may be known by thefe two things. 
 
 (1.) The difcovery it makes. The light of life 
 (hews a man his former darknefs, making him fay, 
 Once was I blind % but now 1 fee. It difcovers fin in 
 its finfulnefs, not only as dangerous, but as loath- 
 fome and abominable ; the finfulnefs of heart- fins 
 as well as of life- fins ; the firft movings of fin, as 
 well as of fin ripened* by confent or aclion ; the 
 man'? own utter inability to help himfelf, and the 
 need of Chrift both for j unification, and fanttifica- 
 tion ; ChriiVs precioufnefs, and perfect fuitableneis 
 to the finner's cafe. This is the difcovery made by 
 the light of life, or faving illumination, Luke xv. 17. 
 1 Pet. ii. 7. 
 
 (2.) The 
 
44 Trial of one's being fpiritually alive. 
 
 (2.) The efficacy it hath on the foul, Matth. iii. 
 1 1. There are many who have a great deal of light ^ 
 but it has no more efficacy on them to bring them 
 from fin to holinefs, than painted fire has to burn. 
 But the light of life humbles the foul before God ; 
 caufes grief for fin and hatred of it, as contiary to 
 God's holy nature and will ; a holy defpairing of help, 
 by ourfelves or any other creature ; and a betaking 
 one's felf to Chriit for all, for pardon, and favour 
 with God, for holinefs and happinefs, Phil. iii. 3. 
 
 Mark 2. Where theie is fpiritual life, there is 
 fpiritual fenfe and feeling.. In fpiritual dearh all the 
 fenfes of the foul ({o to fpeak) are locked up ; and 
 they n\ay be at fome times very dull in thofe who are 
 fpiritually alive. But it is evident, that in the quick- 
 ening of the foul they are reftored, and never loft a- 
 gain altogether. The eyes of the foul are opened to 
 fee God, Chrift, fin, the world, and all things that con- 
 cern the foul, in other colours than formerly They 
 hear his voice in his word and in his rod, and they 
 difcern it from all others, Cant v. 2. lb that their 
 great bufinefs is to anfwer his call They have tailed 
 that the Lord is gracious ; they have the witnefs in 
 themfelves, that there is fomething in religion 
 more defirable than all the profits and pleafutes o£ 
 the world, 1 John v. 10. They can fay fiom their 
 experience, that all his garments J me il of myrrh, aloes % 
 and cajjia> Pfal. xlv. 8. that every thing about Chrift. 
 is lovely and defirable. The fuinels of grace lodged 
 in him, is favour y to them, Cant. i. 3. Their fenfe 
 of feeling is awakened : the burden of fin they fome- 
 time went lightly under, makes them groan now, 
 and long to be rid of it, as ever a poor prifoner was 
 of his chains, Rom. vii. 24- wretched man th:t I 
 am, ivho fiall deliver me from the body oj this death ! 
 Every limb of that body is a weight to them. And 
 they are fenfible of Chrift's goings and comings, his 
 hidings and manifeilations of himfelf, and the power 
 of his grace, Pfal. xxx .'7. Lord 9 by thy favour ihcu 
 ' baft 
 
Trial of one's being fpiritually alive, 45 
 
 haft made my mountain to ftandjlrong : thou didft hide 
 thy face, and 1 was troubled, 
 
 Mark 3. Where there is fpiritual life, there is a 
 kindly heat and warmth of the fame kind. There is a 
 threefold flame kindled in the believer in the day of 
 his being reftored to life, though it acts not alike vi- 
 goroufly in all, nor in the fame perfon alike at all times. 
 
 (1.) There is a flame of holy defires, If. xxvi 9. 
 They have longing defires after righteoufnefs, both 
 imputed and implanted, Matth. v. 6. ; they are fet 
 for the one as well as the other. They have ar- 
 dent defires after communion with God in Chrift, 
 Pfal. xlii. 1. Hence the fecret cries of the foul, 
 that I knew where I might jind him I when wilt 
 thou come unto me I 
 
 (2.) There is a flame of love to Chrift, Rom. v. 5. 
 They love him above all perfons and things, Luke 
 xiv. 26. They love his truths, his whole word \ his 
 commands, though (hiking againft their corruptions., 
 Rom. vii. 22. ; his promifes, as the fweeteft cordials 
 to a foul fainting under the apprehenfions of wrath, 
 or prevailing of corruption; the threatenings of his 
 word, approving them heartily as moll juft, Rom. 
 vii. 12. Their hearts warm to any in whom God's 
 image appears, and that becaufe of that image, 1 John 
 iii. 14. They love his ordinances, Pfal. lxxxiv. i. 
 becaufe they are his inftitutions, and the appointed 
 means of communion with him. 
 
 (3.) There is a flame of zeal for Chrift, Pfal. lxix. 
 9. They are concerned for his honour in the world, 
 the thriving of his kingdom. It vents itfelf in indig. 
 nation againft fin in themfelves and others, becaufe 
 of the diftionour it reflects on Chrift, 2 Cor. vii. 11. 
 in endeavouring to be a"cl:ive for God in their ftation, 
 and grieving for the ills which they cannot help, 
 faying with David, Rivers of waters run down mine 
 eyes, becaufe they keep not thy law, Pfal. cxix. 136. 
 
 Sinners 
 
Sinners interefted in Chrift:, obtaining 
 favour of the Lord. 
 
 Proverbs viii. 35. 
 Whofojindeth me % — /ball obtain favour of the Lora\ 
 
 BY the favour of the Lord is not meant reconci 
 liation, or a ftate of favour with God, for that 
 is comprehended in the life found ; but the benefits, 
 fruits, and effects of God's favour, all along from 
 the time the finner is taken into favour. The word 
 rendered obtain^ fignifies to bring forth as out of a 
 treafure or ftorehoufe. This treafure is opened to the 
 finner, and accefs to it granted him, upon his union 
 with Chrift, fo that from thence he may afterwards 
 bring forth as he needs. 
 
 The doctrine deducible from the words is, 
 
 Doct. A ' finner once interefted in Chrift ^ fhall ob* 
 tain favour of the Lord> bringing it forth as out of a 
 treafure tt which he is allowed accefs* 
 
 In handling this point, I fhall, 
 
 I. Shew fome things fuppofed in this truth, tend- 
 ing to clear the meaning of it. 
 
 II. Wherein the foul once interefted in Chrift fhall 
 obtain favour of the Lord. 
 
 III. Confirm the doctrine. 
 
 IV. Apply. 
 
 I. I will fhew fome things fuppofed in this truth, 
 tending to clear the meaning of it. 
 
 1. There is a treafure of favour for poor firm ers 
 with the Lord, Matth. xiii. 44. The kingdom of hea- 
 ve* is like unto treafure hid in a fields &c. A trea- 
 fure fpeaks precioufnefs, variety, and abundance. 
 
 God's 
 
Jtccefs to Favour only in Chrift. 47 
 
 God's favours are precious, becaufe of his infinite 
 excellency ; there is a variety of them, fuited to all 
 the cafes the finner can be in *, and there is abundance 
 of them, an inexhauftible ftock, fufiicient to fupply 
 them all, and that at all times. 
 
 2. This treafureis locked on finners out of Chrift, 
 they have no accefs to it, being aliens from the com- 
 mon ■'wealth of Ifrael, and fir angers from the covenants 
 of promife, having no hope, and without God in the 
 world, Eph. ii. 12. There is favour with God, but it 
 is not for fuch finners: the treafure of wrath is their 
 treafure, Rom. ii. 5. They have no faving intereft in 
 the Mediator, therefore no faving interefl in the trea- 
 fure of favour. It is hid in the field of the gofpel ; 
 but the field is not theirs, fo not the treafure neither. 
 
 3. The finner once interefted in Chrift has free 
 accefs to the treafure, to bring forth from thence 
 whatever he needs ; hence fays the apoftle, Heb. iv. 
 14. 16. Seeing then that we have a great High Prieff, 
 that is paffed into the heavens, Jefus the Son of God, 
 — let us therefore come boldly unto the throne of grace, 
 that we may obtain mercy, and find grace to help in 
 time of need. But it may be objected, Is there not 
 a free accefs to that treafure of favour proclaimed to 
 all to whom the gofpel comes ? Anf. It is fo. But 
 we may conceive, as it were, a twofold door of this 
 treafure ; the outer door, in the free offer of the go- 
 fpel, the inner door, even Jefus Chrift himfelf. Both 
 are clofed on fallen angels : the outer door is opened 
 to finners of the tribe of Adam, that they "may freely 
 partake of it, if they will come in by the inner 
 door ; but till they enter by this lad, they cannot 
 reach it. But the finner once interefted in Jefus 
 Chrift is put in pofTefiion of the treafure, fo as to 
 have accefs to it at any time thereafter, when he 
 is difpofed to bring forth favour out of it, John 
 x. 9. I am the door : by me if any man enter in, 
 he fhall be faved, and Jball go in and out, and find 
 pajlure, 
 
 4. Even 
 
43 Wherein Sinners interejled in Chrift 
 
 4. Even the fmner when he is interefted in Chrift, 
 will ftill be needing, while he is in this world. It 
 is true, he will never be again reduced to the extre- 
 mity of total want, John iv. 14. but he will be un- 
 der partial wants while he lives here, John xiii. 10. 
 And there is fuch an emptincfs woven into the ver y na- 
 ture of the creature, that the faints in heaven, though 
 they will feel no want, yet will not become felf-fuf- 
 ficient by glorification. 
 
 5. Laftly, As it is the privilege of believers, that 
 they may, fo it is their duty that they do, bring forth 
 and fetch fupply for all their wants out of that trea- 
 fure. They mult (till hav-j recourfe to it, in all exi- 
 gencies ; and they are welcome to it. They are let 
 into it, by their union with Chrift, and they fhould 
 make ufe of it in their daily walk. And when they 
 come to heaven, they (hall be filled from it for ever- 
 more, Rev. vii. 17. For the Lamb which is in the 
 midfi of the throne, jballfeed them, and /ball lead them 
 unto living fountains of -waters : and Godjball wipe 
 away all tears from their eyes, 
 
 II. I proceed to (hew wherein the foul once inte- 
 refted in Chrift (hall obtain favour of the Lord. They 
 fhall obtain it in all things, cafes, and conditions, 
 which they meet with or fhall be in. The promife 
 is broad and large, Heb. xiii. 5. / will never leave 
 thee, nor forfake thee. Rom. viii. 28. All things 
 fhall work together for goo I, to them that love God, to 
 them who are the called according to his purpofe. Go 
 it as it will with the nation, the church, or them- 
 felves in particular, they fhall always obtain favour. 
 But it will not be amifs to condefcend on fome par- 
 ticulars. They fhall obtain favour, 
 
 1. In profperity, when things in the world are in 
 a thriving condition with them. That is what de- 
 flroys many, Prov. i. nit. but it fhall not deftroy 
 them, and that is a great favour, Job i. 10 Hafi not 
 thou made an hedge about him, and about his hou/e % 
 
 and 
 
obtain Favour of the Lord. 49 
 
 end about ad that he hath on every fide? a hedge 
 not only about his houfe, &c. but about him. Many 
 have the former, while they want the latter, and io 
 are ruined. There is a threefold favour that a gra- 
 cious perfon may obtain of the Lord in this cafe. 
 
 (1.) Balancing grace, to make them carry evenly 
 and ufefully in profperity. Job got it in his profperi- 
 ty, chap i 5. The fun of profperity flione on him, 
 and he was helped of God to retain his tendernefs, 
 and to improve the fmiles of outward providences to 
 the honour of God. And confidering what a corrupt 
 nature the beft have, and how flippery ground the 
 world's heights are, they obtain favour of the Lord 
 indeed, whom Satan gets not caft over that precipice 
 to their ruin. 
 
 (2.) Balancing providences, fome fuch mixture of 
 bitternefs in their fvveet cup, as keeps them from mif- 
 kenning themfelves, and makes them fing of mercy 
 and judgement; as the apoftle experienced in his 
 own cafe, 2 Cor. xii. 7. And left 1 fiould be exalted 
 above meifure through the abundance of the revelati- 
 ons, there was given to me a thorn in the flefh, the 
 mejfenger of Satan to buffet ?ne, left 1 [Joould be exalt- 
 ed above meafure. It is no fmall favour to the Chri- 
 f*ian to have fome thorn of uneafinefs put under him 
 while he is here, to keep him from lying down among 
 the lions dens and mountains of leopards, and fieeping 
 in thefe dangerous places. Every rub a Chriilian 
 meets with in his way through the world, is a me- 
 morandum for him, that this is not his rejt. If that 
 do not prevail, there is, 
 
 (3.) The change of the courfe of providence into 
 adverfity. Many times that is as great a favour as a 
 Chriftisi can meet with, Zeph, iii. 12. / will alfo 
 leave in the midji of thee an ajfiicled and poor people, 
 and they /ball trujl in the name of the Lord. 8ome- 
 times the Christian begins to feather his neft, and lie 
 fecure and forgetful of God : but God fets fire to his 
 neft, and he is obliged to look to the God whom he 
 
 E had 
 
50 Wherein Simjers inter efled in Chrift 
 
 had" forgotten. The world grows a burden to him, 
 and God raifes a wind that blows the burden off his 
 back. And he draws away fome gilded eaith from 
 him, that was drawing his heart from God. 
 
 2. In perfonal outward afflictions, to which the 
 people of God are liable as well as others. O it is a 
 fad cafe with Chriftlefs finners under affliction ! they 
 cry out under their trouble, but they are not better- 
 ed by it, Jcb xxxv. 9. 10. Nay, many are worfted 
 by their afflictions, their fpirits are embittered ; they 
 have no comfort from earth, and they have none, and 
 apply for none from heaven. But the finner once in- 
 terfiled in Chrifl fhall obtain favour in this cafe. 
 
 (1.) They fhall be bettered by it, Rom. viii. 28. 
 for edited. Though they may for a time be fruitlefs 
 under affliction, and as a bullock unaccuftomed to 
 the yoke, yet they (hall be brought to themfelves, and 
 gain fome fpiritual advantage thereby. And that is 
 no fmall favour, to gather figs of fuch thorns and briers. 
 
 (2 ) They (hall be fupported under it, If. xliii. 2. 
 When thou paffefl through the waters, 1 'will be with 
 thee ; and through the rivers, they fhall not overflow 
 thee : when thou, walkejl through the fire ', thoufhalt 
 not be burnt ; neither {hall the flame kindle upon thee. 
 Though with the one hand they be caft down, they 
 fhall be held up with the other. They have fatherly 
 pity and fympathy in all their afflictions, If. lxiii. 9. 
 and in their mod hopelefs cafe the everlafting arms 
 are underneath them. 
 
 (3.) They (hall have deliverance in due time, one 
 way or other, that they (hall not perifh in their afflic- 
 tion. Though the night be ever fo long, the morning 
 cometh ; the days of their mourning fhall end, Pfal. 
 xxxiv. 19. Many are the afflictions of the righteous ; 
 but the Lord delivereth him out of them all. 
 
 3. In defertion. Chrifl's fpoufe may be under de- 
 fertion; the Lord may withdraw and hide himfeif 
 from thofe that are dear to him: they may for a 
 time walk in darknefs, and fee no light. If. 1. 10. go 
 
 mourning 
 
obtain Favour of the Lord. 51 
 
 mourning without the fun, and be fo preffed that they- 
 cannot contain themfelves from crying out, Job xxx. 
 28. All communication betwixt Heaven and them 
 may feem to be ftopt and blocked up, Lam. iii. 8. 
 They may be under fearful terrors from the Lord, 
 Job vi. 4. And this cafe may be of long continuance 
 with them, as in Heman, Pfal. lxxxviii. 15. I am of - 
 flifted and ready to die, from my youth up : while I 
 fuffer thy terrors, I am dijlrafted. But in fuch a cafe 
 they (hall obtain favour of the Lord. 
 
 (1.) They {hall never be totally deferted or for- 
 faken. Though the hufband may withdraw, yet the 
 relation (hall never be broken ; nor fhall they go out 
 of mind with him, though they may apprehend 
 themfelves to be forgotten, If. xlix. 14. 15. 16. They 
 {hall have now and then fome gleam of light in their 
 darknefs, and a fecret fupport fhall never be wanting, 
 Pfal. cxii. 4. Deut. xxxiii. 27. 
 
 (2.) They {hall not be finally deferted, If liv. 6. 
 Though he may be gone, he will certainly return. 
 There is a feed of joy Town, which though it lie ever 
 fo long under the clod, it cannot rot, it will fpring 
 up, Pfal. xcvil. 11. And for the fpirit of heavinefs 
 they {hall get the oil of joy. And the ill reports 
 which unbelief has fpread concerning a trying hiding 
 God, fhall be proved falfe. 
 
 4. In temptation, While they are in the world, 
 they are in the place of fnares and temptations. 
 Sometimes public temptations are going, compliance 
 with which being famionable, it is hard to Hand the 
 {hock. -Private temptations are never wanting from, 
 a bufy devil, aa enfnaring world, and an evil heart. 
 Thefe are means of remedilefs ruin unto many. But 
 in fuch a cafe they fhall obtain favour of the Lord. 
 They fhall either, 
 
 (1.) Be made to keep their ground againfl the 
 
 temptation, and ftand conquerors, 2 Cor. xii. 9. 
 
 They fhall have grace to difcover the fnare, and grace 
 
 to withftand the f<» imitations to comply with it. And 
 
 E 2 that 
 
52 Wherein Sinners interejled in Chrijl 
 
 that is a great favour bellowed on poor, weak, felf- 
 emptied Chriftians, in whom grace from the treaiure 
 of favour does triumph ; while others leaning to 
 themfelves are fuffered to fall, If. xl. 30. 31. The 
 truth is, there is no temptation fo contemptible, but 
 it will lay a felf-confident man on his back •> and none 
 fo great, but by faith the weakeft Chriitian may get 
 .over it, Phil. iv. 13. I can do all things through Chrijl 
 ivhich ftrengtheneth me. 
 
 (2.) At leaft temptation fhall not get a complete 
 victory over them, as over unbelievers : Luke xxii. 31. 
 32. And the Lord fiid, Simon, Simon, behold, Satan 
 hath defired io have you, th.it he may fift you as -wheat t 
 but I have prayed for thee, that thy faith fail not. 
 Satan carried Peter far, even to the denying of Chrift; 
 but yet he found favour, that he could not get him all 
 the length he would have had him. They may fall 
 deep in temptation, but they will not be fuffered to 
 drown •, for the Lord upholdeth them with his hand, 
 Pfal. xxxvii. 24. 
 
 5. Even when fallen into (in, the Lord will not 
 leave them, nor caft them off, Heb. xiii. 5. They 
 grieve the Spirit by their falls : fo they may expect m 
 that cafe, that God will withdraw the light of his 
 countenance, that he will fet a mark of his indigna- 
 tion upon their way, and it may coft them broken 
 bones ere they recover. Yet in this cafe they fhall 
 obtain favour of the Lord. 
 
 (1.) God will not fuffer them to lie ft ill in it, but 
 will raife them up again, John viii. 35. Some fall 
 off, and are never recovered : but as for believers, not 
 one of them fhall be loft. God's love to them is 
 through Jefus Chrift ; and forafmuch as he is always 
 beloved of the Father, they fhall ever be loved for his 
 fake, Pfal. lxxxxix. 30. — 33. And love is aclive, to 
 raife up the beloved party fallen. 
 
 (2.) While he raifeth them up, he will make their 
 falls work for good, Rom. viii. 28. Out of the eater 
 (hall be brought forth meat, and out of the ftrong 
 
 fweetnefs. 
 
+ obtain Favour of the Lord, 53 
 
 fweetnefs. Satan fhall be outfhot in his own bow. 
 They (hall thereby be let into a clearer view of the 
 corruption of their nature, fee more need cf Chriil 
 and his grace, be mc*e emptied of themfelves, and 
 learn to prize imputed righteoufnefs more, and fo be 
 led more to a life of faith, and clofe dependence on 
 the Lord. 
 
 6. In a time of public calamity. We have allrea!> 
 fon to look for fuch a time on this guilty declining ge- 
 neration, that God will fum up the old and new. 
 d;bts of Scotland, and charge them together upca 
 the generation that is filling up the mcafure of our. 
 fathers But come what will come, they that are 
 once interefted in Chriit, fhall /jbtain favour of the 
 Lord. 
 
 (1 ) It may be they (hall be hid, and kept out of. 
 trouble, that the flroke fhall not reach them, Zeph.. 
 ii. 3. The floods may fwell, yet he that fitteth en the 
 floods can keep them from touching his own when he 
 will ; and often does fo, Pfal. xxxii. 6. Surely in the 
 floods of great waters , they fhall not come nigh unto bin:, 
 Whatever be the flroke that is fent, every arrow has-- 
 its commiiTion, and can touch none whom God will 
 have fafe, Pfal. xci. 7. as in the cafes of Noah and: 
 Lot. 
 
 (2.) If it do fall upon them, they may expect a 
 gracious mixture of favour in it, ]er. xv. ti. The- 
 Lordfaidy Verily it fhall be well with thy remnant^ 
 verily I will caufethe enemy to entreat thee well in the- 
 time of evil r and in the time of affliction*- And the 
 Lord has often made his care of his people in com- 
 mon calamity, with the beautiful mixture of kinoV 
 nefles with (harp trials, more defirable in the iflue, r 
 than to have been kept quite free, Rom. v. 3. This 
 made Paul take a pleafure in diftiefies, 2 Cor. xii.. ic$ 
 
 (3.) Though it fhould come to an extremity with. 
 
 the child of God, yet the fling mall be out of it, an&i 
 
 fo it (hall do him no real harm Death is the worft. 
 
 of it, but. the child of God may meet it with that fay* 
 
 £ 3 ">gS> 
 
54 Sinners inter eft cd in Chrifi 
 
 ing, I Cor. xv. 55. death, -where is thy fang / 
 grave, -where is thy victory ? The truth is, whereas 
 the bleflings of the wicked are curfed, the curfes are 
 changed into bleflings to them that are in Chrift, 
 Horn, viii. 28. 
 
 7. Laftly % At death, and through all the ages of 
 eternity. During life the wicked receive many com- 
 mon favours from the Lord, but at death that fprxng 
 is quite dried up to them. But then the fpnng of fa- 
 vour to them that are in Chrift, never to be inter- 
 rupted any more, begins to flow abundantly. They 
 fhall then obtain favour of the Lord. 
 
 (1.) They fhall then be perfectly freed from fn* 
 and all inclination or temptation to it, Heb. xii 23.. 
 They will then get a full anfwer to that petition, Lead 
 tis not into temptation. The leprofy in the boufe will- 
 then be quite removed, when it is pulled down And 
 the body of fin ihall breathe out its lalt with the death 
 of the body. 
 
 (2.) They fhall be freed from ail trouble whatever, 
 2nd enjoy perfect happinefs in the full enjoyment of 
 God, Rev. xiv. 13. At the laft day their bodies fhall 
 obtain the favour of a blelTed refurrection, and foul 
 and body fhall be eternally glorified together* 
 
 III. I (hall next confirm the doctrine, That a (inner 
 once interefted in Chrift, fhall obtain favour of the 
 Lord. This is evident, if ye confider, 
 
 1. They have a right to the whole treafure of fa- 
 vour through Jefus Chrift, in whom they are inter- 
 efted, 1 Cor. iii. 22. 23. — All are yours-; and ye are 
 Chri/t's* It is the purchafe of his precious blood, and 
 a purchafe made for them : and hence not only the 
 love and mercy of God, but the jufrice of God fe« 
 cures their enjoyment of it, 2 Theft, i. 6. 7. 
 
 2. Jefus Chrift is the difpenfer of the treafure, th* 
 high Steward of the houfe of heaven. As he has pur- 
 chafed it by his blood, fo the Father has put the dif- 
 per.firs: or distributing of it in his hand, John v. 22. 
 
 Mattk 
 
obtain Favour of the Lord. 55 
 
 Matth. xxviii. 18. Now he is their beft friend, yea,, 
 he is their hufband, their head, and they are mem- 
 bers of his body. How then can they mifs of obtain- 
 ing favour of the Lotd ? 
 
 "3. The enjoyment of it is fecured to them by the 
 covenant of promifes. In the covenant there are pro- 
 mifes fuited to every cafe they can be in ; all thefe 
 are yea and amen in Chrift. 80 being interefted in 
 Chrift, they are interefted in all the promifes, 2 Pet. 
 i. 4. Thefe aie the feveral articles of their marriage- 
 covenant with Chrift, by which the whole treafure of 
 the favour of God is fettled upon Chrift's efpoufed 
 ones, for their throughbearing in time, and complete 
 provifion for all eternity. 
 
 4. La/lly, They have each of them a private key to 
 the treafure, and that is faith , hence fays our Lord, 
 Matth. xxi. 22. All things -whatfoever ye foall afk in 
 prayer^ believing, ye /ball receive* There is a cloud 
 of witneffes, Heb. xi. who did, and fuffered great 
 things \ not by their own ftrength, but by furniture 
 from heaven : and how did they obtain it, but by 
 faith, that felf-emptying, taking, receiving grace, 
 out of Chrift's fulnefs ? They who can rightly manage 
 this key, need never want, be their cafe as low as it 
 can be: faith is a noble provider, bringing ftrength 
 to the weak, light to the blind, food to the hungry, 
 cloathing to the naked, isc* 
 
 I (hall £hut up this doctrine with fome improve- 
 ment. 
 
 Use I. of information. It informs us, that, 
 1. Jefus Chrift is the way to the Father, and 
 the only way, John xiv. 6. Whofo would obtain 
 favour of the Lord, muft make him their friend in, 
 the firft place. For he is the one Mediator, and all 
 communication that wc have with Heaven muft be by 
 him. They who place their confidence of acceptance 
 with God in their duties, will obtain indignation 
 and wraths inftead of iavour from the Lord. For ir* 
 
 Chrift 
 
$6 Ufe of Information* 
 
 Chrift only God is or can be well pleafed with one 
 that is a finful creature. 
 
 2. Thofe who are interefted in Chrift are made up 
 for ever, their bread is baken for time and eternity. 
 They are provided for all conditions they can be in, 
 or circumftances they can be brought into. This is a 
 plentiful treafure, and a treafure that has no bottom, 
 which is made over to them in Chrift. Alas ! that ever 
 any lofles in the world mould difquiet a believer, that 
 has in heaven a better and an enduring fub/iame, 
 Heb. x. 34. He may put his gain in Chrift in the 
 balance with all worldly loiTes, and it will weigh 
 down them all. 
 
 3. Thofe who are without Chrift are without the fa- 
 vour of God, Eph. ii. 1 2. Common favours they 
 may receive, but fpecial favour is far from them. The 
 truth is, the beft things they get are blafted to them ; 
 hence their profperity deftroys them, and the very 
 gofpel of God is the favour of death to them. How 
 can they have the favour of a holy juft God, who are 
 not reconciled to him in his Son, and clothed with 
 his ri^hteoufnefs ? 
 
 4. Lajilyy It is believers own fault, that at any time 
 they are not iufficiently provided according as their 
 cafe requires. They may have it for the bringing it 
 forth cut of the treafure, John i. 16. The breads 
 are full, if we could fuck of the divine confolations* 
 The armoury is fufficiently furnifhed for the ipiritual 
 warfare, if we could bring forth the weapons. The 
 promifes which the believer is interefted in, are the 
 channel of conveyance of fupply : but alas ! faith is 
 often wanting, which fhould draw it in through thefe 
 means of conveyance. If we could believe, all thing3 
 would be poflible. 
 
 Use II. of exhortation, both to fmners and faints. 
 And, 
 
 Firf, To finners. Labour ye above all things to 
 get an intereft in Chrift. O that I could engage you 
 to this purfuit ! Truly this is and ought to be made 
 
 by 
 
Sinners exhorted tofecure an Inter eft in Chrift. 57 
 
 by you the great bufinefs of your life, the great inte- 
 reft ye are to purfue, John vL 29. Ye are all purfu- 
 ing fome one intereft or other ; and carnal worldly in- 
 tereft is what has the greateft number of followers. I 
 would exhort you to labour to fecure an intereft in 
 Chrift. To prefs this, confider, 
 
 Mot. 1. An intereft in Chrift is the moft worthy 
 intereft ye can purfue. And I would commend it to 
 you as fuch, as deferving your higheft efteem and 
 regard, as far excelling all the low and fecular inte- 
 refts that can poflihly engage your attention. It is the 
 one thing needful, irr comparifon of which all other 
 purfuits are arrant trifles. 
 
 Mot. 2. It is an intereft that ye may now obtain. 
 Chrift is willing to be yours, and to confer upon you 
 his whole fulnefs, all the riches of grace and glory. 
 Behold^ now is the accepted time ; behold^ tiozv is the day 
 of falvation. To day, if ye -will bear the voice of Chrift 
 {peaking in the gofpel, harden not your hearts. Chrift 
 now calls you to come to him, that ye may have an 
 intereft in him. O then for the Lord's fake, and 
 your own fouls fake, delay not to come to him, 
 that ye may have life, and obtain favour of the Lprd. 
 
 Secondly, To faints. Labour ye to improve your 
 intereft in Chrift, by bringing in to yourfelves daily 
 out of that treafure for whatfoever ye need. The trea- 
 fure is opened to you, ye are allowed free accefs to 
 it ; improve your privilege, by bringing forth out 
 of it fuitable fupply for all your wants, 
 
 Quejl. But how is that to be done ? what way can 
 one bring forth fupply out of the treafure of favour ? 
 Anf. By faith. Faith is the key of the treafure- door 
 that opens it, the feet that carry into it, the hand of 
 the foul that takes up the neceftary fupply, and brings 
 it away, tieb. xi. Hence the believer is faid to 
 live by faith, Gal. ii. 20. it being that which by 
 its communication with Chrift maintains the fpiri- 
 tual life, and is the great provider for all other graces. 
 Now, to manage this work fuccefsfully, 
 
 1. Ye 
 
58 Saints exhorted to improve their Intereji in Chrift. 
 
 1. Ye mud lay all your wants upon him. That 
 moment that Chrift: and a foul meet in *the way of 
 the everlafting covenant, the foul embracing him in 
 the gofpel- offer, he fays to the foul, as Judg. xix. 20. 
 Peace be with thee ; howfoever, let all thy wants Ire 
 upon me. Whatever ye want for foul ami body, 
 duty or danger, time or eternity, let it all lie on me. 
 And this is agreeable to the marriage covenant, 
 wherein the provifion lies upon the hufband, 1 Pet. 
 v. 7. Now faith is to fay, '* Be it fo ; from hence- 
 M forth all my wants be on my Lord." And this im- 
 plies two things. 
 
 (1.) Renouncing of felf- provifion, or living on 
 one's own flock and purchafe, Matth. xvi. 24. If any 
 man will come after me, let him deny himfelf. Faith 
 empties a foul of itfelf ; it is a man's going out of 
 himfelf to jefus Chrift for all. While the provifion 
 brought from Egypt lafted, the manna fell not : and 
 while men are bufy bringing forth of their own 
 ftore for their needs, the treafure in heaven is locked 
 upon them ; but it is opened to the felf-emptied belie- 
 ver, Luke i. 53. He hath filled the hungry with good 
 things , and the rich he hath fent empty away, 
 
 (2.) Truftinghim for the fupply of all your wants, 
 betaking yourfelves to him to live wholly byhim. Ye 
 muft be like a poor man, who can do nothing for 
 himfelf, being utterly unable to work and win any 
 thing, that calls himfelf on his rich fiiend for all 
 he needs, Pfal. lv. 22. 1 Pet. v. 7. It is a pithy 
 defcription of faith which we have, Ruth ii. 12. 
 -—The Lord God of IJraely under whofe wings thou art 
 come to trujl ; for the believer is like a filly chicken, 
 unable to preferve itfelf from the bird of prey, getting 
 in under the wings of the dam for protection. 
 
 2. Ye muft lay your wants before him, table your 
 complaints, and prefent your petitions unto him, upon 
 whom all your wants are laid, Matth. xxi. 22. Thus 
 Paul did again and again, and brought forth plenti- 
 fully out of the treafure, 2 Cor. xii. 8. 9. What 
 
 God 
 
Saints exhorted to improve their Inter ejl in Chrifl* 59 
 
 God has a mind to give, he will yet have his people 
 to feek. And this imports, 
 
 (1.) A free unfolding of your cafe to him, as to 
 your beft friend able and willing to help, Eph. iii. 
 j 2. Faith makes* the believer pour out his heart to 
 the Lord, Pfal. lxii. 8. Ye muft unfold it freely, 
 fully, without referve ; for to do otherwife would ar- 
 gue diftruft. Many a time the believer's heart is full 
 of griefs, forrows, and anxieties : but the beft eafe a 
 pained heart can get, is pouring out itfelf in the 
 bofom of a God in Chrift, Cant. vii. 11, 
 
 (2 ) A refignation of the matter into the hands 
 of the Lord, Pfal. xxxvii. 5. He is infinitely wife, 
 and the care of the whole houfehold of heaven is de- 
 volved upon him by his Father, John v. 22. He is 
 to judge what wants are really fit to be fupplied to 
 every one, what meafures of fupply they muft have, 
 at what time the fupply is. to be communicated, and 
 in what manner. And it is the work of faith, to 
 leave all thefe upon him, and reft fatisfied in his 
 wife difpofal. 
 
 3. Ye muft believe the promifes relative to the 
 fupply of your needs, Matth. xxi. 22. All things 
 ivhatfoever ye /ball ajk in prayer^ believing, ye Jljall 
 receive, God will have his people deal with him in 
 the way of trufting of his word of promife. And the 
 more firm truft we have in his word, the more abun- 
 dantly do we receive of his fulnefs. They are the 
 breafts of the divine confolations, and faith fucks the 
 fapofthem, by believing them, Pfal. xxviii. 7. The 
 Lord is my Jlrength and myjbield y my heart trujled in 
 himy and I am helped, 
 
 (i.).Ye muft believe them as a fure word, that 
 fhall certainly be made out, Pfal. cxix. 160. The 
 unbelieving world take the promifes but for fair words, 
 which they will not truft to : but do thou take them 
 for. fure words, big with mercy and favour, which 
 (hall not mifcarry, but certainly bring forth at the fet 
 time, Pfal. xii. 6. 
 
 (2.) Ye 
 
6o Saints exhorted to improve their lnterejl in Chrifl. 
 
 (2.) Ye m uft believe them with a faith of parti- 
 cular application, not only that they (hall be made 
 ©tit to others, but that they fhall be made out to 
 you, Mark xi. 24. Jam. i. 6. 7. What canft thou 
 be tie better of a falve not applied to thy fore, 
 or of a piomife not applied to thy foul ? The devils 
 may believe that the promifes fhall be accomplifhed, 
 but they cannot believe they fhall be accomplifhed to 
 them. In our national covenant we abjure the Pope's 
 general and doubrfome faith. But alas ! the applica- 
 tory and appropriating ac~t of faith, whereby one ap- 
 propriates. Chriit and his benefits to one's felt, is much 
 fallen out of our divinity now a days, and is in ha- 
 zard of being extruded, that it may not enter again. 
 The promifes are God's blank bills and bonds ; ir ye 
 do not by faith fill up your own name in them, what 
 will they avail you ? But fill it up by faith, and 
 come forward with them in your hand, faying with 
 David, Pfal. cxix. 49. Remember the word unto thy 
 fervant, upon "which thou hajl can fed me to hope. 
 
 4. Lafl/y> Wait and hang on about the Lord's hand 
 confidently, till the fupply come, ufing the means of 
 God's appointment for it, If. xl. ult. Pfal. xxvii. ult. 
 Faith and the ufe of means do fweetly agree, fo that 
 they be means of God's appointment, Pfal. xxxvii. 3. 
 And they mult not be feparated. To ufe means 
 without dependence on the Lord for the fuccefs, is 
 Atheifm : to pretend to believe, and neglect the means 
 of God's institution, is prefumption. But be you in 
 the ufe of means, and wait on him with confident 
 expectation, that what is good the Lord will give. 
 This is it which in the Old Teftament is celebrated 
 under the name of trujling, relying^ and flaying on 
 the Lord. Truft repofed in a generous man, is a 
 ftrong tie on him to anfvver expectation, Gen. xix. 8. 
 And they who truft in the Lord fhall never be a- 
 ftiamed. v 
 
 Thus I have fhewn you, how you may bring forth 
 out of God's treafure of favour. O ye Chriftians who 
 
 have 
 
Motives to Saints to improve their Inter eft. 61 
 
 have interefl: in Chiift, let this be your daily work ; 
 apply to the treafure. For motives, conflder, 
 
 1. It is a high privilege, that it is open to you, 
 and ye have accefs to it; and will ye not improve it ? 
 If ye confider that it is (hut on the mod part of the world, 
 fllat it was opened to you by the blood of the Son of 
 God, by the operation of the Spirit of God upon 
 you, bringing you to embrace the everlafting cove- 
 nant, ye will prize that accefs, and improve it. Had 
 one ready accefs allowed them to their prince's fa- 
 vour, would they flight it ? No furely. 
 
 2. This is the Chriftian life, by which true believers 
 are diftinguifhed from hypocrites, even the life of 
 faith, Gal. ii. 20. And what is that but the daily tra- 
 velling betwixt their own emptinefs and the fulnefs 
 that is in Jefas Chrift? Whereas the hypocrite lives 
 upon his own flock, a ft ranger to communion with 
 God, and drawing fupplies from him in the way of 
 believing. As ever ye would prove yourfelves fin- 
 cere Chiiftians then, take this way. 
 
 3. The want of this is the caufe that Chrifdans 
 lead fuch poor lives as they do, Matth. xiii. alt. He 
 did not many mighty works there, becaufe of their un- 
 belief. Many who have cordially embraced Chrift 
 in the gofpel-offer, fpend their time more in com- 
 plaining of their wants, than applying to the treafure 
 for fupply ; more in doubting of their intereft in Chrift, 
 than in improving it this way •, in difputing their 
 right to the treafure of favour in Chrift, more than 
 believing. And hence fuch, 
 
 (1.) Unfruitful lives, little progrefs in holinefs, 
 victory over corruption, ufefuinefs for God in their 
 ftations, <bc. Col. ii. 6. 7. Little faith will always 
 make little holinefs : forafmuch as faith purifies the 
 heart, and is the blefled inftrument of the foul's com- 
 munion with God, by which influences from heaven 
 are brought down, without which the foul mufl needs 
 be in a withered cafe. 
 
 (2.) Uncomfortable lives. God is the Cod of con- 
 F folatwiiy 
 
2 Motives to Saints to improve their Intcrcfi. 
 
 Jbfolioti, Rom. vy. 5. and the way to obtain it is in 
 the way of believing, ver. 13. The truth is, it is no 
 v/onder the Chriflian, when he looks to himfelf, be 
 difcouraged, and drive heavily, fince often he can, 
 fee nothing there but weaknefs, darknefs, and dead- 
 nefs : but faith looks to Chrift, and fees a fulnefs in 
 him, and tells the foul it has all in him, who of God 
 is made unto us ivifdom^ right eoufncjs^ fantltficationy 
 and redemption ij Col. ii. 9. 10. 
 
 4. This is a day wherein Chriftians have much 
 need to keep up communion with God, and live by 
 faith, Eph. v. 16. It is a day wherein religion is like 
 to die our, and the little of it that is left is in hazard 
 of dwindling away, in principle and practice, into 
 mere morality : it is a day of many temptations and 
 fnares, and withdrawing of the Spirit, and wherein 
 judgement feems to be haftening on apace, fpiritual 
 and temporal judgements too, for that men have not 
 received the truth in the love thereof, and have walk- 
 ed in darknefs while they had the light. 
 
 5. Lajl/y, They are moft welcome to the Lord, 
 who come with the moft holy boldnefs, and ofteneft 
 unto him, for fupply out of the treafure, Matth. xv. 
 2 8. ivoman> great is thy faith : be it unto thee even 
 as thou ivilt. Thofe honour God moft, who are 
 moft emptied of themfelves, and have moft bufinefs 
 in heaven, for fupply of their wants. It is a pleafure 
 to have full breafts fucked: and there is a fulnefs in 
 this treafure 01 favour lodged in Chrift. His fulnefs 
 is not the fulnefs of a veiled only to ferve itfelf, but 
 of a fotintain to be communicated. O then bring 
 forth daily out of it. 
 
 Unbelief 
 
Unbelief the Sin againft Chrift by way 
 of Eminency ; and the Wrong don- to 
 the Soul thereby. 
 
 Proverbs viii. ?6 
 
 But he thnt finneth againft me, ivrmgefh his own 
 foul ; ail they that hate me, love death. 
 
 TH E preceding verfe gave us the happinefs of 
 thofe who are interefted in Chiift :, this 
 verfe gives us the mifery of thofe who ieje£i him. 
 And in it we have two things. 
 
 i. A dreadful rifk fome tinners run ; they fin a> 
 gulnft the Wifdom of God, and wrong their own fouls* 
 In which confider, 
 
 (i.) The dangerous adventure they make ; tl*ey///z 
 againjt Chrift the Son of God. I told you, that 
 Chrift the perfonal Wifdom of God is here meant. 
 I mud here inquire what is meant by finning againft 
 him. Chrift being true God, every fin men com- 
 mit is againft him, and wrongs their fouls too. But 
 it is not every fin that is here meant ; it is fome fin 
 by way of eminency againft the fecond perfon of the 
 Trinity ; for it is fuch a one as is conftructed to be a 
 hating of him, and loving death, which cannot be 
 faid of every fin. You know that the Holy Gl oft 
 being true God alfo, every fin is" in feme fort againft 
 him ; yet there is a fin againft the Holy Ghoft fo Call • 
 ed by way of eminency: io here there is a fin againft 
 Chrift by way of eminency. Now thofe fins which 
 have th^ir denomination from the feveral pe/fons 
 of the Trinity, refpeth them not fo much in their 
 effence, as in their office, operation, and work,. 
 The Father is Creator, and original Lawgiver ; the 
 Son Pvedeemer and Saviour ; the Holy Ghoft ap- 
 F 2. plier 
 
64 The Text explained. 
 
 plier of Chrift's purchafe, Enlightener and Sane- 
 tifier. The firft fin of Adam in him and us, and 
 the fins of the Pagans dill, are the fin againft 
 the Father, the tranfgrefling the law of the Creator. 
 The fin of gofpel- defpifers is the fin againft the Son, 
 as a rejecting of the gofpel of Chrift. The fin of 
 obftinate and malicious deliberate fighting againft 
 God, is the fin againft the Holy Ghoft, as againft the 
 inward working of the Holy Ghoft in them. All the 
 world are by nature under the firft, and fo liable to 
 wrath : but the Son of God is the anointed Saviour 
 and Redeemer, by whom alone Gnners may be re- 
 covered, John xiv. 6. He is the ordinance of God 
 for finners falvation. He is the remedy againft fin 
 provided by the Father ; fo the rejecting of this or- 
 dinance and remedy is the fin againft Chrift. That 
 is, in a word, it is the fin oppoate to the feeking and 
 finding of Chrift, ver. 34. 35. namely, not doling 
 with, but rejecting Chrift offered in the gofpel, call- 
 ed the fin of unbeliefs John xvi. 8. 9. 
 
 (2.) The effect of this dangerous adventure^ He 
 ivrongeth his own foul. The* word properly imports 
 violence, and might be read, He dcth violence to his 
 own foul. So it is rendered, Zeph. iii. 4. He ruins 
 himfelf, he is a felf deftroyer, a felf-murderer. The 
 man is lying pining away in his fin ; Chrift the Phy- 
 fician comes to his bed- fide, faying, " Sinner, I offer 
 " you life and falvation with myfeif." But he turns 
 away, he will have none of him, he cannot part with 
 his difeafe. So he wrongs his own foul ; he dies of 
 it. But there is more than that in it. The man 
 flights Chrift: who lofes by it ? Not Chrift, not his 
 meffengers, but the poor unbeliever himfelf, Prov. 
 ix. 12. 
 
 2. The nature of this practice, which fhew9 what 
 a dreadful rifk it muft needs be. But of that more 
 afterwards. 
 
 Two doctrines may be deduced from the words. 
 
 Doct. I. 
 
Unbelief the Sin againji Chrifl, &c. 6$ 
 
 Doct. I. Unbelief, or afinner's not believing, ac- 
 cepting, embracing, clofing -with, and refting on Cbriji 
 for /ah at ion, is the fin againji Chrift by way of emi- 
 nency. 
 
 Doct. II. The unbeliever finning againji Ckrijl by 
 unbelief, wrongs his own foul. 
 
 Lfhall illuftrate each doctiine in order. , 
 
 Doct. I. Unbelief, or a finner's not believjmg, ac~~ 
 cepting, embracing, clofitg with, and refting on chrijl 
 for falv at ion, is the fin againji Chrift by way of emi- 
 nency. That is, If- a man defigned an- affiant to the 
 Son of God, if he were in a mind to pierce him to 
 the heart, and put a fignal affront on him, this is the 
 way to do it, namely, to flight the offer which he 
 makes of himfeif in the gofpel... 
 
 In handling this doctrine, I {hall, 
 
 I. Shew what treatment of Chrift it is, that is this - 
 finning againft him. 
 
 II. Confirm the doctrine, {hewing you, that un- 
 belief is the fin againft Chrift; cha. this treatment of 
 Chrift, in not believing in, act ting, embracing, 
 clofing with, and refting on him tor falvation, is fin- 
 ning againft him in an eminent manner. 
 
 III. Improve the fubject, i, an addrefs both to 
 faints and tinners. 
 
 I. I am to fhew what treatment of Chrift it is<> , 
 that is this finning againft him. In the general, it is s 
 twofold. 
 
 Firjl, There is a doctrinal treatment of him, that', 
 is this finning againft him. So Deifte, Socinians 9 ^ 
 Arians, Papifts, <&c. fin againft him. 1 infift not on 
 this further than to warn you, that there is, at this 
 day, in this ifland, appearing a greater difpofinon to 
 depart from the faith, ban there has been at leaft . 
 thefe thirty years paft. Some in the neighbouring 
 "F 3 Una,.., 
 
66 What Treatment of Chrift it //, 
 
 land, not PapiftG, nor Prelatifts, but Diffenters, are 
 undermining the doclrine of the eternal Godhead of 
 Chrift ; and feme in this church are making wofnl 
 advances towards obfeuring the doctrine of the free 
 grace of God in Chrift. All which are the native bitter 
 fruits of the generation's practical flighting of, and 
 finning againft Chrift, under the light cf the gofpel. 
 Secondly > 9 There is a practical treat mere of him, that 
 is this finning againft him. And of this kind is, 
 
 1. Living ignorant of Chrift, and the fundamental 
 truths of the gofpel, John i. 10. Grofsly ignorant 
 perfons are doubtlefs unbelievers. For how can [hey 
 believe, who know not what to believe ? how can 
 they believe in Chrift, who have no knowledge of 
 him ? Pfal. ix. 10. They are {lighters of Chrift, who 
 have means of knowledge, and yet know him not : 
 they know him not, becaufe they will not be acquaint- 
 ed with him, Job xxi. 14 They fay unto God* Depart 
 
 from us ; for v. e defire not the knowledge of thy ways. 
 And thus many pioclaim their fouh ruining unbelief, 
 by their flighting of ordinances and means of know- 
 ledge, and not profiting under them. Were there a 
 phyfician in the country- fide curing all freely, and if 
 any (hould never ufe means to get acquainted with 
 him, would not fuch perfons be flighters of him, to 
 their own ruin ? 
 
 2. People's living infenfibk of their absolute need 
 of Chrift, Matth. ix. 1?.. He comes in the gofpel, 
 and offers himfelf with all his falvation to finners, to 
 every one that hears it. Why docs he fo, but becsufe 
 they muft perlfh without him, and that they need 
 him? But the moft part find no pinching need of 
 him, and therefore never come to him. This is 
 flighting him with a witaefs, Rev. iii. 17. 
 tioufiyily 1 cm rich* and increafed with goods, and have 
 need of nothing ; and knowejl not tha u re ' ' - 
 td 9 and miferablt) and poor, and blind, and n 
 The law is preached, and their miiery without Chrift 
 is told them: yet are they never fo far convinced ?s 
 
 to 
 
that is this finning again jl him by Unbelief, 6j 
 
 to be pricked to the hear:, A£h ii. 37. They have 
 no more ado with him, than a hale and found perfon 
 ■with the phyfician.' 
 
 3. Their not believing the doctrine of the gofpel, 
 the record that God hath given concerning his Sen, 
 
 1 John v. 10. 11. In the gofpel it is teitified to us 
 from heaven, That Chrift alone is the great ordinance 
 of God for life and falvation to poor finners; that 
 God hath pjjeed that life in him, and offers it in and 
 with him to them. This is the doctrine of the go- 
 fpel; but who believes it ? If liii. [. Obj?tl. Who 
 does not believe it ? Anf Alas ! that is the nature 
 of the difeafe. Men may convince men who are 
 hearers of the gofpel of the fin of murder, adultery, 
 ac. ; but if the Spirit of God take it not in hand, 
 they will not convince them of unbelief, John >.vi. 
 8 9. But for youi conviction, (which may the Spirit 
 can, hon-e !), i will tt I ' you, the treatment which 
 Chrift g t; 00m moft men, t'jon the hack of the re- 
 Telation qi that record that God hath given of him 
 to them, is fueh as that, 1 Sam. x 24. 27 . An I Sa- 
 muel J;t'd tc all the people, Sec p him xvhom the hard 
 hath ehefen. that there is ?:?..-. lik him cmoi r aL the 
 j pkt~-But the children of , ' ''. how^kall 
 this manfave us ? and (key defpifrd him : and as that, 
 
 2 Kings v. 10. !i. 12. And Elilb.i fent a t> :;e; : oer 
 unto kifn, flying, Go and wafh in Jordan feven titneS 9 
 andihyflejh fhali come again unto the*, mid : b m 1 lit he 
 cleans But Na&man was ~. d went away, and 
 
 faid, Behold, J thought, he w'dljnrdv come out r 
 
 dtidjiand, andcallm the nam&of the Lead his God, and 
 
 firike his handover the plr.ee, and recover the leper. Are 
 
 ?yj Abnna, and Ph&rpar, rivers cf Ddmaf us, better 
 
 than a!! the waters of ' Ifracl f may I not wafj in them 
 
 he els. n: ? So he turned, and went away in a rage. 
 
 Gf this treatment of Crnill take thefe two evidences. 
 
 Evid. \. Their not feeking after him with the 
 
 fctnaofl;. diligence, .rind him. Corprre PrOv. 
 
 Viii. 34. & 36. B'ejld is the man that heareth me, 
 
 watching 
 
68 What Treatment of Chrift it is, 
 
 •watching daily at my gates, waiting at the pofts of 
 
 my doors* But he that finneth againjl me, wrongeth 
 
 his own foul i all they that hate me, love death. Paul 
 believed the excellency of the knowledge of Chrift 
 Jefus, and therefore prefied forward, Phil. iii. 1 4. If 
 you were defperately wounded, and one told you of 
 an infallible cure that one had, and which you might 
 get : if after this notice given you, you did not with 
 your utmoft might and moft laborious endeavours 
 leek after it, would not all the world conclude, you 
 did not believe there was fuch a remedy to be got by 
 you ? But your fouls are thus wounded, and we tell 
 you day by day, that there is an infallible remedy for 
 them in Chrift ; and yet ye do not diligently fcek 
 after him till ye find him. May we not then fay, 
 with the prophet, Who hath believed our report ? If. . 
 liii. 1. 
 
 Evid. 2. Their feeking life and falvation another 
 way. So do all unbelievers, who give not up them- 
 felves to utter defpair. They leave the King's high- 
 way, John xiv. 6. and betake themfelves every one 
 to his own way, If. liii. 6. God fays of Chrift, This 
 is the way, walk ye in it. But they will not venture 
 on it, but take another way, by which they turn their 
 backs on Chrift, and fo fin againit him. 
 
 (1.) The way of the law or covenant of works, 
 namely, by doing to feek life, Rom. ix. 32. This 16 
 the way that all men naturally betake themfelves to, 
 and that every man abides in, till the grace of God 
 bring him to Jefus Chrift. The natural bias of the 
 heart to it I have (hewn elfewhere, together with the 
 enmity of the heart againft Jefus Chrift *. It is little 
 they do ; but it is according to their doing, not ac- 
 cording to their intereft in the blood of Chi i ft, that 
 they expeel; to find favour with God This fpeaks 
 unbelief, and flighting of Chrift with a witnefs ; far 
 
 * See Fourfold State, fiate 2. head i. trader the title, Of tJxe 
 (irruption of marts nature. 
 
 if 
 
that is this finning againjl him by Unbelief. 6$ 
 
 if right eoufnefs come by the law, then Chriji is dead in 
 vain, Gal. ii. ult. 
 
 (2.) The way of uncovenanted mercy. They pre- 
 tend to do what they can ; and where they come Ihort, 
 they expect that God will be merciful to them and 
 forgive them ; while in the mean time they do not 
 confider that they can only find mercy being in 
 Chrift. Thus they do at leaft mix their own 1 i gh - 
 teoufnefs with Chrift'e, if they have any regard to 
 Chrift at all, Gal. iii. 12. 
 
 4. Their not believing the dotlrine of the gofpel 
 upon the authority of a divine teitimony, but on fome 
 low account. As to many pretending to believe in 
 Chrift, we may fee the quite contrary in them to that, 
 I ThelT. ii. 13 — When ye received the word of God 
 luhich ye heard of us y ye received it not as the word of 
 men, but (as it is in truth J the word of Cod. What 
 belief they have of it, they owe to their education, 
 not to regeneration ; to the teaching of men, not 
 to the teaching of the Spirit. What makes fome 
 Jews, Mahometans, Pagans, Papifts, in foreign coun- 
 tries, namely, that it is the religion they were brought 
 up in, that is even the thing which makes them 
 Chriftians in our country. O Sirs, that is not faith in 
 Chrift, but real unbelief of him, and flighting of him, 
 as receiving his doctrine not upon his own authority, 
 and the teftimony of the Spit it, but of man, John 
 v. 34. If ever ye come to honour Chrift by belie- 
 ving, your faith will be built on another foundation, 
 Joh.n iv. 42. Now we belieie, not becaufe of thy fay 
 ing : for we have heard him ourfelves, and know that 
 this is indeed the Chriji , the Saviour of the world. 
 
 5. Their not believing the doctrine of the gofpel 
 with a particular application to their own cafe, or to 
 themfelves. Here is the trial of a convinced (inner. 
 Chrift faid, Mark xvi. 15. i6» Go ye into all the 
 world, and preach the gofpel to every creature, He 
 that believeth and is baptized, fiall be faved ; but he 
 that believeth net, fiall be damned. Hereupon the 
 
 apoftle 
 
*]t> JVhat Treatment of Chrijl it is, 
 
 apoftle fays to the jailor at Philippi, Believe en the 
 Lord Jejus Chrijl) and thou Jhalt be favcd y and 
 koufe y Acts xvi. 31. And every roinifter cf Chiiit 
 may fay fo to every man, and God fays it to every 
 one to whom his word comes. So thr: although 
 do believe that Chrift is able and willing to fove all 
 his elect, yet if I do not believe that r 
 willing to fave we, and that he offers himfelf tc me, 
 I am (till an unbeliever, and do fin againft Chrift. For, 
 
 (t ) The offer is general, and comprehends us all, 
 If.lv. 1. Rev. iii 20. Jf any of you then believe it as 
 to all others, and not as to yourfelves, ye make God 
 a liar, and do not believe his word ; becaufe though 
 Gcd fays, The offer is to all that hear the gofpel, ye 
 contradict it, faying, that the offer belongs not to 
 you, and that Chrift is not willing to be yours. 
 
 (:.) What benefit can any man have by a general 
 promife or offer of mercy from God or man, which 
 he does not appropriate to himfelf? A king offers 
 mercy to all the rebels that will take it : one fays, 
 " O but it is to all the reft, but not tc me, I will 
 M not venture out of my lurking-hole." Is not this 
 a belying of the king, and a reiu&ng of mercy, and 
 flighting the offei ? 
 
 (3.) How is it poiTiHe that one can accept, receive, 
 and reif on Chrift for falvaticn, if he make not a par* 
 ticular application of the promife of the gofpel, or 
 fpel-offer to himfelf? The acceptance, drc. muft needs 
 be founded on the offer, and enn be no larger than 
 the offer is : If I do not believe that God offers to be 
 my God in Chrift, I cannot accept him as fuch. If I 
 do not believe that Chrift gives himfelf to me in the 
 gofpel-offer, I cannot accept, receive," and embrace, 
 nor reft on him. 
 
 (4.) Wherein does our faith of the proraifes of the 
 gofpel go beyond the faith of devils, if it proceed not 
 the length cf application of them to ourfelves ? Jam. 
 ii 19. The devils believe the threatening* of God, 
 ■and that with application, and they tremble: and 
 
 that 
 
that is this finning againfl him by Unbelief, fi 
 
 that they believe the promifes of God too in the ge- 
 neral, that they (hall be made out, we have no rea- 
 fon to doubt, when we confider, they believe God's 
 faithfulnefs to his word, and therefore tremble in ex- 
 pectation of what he has threatened. And they know 
 it is the fame faithful God who has made the pro- 
 mifes, that has made the threatenings. And now 
 that for a courfe of five thou (and years they have ob- 
 ferved the promifes ftill fulfilled in their time, we 
 may be fure that they do expect the reft will be fulfil- 
 led too, Wherein then can our faith go beyond 
 theirs, if we believe not the promife or offer oi life 
 and falvation to us in particular ? 
 
 Wherefoie in not believing, accepting, embracing, 
 clofing with, and reding on Chrift for falvation, with 
 particular application to ourfelves, we fin againfl 
 Chrift, and wrong our own fouls. Againft this Sa- 
 tan bends his force, and under a vail of humility 
 Chrift is afFronted by the unbelieving (inner : and in- 
 deed it is a mighty thing to believe this, over the 
 belly of feen and felt vilenefs and unworthinefs : but 
 faith will make its way over it all, and honour Chrift 
 by believing his word. 
 
 6. Lafilyj Their not taking, accepting, and re- 
 ceiving of Chrift in the gofpel-offer, and refting on 
 him, for life and falvation, John i. n. j 2. The 
 royal Bridegroom is flighted, finned againft, and af- 
 fronted, when the offered marriage is neglected, re- 
 futed, or fhifted, or in any ways not concluded, by 
 the finful children of Adam ; when the bride halts 
 betwixt two opinions, and does not conclude the 
 biefTed bargain. And thus finners fin againft Chrift, 
 
 ifiy When tjre finner will not take Chrift, but 
 holds by other lovers, namely, the world and lulls. 
 There are two oppofite parties in fuit of finners hearts, 
 who are hearers of the gofpel, Chrift on the one hand, 
 lulls on the other. Thefe laft have fo engaged the 
 hearts of many, that they give Chrift the refufal, Jer. 
 ii. 25. John v. 40. They fee there is no dealing with 
 
 both j 
 
j 2 What Treatment of Chri/i it is, 
 
 both; if they take Chrift, they muft let thefe go a- 
 way ; and therefore fince they cannot othervvife have 
 him, they will not have him. They cannot think of 
 being deprived or abridged of their finful liberty : fo 
 the offer of Chrifl: is made them, but they will not 
 accept it. 
 
 idfy, When the (inner dare not take Chrift., or em- 
 brace him in the gofpel-offer, fearing that he will 
 never be his, nor give himfelf to him. This is 
 the {hare for the convinced finner, and as effectually 
 keeps him from Chrift, as the love of luffs does the 
 fecure, Jer. ii. 25. One may fee, that the former 
 makes way fojr the latter. The ground of this is one's 
 finfulnefs and unworthinefs feen and felt, which makes 
 them to think it would be prefumption in them to 
 believe. Hence they fay, as Luke v. 8. Depart from 
 me^ for I am a finful man, Lord ! The hand of 
 Joab is in this. Satan has two glaffes to let men fee 
 their fins in. 
 
 . ((.) A leffening glafs, which be holds before the 
 eyes of fecure finnejs, caufing their fins appear little. 
 Hence their enormous outbreakings, though habi- 
 tual, are accounted but infirmities ; and leiTer fins, 
 which the world makes no bones cf, are accounted 
 no fins at all. 
 
 (2.) A magnifying glafs, which he holds before 
 the eyes of the convinced finner. And one may 
 know that he is looking on his finful felf in Satan's 
 glafs, when he fees his own finfulnefs fo, as he can- 
 not fee God's mercy* the virtue of Chuff's blood, 
 and the efficacy of his Spirit, above his finfulnefs ; 
 when the fight of the difeafe fets him farther from 
 the Phyfician, and makes him ftand off from Chrifl, 
 inftead of running to him ; when inftead of quicken- 
 ing him to embrace the remedy, it caufes his heart 
 to faint fo, as he cannot put forth his hand to apply 
 the offered cure. 
 
 That this is from Satan, is manifefr, in that it is 
 directly contrary, (1.) To the true ufe of the law in 
 
 fubferviency 
 
that is this finning againjl him by Unbelief. 73 
 
 fubferviency to the gofpel, Gal. iii. 24 The law 
 difcovers fin, and the foul's mifery by it : but then 
 the defign of that to the heaiers of the gofpel is, that 
 they may be made to prize and run unto Chrift. 
 (2 ) To the ample declarations of love and mercy 
 made in the gofpel, which (hew that there is no cafe 
 whatfoever fo bad, but Chrift is both able and willing 
 to take it in hand, If i. 18. & lv. 1. Rev. iii. 20. 
 & xxii> 17. 
 
 3^/y, When the (inner dare not venture on Chrift 
 alone for falvation, but to ftrengthen that bottou.', goes 
 about to render himfelf acceptable to God by his own 
 obedience, Gal. v. 4 The covenant of works is fo 
 engrained in our natures, and fo ignotant are we 
 naturally of the myttery of Chrift, and the way of 
 imputed righteoufnefs; that till the Spirit of the Lord 
 favingly enlighten one in the knowledge of Chrift, he 
 will have but low thoughts of an imputed righteouf- 
 nefs as an unfecure way, and will therefore go a- 
 bout to ftrengthen it by the addition of his own 
 works ; though it is but the attempting to mix clay 
 -with iron, that will not do. But the Spirit of the 
 Lord, in the day of power, will carry men quite off 
 their own bottom. 
 
 4thly> When the finner does not take him for all 
 the ends for which he is appointed of the Father for 
 fnners, and in all his offices, but divides them, 1 Cor. 
 i. 30. He is given to us for all in the gofpel- offer, 
 for falvation from fin as well as from wrath, to be 
 our Prophet to teach us, our Prieft to fave us, and our 
 King to govern us When therefore the finner does 
 not take him for fanclification as well as juftification, 
 he is not received at all indeed, but finned againft, and 
 rejected as the ordinance for fanctifying of fmners. 
 
 La/tly> When the finner does not believe, that he 
 fhall have life and falvation by Jefus Chrift. True 
 faith may be accompanied with many doubtings; fome- 
 times one may be ready to fay, My hope is perijhed 
 from the Lord: but it is plain, that where there is no 
 
 G fuch 
 
74 General Corf derations, floe-wing Unbelief to be 
 
 fetch perfuafion in greater or lefTer meafure at any 
 time, there is no faith. 
 
 II. I proceed to confirm the do&rine, (hewing you, 
 that unbelief is the fin againft Chrift ; that this treat- 
 ment of Chrift, in not believing in, accepting, em- 
 bracing, riofing with, and refting on Chrift for fal- 
 vation, is finning againft him in an eminent manner. 
 This will appear from fome general confiderations, 
 and from a view of fome particular pieces cf malig- 
 nity againft Chrift wrapt up in unbelief. 
 
 Firfi, It appears from fome general confiderations. 
 
 1. Faith in Chrift is an honouring of him in a fpe- 
 ciai manner, John v. 23.24' therefore unbelief muft be 
 a fpecial riifhonour done to him. Faith gives glory to 
 the object of it, Rom. iv. 20. unbelief then robs him 
 of that glory, and calls reproach on him. Faith puts 
 the crown on Chrift's head, Cant. iii. ult. unbelief 
 pulls it off, and tramples it under foot. See then 
 how good, neceffary, and pleafing to Chrift believing 
 in him is; (o bad, noxious, and abominable to him 
 unbelief muft be. 
 
 2. Unbelief is the great Antichrift in the heart, 
 fetting up there in downright oppofition to the Son of 
 God. The end of Chrift's coming was to deftroy fin, 
 1 John iii. 8. the effeff. of unbelief is to preferve fin in 
 life and vigour. It is the foul and life of all other fins, 
 the fhield that keeps their heads and hearts hale : 
 take it away, they all die, and the foul revives; leave 
 it upon their head, and they all live, and the foul dies, 
 John viii. 24. It is the general of the army of hell 
 in mens bfeafts, againft whom the word is given in 
 the day of power, Fight neither withfmall nor great, 
 but with unbelief, the king of fins, John xvi. 8. 9. 
 
 3. It is a fin that fo ingroiTes the whole foul to it- 
 felf againft Chiift, that it leaves him nothing to take 
 part with him againft it. If a man fin againft Chrift 
 by oppreihon, murder, &c. his judgement, reafon, 
 natural conlcience, will in greater or lelTcr meafure 
 
 plead 
 
the Sin againfl Chrift by way of Emhiency. ftf 
 
 plead the LorcTs caufe againit him, and will prepare 
 the way for the Spirit's convictions. But as for un- 
 belief, there is no help from them againft it. The 
 myftery of Chrift lies beyond the ken of mere reafon, 
 r Cor. ii. 14. how then can the blacknefs of the fin 
 of unbelief be difcerned thereby, or the natural con* 
 fcience check for it ? Nay, mere reafon, in its cor- 
 rupt dale, (ides againit Chrift with unbelief, in as f. r 
 as the beil way it knows, is the way of the law crt 
 Covenant of works. So that on this occafioit, Me* 
 roz's curie may light on all the faculties of the fbalj 
 becauje they come not to the help cj the Lord agakijt i . 
 mighty, Judg. v. 23. 
 
 4. It is the fin that ruins the hearers of the gofpel, 
 with whom Chrift has to do, John iii. r8. 19. He 
 that believeth not i is condemned already, hecnufe he 
 hath not believed in the name of the (inly begotten Sen 
 0/ Cod. And this is the condemnation, that light is 
 come into the world, rind men loved darknefs rather 
 than light, becauje their deeds ivere evil. The poor 
 Pagans who have not beard of Chri't, fin not againit 
 him in this fort, John xv. 22. Whatever fins the 
 hearers of the gofpel may have been chargeable with, 
 if they will believe in Chrift, they fhail never bs 
 charged on them : upon this point of believing, or 
 not believing-, turns their falvation, or damnation, 
 Mark xvi. 16. Wherefore fince it is the ruining fin, 
 it mud needs be the great fin againit Chrift. 
 
 5. It is equal to the groiTefc fins againit the light of 
 nature. The Pbarifee could fay, / am not unjuft % 
 an extortioner ', an adulterer ; the publican dm it not 
 fay fo. But the one rejected the propitiation, which 
 the other embraced, Luke sviii. 13. and fo was ac- 
 cepted of God, while the other was rejected. You 
 will blefs God ye are honeit, fober men and women, 
 no adulterers, murderers, &v. ; but ye do not fee the 
 bloody fin of unbelief, which is as ill as any of them, 
 If. Ixvi. 3, He that killetb an ox, is as if he flew a 
 mam i* e. An unbeliever is as a inurcerer in God's 
 
 G z fight. 
 
j6 General Confide rat ions, foe-wing Unbelief to be 
 
 fight. Faith was the great duty under the Old Te« 
 fiament as well as under the New, ver. 2. And thofe 
 Jews who put their facrifices of oxen, lambs, and 
 their incenfe, in the Meffiah's ftead, by unbelief were 
 as murderers, <bc, 
 
 6. It is above thefe fins in odioufnefs and hainouf- 
 nefs, Heb. x 2b'. 29 He that dcfpifed Mofts iiw, 
 died without mercy, wider two or three witneffes : of 
 how much forer punifbment, fappofe ye, Jhaii he be 
 thought worthy, who hath troden under foot the Son of 
 God, &c. ? There was a confutation of the Trinity 
 concerning the making of man, and the refult was, 
 his creation after God's image. How great muit 
 thofe fins be, which, breaking the laws of his crea- 
 tion, do fignally deface that image ? There was alfo 
 a confutation of the Trinity concerning man's refto- 
 raticn, and the refult was, the Son of God giving 
 himfelf to the death for their recovery. How much 
 greater then muit the fin of unbelief be, which of its 
 own nature tends to make the whole contrivance 
 vain ? The Sodomites were great finners, and the 
 Capernaumites unbelievers : which were the greatefl 
 finners ? The greateft punifhment by a juft Judge 
 ipeaks the greatefl: fin : and lb the Capernaumite un- 
 believers were the greatefl: finners, Matth. xi. 23. 24. 
 
 7. It has none that goes beyond it but the fin againfl 
 the Holy Ghoft; and even it is unbelief carried to its 
 utmoft height, Heb. x. 29. Unbelief ftrikes againfl: 
 the Father and the Son, carting difhonour on both, 
 John v. 23. If to this be added a doing defpite to the 
 spirit of God, the finner is at his utmoft pitch of 
 wickednefs. And none are capable of the latter, but 
 he that is guilty of the former. 
 
 8. Lajlly, It is a fin directly finking againft the 
 glorious office wherewith Chriit is inverted, and while 
 he is in the actual exercife of that office, John viii. 
 49. The Father minding to recover the glory of his 
 wronged attributes, and loft finners of the race of 
 Adam, inverted his own Son in the mediatory office, 
 
 that 
 
the Sin againfl Chrlft by way of Eminency. 77 
 
 that he fhould build the temple of the Lord, and bear 
 the glory. The Son comes in this his noble office, 
 with his Father's commiiTijn, to profecute it forthefe 
 noble ends: and unbelief rejects him as fuch, and 
 carts difhonour on him, Luke xix- 14. To do a per- 
 gonal injury to a king is a crime, but to do him an 
 injury finking againft his kingly character and office, 
 and that while he is in the adminiftration of his royal 
 office, is a crime of a far deeper die, than any mere- 
 ly perfonal injury done him. So the cafe is here. 
 
 Secondly That unbelief is the fin againft Chrift by 
 way of eminency, appears from a view of fome parti- 
 cular pieces of malignity againft him wrapt up therein, 
 
 1. It is a defpifmg him as the Father's choice. The 
 voice of the gofpel is, This is my beloved Son, in whom 
 I am well p leafed ', Matth. iii. ult. The unbeliever an- 
 fwers, We will not have this man to reign over us^ 
 Luke xix. 14. When man fell, God looked on the 
 whole creation, and there was none found able to help, 
 him: fo he made choice of his own Son, that the 
 breach might be under his hand, Pfal. Ixxxix. 19=, 
 This comes to be proclaimed in the gofpel ; and 
 as Samuel faid to all the people, See ye* him whom the 
 Lord hath chofen, thit there is none like him among all 
 the people ? 1 Sam. x. 24. it fays, Behold my fervent 
 whom I uphold^ mine eleel in whom my foul delight" - 
 eth, If. xlii, 1. Behold the Lamb of Go J, which take th' 
 away the Jin of tue world, John i. 29. But unbelief 
 fays, as 1 Sam x. 27. How /ball this man fave us? 
 and they defpifedhim. So unbelievers pour contempt 1 
 on the choice. Aik the unbelieving Jews, if they 
 approve the choice ? No •, they fay, it is a fumbling" • 
 block. Afk the unbelieving Gentiles, if they approve : 
 it? No ; they fay, it is foolifhnefs\ 1 Cor* i, 23, 
 Therefore do others as they will, they will not iayv 
 their weight on that bottom. Only believers -cry.,-, 
 Grace> grace to the choice! a noble choice VGhriftl 
 the wifdom of Gol, and the power of 6W 3 ver. 24*.. 
 compare Matth. xi. 6. 
 
 G 3- su.ltt 
 
7 8 Particular Confide rat l ions, /hewing Unbelief to be 
 
 1. It is a trampling upon his lore in undertaking 
 the mediatory office. Man having finned, juftice de- 
 mands fatisfaction \ the poor bankrupts cannot dif- 
 charge the debt themfelves, angels found themfelves 
 too weak to bear fuch a burden, facrifice and offer- 
 ing cannot be accepted as a compenfation for the 
 wrong done to a holy God. The propofal is made 
 to the Son, and refpecx to his Father's glory, and un» 
 hired love to finners, makes him accept and firike 
 hands, Lo, I come, &c. Pfal. xl. 6. 7. And after all, 
 unbelief fays in effect, he might have let it alone ; 
 the unbeliever is not for life and falvation that way. 
 (Thrift's Father is content, he is fo, but the unbelie- 
 ver is not, Pfal. lxxxi. if. How deep mult the tram- 
 pling on fuch love draw ? 
 
 3. It is a treating of him as a liar and an impoftor. 
 The language of every unbeliever is that, John vii, 
 12. He deceiveth the people. Chi ill's name" is the 
 Word of God, by whom the mind cf Uod touching 
 the falvation of finners is manifefted to the world: he 
 is by office interpreter of the Father's mind, the great 
 Prophet and Teacher. He came from the Father's 
 bofom, and reveals the way of falvation in the doc- 
 trine of the gofpel. What is it not to believe him 
 then, but to make him a liar? 1 John v. 10. And 
 fince the revelation made by him is upon fuch a 
 weighty matter, the not believing it muft needs infer 
 the looking on him as an infpoffcor What then 
 fhall be given to that falfe heart, that thus fins ag'airrff 
 Chiitr? Sh-rrp arrows cf the migbty y with coals of 
 j 11 riper, Pfal. exx 4. 
 
 4. It is a contempt poured on his precious blood) 
 :,nd the whole cnurfe of his obedience and fuffer- 
 jngs The believer by faith gets in under that 
 blood, Heb. tti 24. but unbelief treads on it, chap. 
 x. 20. This performance of the Son was looked upon 
 as a fufheient mean to retrieve the Father's glory, and 
 recover the finncr that was funk Joweft in fin and mi- 
 fery, Pfal. lxxxix, j<^. Ao fuch it is propoied to fin- 
 ners 
 
the Sin again ft- Chri/t by -way cf Emlnsncy. 79 
 
 ners in the gofpel ; but they will net receive it. And 
 if ye confider all the fets cf unbelievers, the bold con- 
 temners, that go on in their fins, and hope for rnercy ; 
 the legal profeflbrs, that lay the ftrefs on their own 
 duties; the trembling unbeliever, that dare not come 
 to Chriii; the defperate (inner, that fays, There is no 
 hope '. they will all be found agreeing in maintaining 
 low unworthv thoughts cr the glorious ranfom paid 
 by Chrift, and offered to them. The firfl fay, All 
 that was needlefs, God is merciful ; the fecond, It is 
 too weak a bottom to truff. all to ; the child, It may 
 bear the weight of many, but it is too weak for theirs ; 
 the fourth, it can dc nothing fcr them. 
 
 5. It is a fru (hating of rhe erus of the death of 
 Chrift, as far as lies in tru- unbeliever's power. He 
 had a long, fore, and helplefc ti avail of foul : he en- 
 dured it in hopes of a gloriciu iilne, If. liii. 1 1. Heb. 
 >.ii. 2. But'did all treat him as the unbtj'cving part 
 of the world does, the iiTue would be but as it v ere 
 bringing forth wind. At the expence cf the blood 
 of the Son of Godj a medicine is prepaitd for pe- 
 rifhmg fouls; but the unbeliever will not apply it, 
 when it is brought to his hand : a feaft is prepared, 
 but the unbeliever will not eat of it; but fays in ef- 
 fect; To tuhat purpofe is this ivafte P 
 
 6. Lajily, It is a declining of his government, and 
 fubjeclion to him, moil reproachfully, Luke xix. 14J 
 We fee mofl of the hearers of the gofpel at this pifs 
 with him; fuoject themfeives to whom they will, 
 they will not iubjtcl themfeives to him ; they flick 
 by other lords. His Father has given him all power 
 in heaven and earth ; but they will not come under 
 his power, as long as they can fhift otherwife. There 
 are many reafotis of this, but there is one that is little 
 obferved, namely, unbelief, they camict truft him. 
 A wife people will not fubjeel; themfeives willingly 
 to one they cannot truft, Judg. ix. 15. compare Pial. 
 i!. ult. They carnidt truft him with their welfare, 
 though he it. the Fibers Tnulee, the Tniftee of all 
 
 believers : 
 
So A LeJJott for Saints. 
 
 believers: hence they fay, he (hall not be their Tru- 
 ftee. What wonder then that unbelief be a piercing 
 of him? Zech. xii. 10. 
 
 From this doctrine we may learn lefTons for faints* 
 for tinners, and for all. 
 
 Firjt, Here is a leiTon for faints, or believers. 
 
 i. Prize the precious faith which God has given 
 you, 2 Pet. i i* Have your fouls been brought to be- 
 lieve in, accept, and embrace Jefus Christ offered in 
 the gofptl, for all his falvation, and fo to come off 
 from the courfe of flighting and finning againft Chi iff? 
 Do not undervalue it as a fmall thing, but look to. 
 the nature of reigning unbelief, and prize it next to 
 the gift of his precious Son and Spirit. If it werei 
 but ac a grain oi muftard-feed, it is more precious 
 than all the gold of the Indies, more precious than 
 as many faithlefs works and duties, as would have 
 filled up every minute of your time, fince ye were born. 
 
 2. Wonder at his fparing you till ye were brought 
 the length of believing in him. How deep did your 
 unbelief gQ againit him ; what attribute of his did it 
 not caft dirt upon; what was it he did or fuifered, 
 but it had an ill tale of? O, why did he put up all 
 thefe affronts, and ftill infill: on your believing, gi- 
 ving you his word, writ, feal, oath, and whatfoever 
 could have been required of the moft raithlefs man, 
 to caufe you believe him, till ye were won to faith 
 in him ? 
 
 3. Mourn over your remaining unbelief, as the 
 father of the child did, Mark ix 24. who /aid with 
 tears, Lord, I believe ,• help thou mine unbelief. Jea- 
 loufies of Chriff. aie a difeafe that runs in the veins 
 of all thofe of the blood royal of heaven, ay till 
 they get home to their Father's houfe. How juftlyv 
 may he fay, faithlefs generation I how long /hall 
 I be with you P how long (ball Ifuffer you ? Alas ! 
 can the flints experiences of his truth and faithfulnefs, 
 and the tried word, carry them no further ? Tr" there. 
 
 COL 
 
A' Leffon for Sinners* 8 1 
 
 could be any fuch uneafy paffion as fhame in heaven, 
 they would biuih for their unbelief whenever they 
 gofin there. 
 
 4. Lajily, See what it is that mars the communi- 
 cation betwixt Chrift and you, and what makes you 
 lead fuch a poor life, both in point of fa notification 
 and comfort, Matth. xiii. ult. He did not many migh- 
 ty works there, becaufe of their unbelief. Faith puri- 
 fies the heart, unbelief makes it as the neglected gar- 
 den, overgrown with weeds, Faith quiets the heart 
 and cheers it, Rom. xv. ij\ David's experience of 
 the way of getting help from heaven we have, Pfal. 
 xxviii. 7. My heart trufted in him^ and I am helped. 
 Truft repofed in a generous man, able to help, brings 
 him to put to his hand fpeedily, for the help of the 
 party trufting him No wonder that unbelief, being 
 oi fuch a nature, mar the communication. 
 
 Secondly , Here is a leilbn for finners, or unbelievers. 
 
 1. Ye are finners againft Chrift in an eminent man- 
 ner. Our text brings you in guilty of affronting the 
 Son of God, finning againft the remedy of fin. 
 Though the language of your lips may be, Hofanna 
 to the Son of David; the language of your unbelie- 
 ving hearts is, Crucify him. Ye are guilty of finning 
 againft him at the rate which Pagans, yea and devils, 
 never finned againft him. They broke the law of 
 their Creator; but ye have not only done fo, but ye 
 are breaking the law of redeeming love, namely, the 
 law of faiih, too. 
 
 2. Here is a fin thou haft to be fenfible of, and 
 mourn for, which hitherto thou halt little regarded. 
 May be thou haft fometimes been grieved for other 
 fins, and mourned for them. But didft thou ever 
 mourn for this? did ever this give thee a grieved 
 heait? Truly this is the wound to the heart, this is 
 the molt dangerous evil, that keeps all the reft from 
 healing. If ye have not been fenfible of and affected 
 with it, (1.) Your faith is likely to be but a fancy, 
 the Spirit being promifed for that end, John xvi 8. 9. 
 
 (2.) Your 
 
82 A Lejfon for Sinners. 
 
 (2.) Your unbelief would be fure to be ftrengthened 
 by all your other mourning for fin; and fo inftead of 
 its bringing you nearer Chrift, it would fet you 
 farther cff from him. Matth xxi. 31. 
 
 3. Here, even here, O finner, lies your ruin for 
 time and eternity, John viii. 24. If ye believe ttct that 
 Jam he, ye /ball (He in your fins* Mark xvi. 16. He 
 thit believeth nct> fia*ll be damned. This is the g!e;.t 
 foul murdering fin among gofpel-hearers, for it is 
 the finning againft the remedy of fin. Confider, 
 (1.) It makes all your other plague-fores incurable, 
 while it is not removed, J. hn viii. 24. Your pride,- 
 paiTion, worldlincfs, fee, ftill run upon you: why, 
 fo they will always do, while the bloody iiTue of un- 
 belief is not ftopt. While that remains, they c^.n 
 admit no cure but a palliative cne, after which they 
 rriuft needs break out again For the falling dew 
 fhall as foon make its way through the flinty rock, as 
 fanctifying influences (hall come into you without 
 union with Chrift, which is marred by unbelief. 
 (2.) At this rate then ye muft die in your fins eter- 
 nally, and your unbelief muft be the gieat caufe of 
 your ruin, 2 ThelT. i. 8. 
 
 4. The condemnation of unbelievers mult be moft 
 dreadful, fince it is the fin againft Chrift, Matth. xi. 
 24. It /ball be more tolerable for the land of Sodom in 
 the day of judgement , than for thee. O.her fins wound 
 the foul ; this refolutely keeps the wounds open, and 
 will not furTer them to be healed. Other fins are a- 
 gainft the fovereign authority of God in the law ; this 
 Superadds thereto a contempt of unpaiallelled love' 
 and mercy opened to the finner in the gofpel. As 
 then the foureft \inegar comes of the moil generous 
 wine, fo the moft fearful thunderclaps of wrath will 
 break out on the finner, from the contempt of a 
 throne of grace through unbelief. 
 
 5. Lajliy, Here is what may ftrike the bottom out 
 of all your objections againft your believing in Chrift,. 
 fetch them from what quaiter ye will, and drefs 
 
 them 
 
^The Unbeliever finning againft Cbrijl, &c. 8 2 
 
 •them up in what form you pleafe, whether the con- 
 clufion be, you may not, dare not, or ought not be- 
 lieve on Chrift. As it is the commandment, That 
 ive Jbould believe on the name of his Son Jefus Chrift, 
 1 John iii. 23. fo not believing is the fin againfl 
 Chrift. Account ye of it as ye will, he will reckon 
 it the greateft affront that ye can do him, and he will 
 reckon with you for it as fuch. Wherefore let this 
 {hort anfwer ferve in the cafe. 
 
 Thirdly, Here is a leffon for all. It concerns us all 
 to be convinced of the malignity againfl Chrift and 
 his Father that is in the fin of unbelief, to get above 
 it, as we would throw the coals of hell-fire out of our 
 bofom; to believe in Chrift, embrace him as our Sa- 
 viour and Redeemer, Head and Hufband, and to live 
 by faith on him. This is the way to honour the Son, 
 the true way to be holy here, and happy hereafter. 
 
 Doct. II. The unbeliever finning againjl Chrift by 
 unbelief, -wrongs his own foul. 
 
 Here I (hall (hew, how the unbeliever finning a- 
 gainft Chrift by unbelief, wrongs his own foul ; and 
 then deduce an inference or two for application. 
 
 I. I am to fhew, how the unbeliever finning againfl 
 Chrift by unbelief, wrongs his own foul. The wrong 
 here meant is real hurt or damage, arifing from this 
 woful practice. Now, on whom does it fall ? On 
 the finner himfelf. I take it up in thefe two ; that he 
 wrongs his own foul really, and only. 
 
 Firjly The unbeliever finning againft Chrift by un- 
 belief, wrongs his own foul really. He does in very 
 deed do hurt and bring damage to himfelf, not to his 
 body only, but to his foul, the more precious part. 
 He does violence to himfelf, he treats his own foul 
 cruelly and unjuftly. He carries againft his own foul 
 as an enemy, doing it real mifchiel. For by unbelief, 
 
 ifty A man keeps his foul in a flate of feparation 
 
 and 
 
84 The Unbeliever finning againjl Chrift) 
 
 and alienation, from God. The (inner by nature is 
 far from God, without God in the world, Eph ii. 
 1 2. Jefus Chrift is the only way to the Father, John 
 xiv 6. and unbelief keeps the foul from off that way, 
 fixes the feparation-wall, that as long as it remains in 
 its power, the finner can never meet with God, as 
 rejecting the only meeting phce. 
 
 idly, A man keeps his foul under the guilt of all 
 bis fins. The blood of Jefus purgeth from all fin ; 
 but it mult be fprinkled by faith on the foul, 
 which unbelief refufeth, John viii. 24. It keeps the 
 foul out of Chrilt; and while it is fo, all the guilt 
 remains, the yoke of his tranfgreffions is wreathed 
 iibout his neck, and all the cords of death abide about 
 him in their force No mourning 01 forrow, tears 
 or repentance, will loofe them; only the blood of 
 Chrjft procures pardon. 
 
 3<i/y, A man keeps his foul in a ftate of utter in- 
 ability to do any thing that is good or acceptable in 
 the fight of God, Heb. xi. 6. Without faith it is im- 
 poffible to pleafe htm It keeps the reigning power of 
 fin hale in the foul, and fo preferves and feeds the 
 feveral lufts, the devcurers of the foul It binds up 
 hand and foot, that he can do nothing, nor move a 
 ftep heavenward, John xv. 5. For it blocks up all fa- 
 ving communication between heaven and the foul. 
 
 4f/;(y, It fixes the foul in a ftate of condemnation, 
 John iii. 18. He that believeth net, is condemned al- 
 ready. It keeps it under the curfe of the fir ft cove- 
 nant, and expofes it to eternal deifriuftion. It keeps 
 it naked without a righteoufnefs, destitute of any va- 
 lid plea for eternal lite It leaves it without the city 
 of refuge, every moment in hazard of being cut oiF 
 by the avenger of blood. 
 
 La/sly, By rcfufing the remedy, the unbeliever brings 
 double ruin on his own foul. The foul might be fa- 
 ved ; but by unbelief falvation is refufed, and fo the 
 foul is in worfe cafe than if Chrift had never been of- 
 fered to it. 
 
 Secondly') 
 
•wrongs his own Soul. 85 
 
 Secondly, The unbeliever finning againft Chrift by- 
 unbelief, wrongs his own foul only, not Chrift whom 
 he "fins againft, Prov. ix 12. // thou be wife, thou 
 Jhalt be wife for th\f elf ; but if thou fcornefl, thou rt- 
 lone fh alt bear it. All fin is againft the mind and ho- 
 nour of Chrift, but no fin is againft his happinefs. 
 If all the creatures did confpire againft him, it could 
 not make the le^ft diminution of his happinefs, or in 
 the leaft difturb him Thy unbelier is like one's ruin- 
 ing his head againft a rock, which can only hurt 
 the peifon himleif, Job xxw. 6. If rthou finnejl, 
 what daft thou againft him P or if thy tranfgrefjions be 
 multiplied, what doji thou unto him ? 
 
 I fhall conclude this fubject with fome inferences. 
 
 1. All unbelievers, rejecters of Chrift, are (tU~ 
 murderers*, they ruin their own fouls, Ezek. xviii. 
 31. When it comes to pafs that thy foul peii (lies, 
 and inquiry is made, by whofe hands it has fallen, 
 there will be the decifion, Hof. xiii. 9. Q Ifraei, thou, 
 hajt dejiroved thyfelf ; not Adam, not Satan, but thou 
 thyfelf, O finner. 
 
 2. Ye cannot do your own fouls a worfe turn than 
 not to receive Chrift by faith. Many an ill turn ye 
 have done them by fwearing, lying, covetoufnefs, <bc, 
 but this is a ltab to the heart ; this is wounding the 
 foul in the moft fenfible, in the moft noble part. 
 
 3. All unbelievers will be inexcufable. Pagans 
 will have fomething to fay, that the revelation of the 
 way of falvation through Chrift was not made to 
 them ; yea devils will have it to fay, that there was 
 no remedy prepared for them. But what wilt thou 
 have to fay for thyfelf, O unbeliever, who treaded 
 underfoot the blood of the Piedeemer! Thou wilt 
 be wholly without excufe. Thou wilt be like the 
 man that fat down at the table, at the marriage of the 
 king's fon, without a wedding-garment, who when 
 afked, how he came there not having a wedding gar - 
 
 H ment, 
 
86 Exhortation to Faith in Chrift, 
 
 ment, was fpeechlefs, having no excufe to alledge 
 for'his prefumptuous behaviour. 
 
 4. Believe in, accept of, embrace, and clofe with 
 Chrift, as ye would not ruin your own fouls. Re- 
 fufe not the remedy that is freely provided for you 
 in Chrift. Ye are all invited and welcome to come 
 unto Chrift for falvation from fin, and from the 
 wrath that is to come. By accepting of Chrift ye 
 fhall be faved, and your fouls fhall have communion 
 with God. But if ye believe not, you (hall perifh, 
 and the wrath of God (hall lie on you for ever. He 
 that believeth) fhall be faved ; but he that believeth not-, 
 fhall be damned, Mark xvi. 16. 
 
 5. Lajily, Saints and believers, in as far as ye 
 admit unbelief, ye wrong your own fouls. Every 
 a£t of unbelief is a doing violence to your fouls, 
 and hurting them in their moft eiTential interefts. 
 O then guard againft this dreadful and deceitful ene- 
 my, that feeks your ruin. Daily exercife faith in 
 Chrift, improve it by vigorous and repeated exercife; 
 and continually cry unto the Lord, faying, Lord* in' 
 creafe our faith. Live by faith, walk by faith, and, 
 in the ftrength of Chrift, refift all the aflaults of un- 
 belief; and in due time ye (hall be more than con- 
 querors through him that loved you. Always bear in 
 mind, and never forget, that he that finneth againft 
 Chrift, urongeth his oivn foul, and is in love with 
 death ; whereas he that honoureth him by believing 
 in his name, and is ftrbng in the faith, giving glory 
 to God, {ball be fafe amidft all the troubles and trials 
 of this world, in every period and ftage of life, and 
 {hall at laft be received into the houfe not made with 
 hands, eternal in the heavens, where happinefs for 
 ever dwells, and the voice of violence and wrong is 
 never heard. 
 
 Believers 
 
Believers n Myftery, with a Defcription 
 of their Travels from the Wiidernefs of 
 this World, to the heavenly Canaan, 
 leaning upon Ghrift* 
 
 The fubfhnce of feveral fermons preached at Etterick, 
 June 18. 17219 and fubfequent Sabbaths. 
 
 Son g viii. $• 
 
 Who is this that comet h up from the wilder nefs^ lean* 
 ing upon her Beloved P 
 
 WE have been folemnizing our fouls efpoufals 
 to Jefus Chrift*, and our confent to the go- 
 fpel-call, faying in effe£t. to us, Wilt thou go with this 
 man r Leave thy fathers houfe, and thine own peo- 
 ple, and cleave to the King of Zion- We have be- 
 fore angels and men anfwered, We will go with him, 
 for he is our Beloved. Here we have an account of 
 the Chriftian life, which mud be our life, if we will 
 deal honeftly with him : it is a coming up out of the 
 wilder ne/S) leaning on our Beloved. Thefe are the 
 words of the daughters of Jerufalem, containing, 
 
 1. An inquiry about a party, whom they took par- 
 ticular notice of, namely, the church of believers, 
 the fpoufe of Chriil: : Who is this ? It intimates a kind 
 of lurprife, Who*s that ! The wiidernefs ufes not to 
 afford fuch a fight as this. It imports an admiration 
 as of fome hidden thing, a myilery: Who is this ? 
 This is a flrange kind of perfonage whom we fee. 
 
 2. A character of the party inquired about. It is 
 
 * viz- June 11. 1721, when the author preached from PfaJ. 
 lx-xxix. 19. which difcourfe is printed at the end of the View of the 
 covenant of works. 
 
 H 2 a. 
 
88 the Text explained. 
 
 a woman, one of the weak fex, as the church of be- 
 lievers is reprefented in fcripture. She is not one of 
 the dwellers in the wildernefs. She appears not to 
 have built her houfe there. She is but a traveller 
 through it, and her head is awayward from it : and 
 fhe is fet for another country. That is fhe whom 
 we mean, who is coming up from the •wildernefs. I 
 make no queition bu: by the wildernefs here is meant 
 the world, as Cant, iii, 6. & iv« 8. with a plain eye 
 to the Ifraelites coming through the wildernefs to 
 Canaan ; the lad of which, as it was typical of heaven, 
 lb the former is of the world. 
 
 But for the further underftarwling of thefe words, 
 it is neceflary to take notice of a cuitom among the 
 Jews at their marriages, to which there is here a ma- 
 nifeft allufion, viz. The bridegroom u fed to take his 
 bride, and carry her out of the city into the fields* 
 and there they had their nuptial-longs; and after- 
 ward he brought her back again-, leaning on him, 
 into the city, to his father's houfe, and there the 
 marriage was folemnized. Now we may be fure how- 
 ever, that thefe fields were not a wildernefs or moor- 
 lands, no fit place for a biidegroom and bride's walk 
 together. This then increafes the wonder, What a 
 bride is this that is coming up out of the wildernefs 
 with her Bridegroom, leaning on him ! Others ufe 
 to be entertained more foftly, and delicately •, what 
 a bride and Bridegroom are thefe ! However here is 
 reprefented the Chrifrian life, the life of the church 
 of believers efpoufed to Cfuift. In which obferve two 
 things. 
 
 \ft, Her exercife: fhe is travelling, upon her road 
 away with her efpoufed hufband, namely, Chrift. 
 The place (he is going from is the wildernefs-world ; 
 the place fhe is going to appears, from what is faid, 
 to be her Bridegroom's Father's houfe. Her way is 
 upward, her motion an afcending, as the word im- 
 poits ; and here fhould rather be read going up, than 
 coming up, as Judg. xx. 21. fince the decency of the 
 
 parable 
 
The Dotlrines from the Text. 89 
 
 parable requires it, fhe being rather going from the 
 place where the daughters or Jeiufalem were, than to 
 the place where they were. 
 
 %dly, Her pofture, her travelling pofture; leaning 
 on her Beloved. This is what in New- Teilament 
 language is called the life of faith : for that is the 
 fpiritual leaning of the foul, and imports a fiducial 
 perfuafion. It bears, (1.) Her having her Bride- 
 groom's company through the wildernefs. He leaves 
 her not there alone ; he bids her go no where but 
 where he himfelf will go with her. (2..) Her having. 
 his help up through the wildernefs. She leans on 
 him, as a weal; woman on a journey leans upon her, 
 hufband. 
 
 Three doc~hines offer themfelves from the words, . 
 
 Doct. I True believers, efpoufed to Chrijl, turn- 
 ing their back on the world, and walking heavenward, 
 with him, are a myjlery, a ftrange fight in the world* . 
 Who is this! 
 
 Doct. II. The life of believers, as efpoufed to. 
 Chrijl, is a going up from the wildernefs of this worlds . 
 with him, to his Father's houfe in the heavenly Canaan*. 
 
 Doct, III. The way to get up from the wildernefs- 
 world to the heavenly Canaan, is to go all along ie&n~ ■ 
 tug on J ejus Chriji by faith. . 
 
 I fhall illustrate and apply the firft two of thefe> 
 doctrines diftindtly, and connder the third in a word 
 of direction in the application of the fecond. 
 
 Doct. I True believers, efpoufed to Chrijl, turn- 
 ing their back on the world, and walking heavenward: 
 with him, are a myjlery, a jirange fight in J he. world*. 
 Who is this ! . 
 
 In difcourfing this fubjecr, I fhall, 
 I. Premife fome things for right underflandingthsL: 
 doctrine. 
 
 H 3 II. SHem 
 
<>o Preliminary Obfervations. 
 
 II. Shew in what refpe&s believers are a myftery,, 
 a ftrange fight in the world. 
 
 III. Give the reafons of the point. 
 
 IV. Apply. 
 
 I. I (hall premife fome things for right underftand- 
 ing the doctrine. 
 
 1. Sin turned this world into an enemy's country 
 in refpecl: of heaven, and fo into a wildemefs. It 
 was originally the feat of the friend of God, the con- 
 federate of heaven, innocent Adam ; and then it was 
 a pleafant land. But fin entering, it changed ma- 
 tters, fo that the devil is become the god of this worU y 
 2 Cor. iv. 4.. and it a wildernefs, becaufe the primi- 
 tive communication betwixt heaven and it is ftopt, 
 and a new one fettled betwixt hell and this world. 
 
 2. All men by their firft birth are natives of this 
 world; their father's houfe is in it, the people of it 
 are the people ihat are theirs, Pfal. xlv. 10. And home 
 is home, he it never fo homely ; they love the wil- 
 depnefs, they defire not to change, they know no 
 better country, and they feek none better. They are. 
 pleafed with the place, the company, and the man- 
 ner of living ; for they are all natural to them. 
 
 3. The Lord from eternity having fet his love up- 
 on fome of the natives, in due time comes in the gofpel 
 into the wildernefs -world, and making love to them, 
 gains their confent, and is efpoufed to them in the 
 everlafting marriage-covenant, according to Hof. ii. 
 19. / will betroth thee unto me for ever , yea, I will 
 betroth thee unto me in right eoufncfs, and in judgement , 
 and in loving kindnejs, and in mercies. If. xliv. 5. 
 Onefhallfay> I am the Lord's. Thus he becomes theirs, 
 and they his, and they are engaged to follow him. 
 whitherfoever he goes. Not only are they obliged by 
 their contract of efpoufals to go with him, but their 
 berets are fo fet upon him, that they cannot think of 
 parting with him again, or (laying behind him. 
 
 4» Though the efpoufals and the feafl of efpoufals 
 
 are 
 
Preliminary Obfervations. g,t 
 
 are held in the wildernefs, yet the place fet for the 
 confummating of the marriage is Chrift's Father's 
 houfe in Canaan above, to which he begins immedi- 
 ately to carry his bride. She muft no longer be a re- 
 fidenter in the world, a dweller in the wildernefs, but 
 muft lift her heart and affections off her own people,, 
 and her father's houfe, ami be going away home- 
 ward to ChrifFs Father's houfe, that the marriage 
 may be confummated. 
 
 5. This her going away up from the wildernefs 
 with her efpoufed Hufband, is a going away in heart 
 and affections ; it is the foul's motion heavenwards in 
 this life, the laft ftep of which is made at death. It 
 is a gracious frame of heart, mining forth in a holy,, 
 tender, and heavenly walk. Every ftep in the way of 
 holinefs, in mortification, vivification, and contempt 
 of the world, is a ftep homeward to Chrift's father's 
 houfe 
 
 6. Lajlly y Chrift's bride at her waygoing, and on- 
 going with him thus, i* a myftery, a ftrange fight in 
 the world. Her own country people gaze at her, to 
 fee her undertaking fucb a ftrange journey, turning 
 her back on the beloved world, and fetting out for a 
 ftrange country. Sometimes believers fall out of the 
 exercife of grace, become untender in their walk,, 
 and grow fo like the world, that they do not appear 
 to be going up out of the wildernefs, but rather 
 pitching their tents there. But when they are in the 
 exercife of grace, holy and heavenly in their walk* 
 then do the fpe£tators make the c A ueftion, Who is this ? 
 Like the Jewifh rulers, who feeing the- bddnefi of 
 Peter and John, an i perceiving that they were igno<- 
 rant and unlearned men, marvelled, and took knowledge- 
 of them, that they had been with Jejus, Acts iv. 13. 
 
 II. I fhaH fhew in what refpetls believers are a my- 
 ftery, a ftrange fight in the world ; the power of god- 
 linefs appearing in their walk at this rate, fo that it i& 
 feid of them* Who is this ! 
 
 1. There; 
 
$2 In -what refpeEls Believers are a Myjlery, 
 
 i. There is fomething very amiable about them* 
 as we are told of the primitive Chriflians, A£ts 
 ii. 46. 47. that they continuing daily with one ac- 
 cord in the temple, and breaking brea I from houfe 
 to houfe, did eat their meat with gladnefs and Jingle- 
 ne/s cf heart, praifing God, and having favour with 
 all the people. There is a confcience within world- 
 ly men, as well as corruption ; and what their cor- 
 ruptions will condemn, their confciences will ap- 
 prove as lovely, 2 Cor. iv. 2. Mens corruptions may 
 get the management of their tongue, hands, and 
 their whole external behaviour, and may fet the man 
 to run down piety, and the party in whom it appears : 
 yet in the mean time confcience within their breads 
 will be applauding and admiring the godly man, as 
 one who has fomething very lovely about him, as 
 Balaam did in the cafe of the Ifraelites, Numb, xxiii. 
 9 10. 
 
 2 There is fomething very awful about them to 
 beholders, f'aul Hands at the bar and reafons, and 
 Felix fitting on he bench trembles, Ads xxiv. 25. 
 John Baptilc lies in his grave beheaded at Herod's 
 command, and vet there he is a tenor, to Heiod, 
 Maun, xiv r. 1 The remains of God's image on 
 man in point of dominion, has an awe and majefty 
 with it, hat affects the brutes, Gen. ix. 2. How 
 much more has the reitored image of God in righ- 
 teoufnefs and holinefs mining forth in a Chiiftian's 
 life, a majefty with it, procuring an internal reve- 
 rence to .them fiom beholders ! They are to them like 
 men of another woild, and every view they take of 
 fuch writes death to them, Heb xi. 7. 
 
 3. There is fomething very myiierious about them, 
 Zech. iii. 8. They aie like foreigners in a country, 
 apt to become a gazing-ftock, a wonder, about which 
 the natives cannot futisfy themfelves. A believer 
 marching heavenward, away fiom this wilderneis- 
 world, is, 
 
 (1 ) A myftery to the men of the world, whether 
 
 pre fe flora 
 
In 'what refpetls Believers are a Myftery, 93 
 
 profeiTors or profane. They cannot comprehend them, 
 for they are God's hidden ones, PfaL lxxxiii. 3. not 
 hid from their bodily eyes, ver. 4. but from the eyes 
 of their minds What a myftery is that man to them, 
 who fets his feet and treads on that, which they fet 
 their hearts on and adore i who values, purfues ea- 
 gerly, and by no means can be brought to part with, 
 that which they can fee no beauty in ? whofe princi- 
 ples, aims, and actions are diametrically oppofite to 
 thofe of theirs . ? Tfafey are to them like men of another 
 mould and make, which they cannot under ftarxi. 
 Nay, they are, 
 
 (2.) A myfiery to themfeives, ay, fo great many 
 times',- that they know not what to make of themfeives, 
 what clafs to rank themfeives in, whether of faints 
 or Tinners, Pfal. cxxxix. 2 -}. 24. A true Chriitian 
 is indeed a bundle of myfteries ; he on earth, and 
 his Head in heaven, yet really and truly united ! John 
 xv. 5. *, crucified -with Chrijl, yet living ; living, yet not 
 he, but Chrijt living in him, Gal ii 20. ; not loitering, 
 but labouring, yet not he, but the grace of Cod with 
 him, i Cor. xv. 10. He is a man of two leading 
 contrary principles, having a will and not a will to one 
 and the fame thing j hejins, and yet it is not he, Rom. 
 vii. 17. He has many fpots and iiains on him, yet 
 is all fair, Cant. iv. 7. ; black, yet comely, as the tents of 
 Kedar, as the curtains of Solomon, chap. i. 5. ; want- 
 ing many things, yet complete, Col. ii. 10. "What 
 wonder fuch a one be in way of admiration inqui- 
 red about, Who is this ! 
 
 III. I fhall give the reafons of the point, That true 
 believers are a myitery, a ftiange fight in the world. 
 
 1. Becaufe they are fo unlike the world, they are 
 like fpeckled birds among the reft, 1 Pet iv. 4. They 
 are caft into the new mould of regeneration, and are 
 come forth nonconformists to the world, Rom xii. 
 2. They have got another fpirit, than the fpirit 
 which all their people and their father's houfe'are acl> 
 
 ed 
 
p4 Why Believers are a Myftery. 
 
 ed by, which cafts their whole converfation into a? 
 quite other fhape than theirs, Numb. xiv. 24. So 
 the unlikenefs betwixt them makes them a ftrange fight. 
 
 2. Becaufe they are fo unlike themfelves in former 
 times. Saul among the prophets was a. ftrange fight, 
 j Sam. I. II. But the grace of God makes a more 
 wonderful change hi a man from what he was before, 
 as appears in Saul among the apoftles, 1 Tim, i. 12. 
 13. What an obfervable change was there, that 
 be which perfecuted the faints in times pa/i, now 
 preacheth the faith which once he de/lroycd ! Gal. i. 
 23. Grace makes lambs of lions, cafts out the dumb 
 devil, that they who cared not for praying, preach- 
 ing, fac. but all thefe things were a burden to them, 
 they cannot for the world live without them. It- 
 makes a new heart, a new life, a new man, all things 
 new, 2 Gor. v. 17. 
 
 3. Becaufe they are very rare in the world ; they 
 axe but here and there one for a marvel, Jer. iii. 14. 
 The multitude in the world prefer the wildernefs to 
 Zion, and fit ftill in their native land, and will nor 
 go away with Chrift. They have the gofpel-call, 
 they are courted to match with Chrift ; but they think 
 gofpel-invitations but idle tales, and they have be- 
 loveds of their own in the wildernefs, which they 
 will not part with for him. Some fay with the 
 mouth, they will take him, and fubferibe with the 
 hand at folemn ordinances ; but it is not a match, 
 for their hearts were never truly for it; fo they fit 
 ftill too, and go not up with him out of the wilder- 
 nefs, but their carcafes fall there. So that they who 
 are going up out of the wildernefs, being fo rare, 
 are a ftrange fight. 
 
 Use I. of information. It informs us, that, 
 
 1. Serious fouls need not think it ftrange, if they 
 
 become a wonder to many, Pfal. lxxi. 7. They are 
 
 not meet to go up with Chrift from the wildernefs, 
 
 that aj,e not content to become a world's wonder for 
 
 him. 
 
Zfe of Information. 95 
 
 ■liim. They muft be fools for Chrift that will be wife : 
 Mark viii. nit. Whojoever '/ball -be a/bamed of me, and 
 of my words, in this adulterous and finful generation, 
 of him alfojhall the Son of man be ajbamed, when he 
 cometh in the glory of his Father, with the holy angels* 
 Worldly men wonder at ferioufnefs now, what makes 
 the faints fo nice in points of truth and holinefs : but 
 that wonder will not laft long, the world will foon 
 fee they had good reafon for it all. 
 
 2. The world is no idle fpecUtor of thofe who 
 have given themfelves to Chrift, and profefs to follow 
 him. They take notice of them, and have their 
 
 ^queftions about them. Communicants, take heed to 
 yourfelves ; many eyes are on you, as to your after- 
 walk ', God's eye is on you ; the world's eyes will 
 be upon you, they will take notice whether ye turn 
 your back on the world, the ways and manners of it, 
 or even fit ftill with themfelves as before. 
 
 3. Thofe who fhaH ftill walk after the courfe of the 
 world, continue fons of earth, not making away heaven- 
 Ward in their tenor of life and converfation, are not e- 
 fpoufed to Chrift ; though they have given him the 
 hand, they have not given him the heart. The fincerity 
 of your covenanting with God, is now to be proved by 
 your after-walk. If God be your Father, be fetting 
 homeward to his houfe. If Chrift be your efpoufed 
 hufband, make away with him through the wildemefs, 
 and ftay not behind. The friendftiip of the world is 
 enmity to God. 
 
 4. Lajlly, This world muft be Kttle worth, where- 
 in, among fuch multitudes, there are fo few fuch 
 travellers, that they are a ftrange fight. There are 
 many fad fights to be feen in the world, even after 
 communions, but few of this fort, of perfons turning 
 their backs on the world, and reiolutely walking hea- 
 venwards. Take heed, Chriitians and communi- 
 cants, that one of thefe three queftions be not put 
 concerning you, inftead of this in the text (1.) Who 
 is this ftanding ftill in the wildernefs ? like the door 
 
 oa 
 
96 Ufe of Exhortation. 
 
 on the hinges, oft moving, but never going forward, 
 as proud, paffionate, carnal, and fenfual, as before ? 
 If. v. 6. (2 ) Who is this going back from the wil- 
 dernefs to Egypt, to the flefh-pots there ? back again 
 to their profane and licentious courfes ? Better ye 
 had never known the way of lighteoufnefs. (3.) Who 
 is this i. icking in fome mire, fallen into ibme pit in 
 the wildernefs ; fome grofs and fcandalous abomina- 
 tion ? Many fuch t«ophy gets Satan fet up. 
 
 Use II. of exhortation. O Chiiflians, commu- 
 nicants, walk fo as the world may bear witnefs, that 
 ye are going up out of the wildernefs, leaning on your 
 Beloved ; that your faces and hearts aie heavenward 5 
 that ye have fet off from them, and are no more theirs. 
 
 This would be much to the honour of Chrifr and 
 religion, \£\s iv. 13. It would be a great kindnefs 
 to the world lying in wickednefs, as an apt mean to 
 biing others away with you, Zech viii. ult. It 
 would be the fafety and comfort of your own fouls, 
 Cart. viii. 4. 
 
 Ye will walk fo, if ye be habitually heavenly in 
 the frame of your heart, like Enoch walking with 
 Cod Alfo, if in your converfation ye manifeft a con- 
 tempt of the world : Germana ilia bejiia non curat 
 aurvm, was Luther's character frpm his enemies. 
 Like wife, if ye be juft'in your dealings in the world to a 
 nicenefs, counting it always fafer to lofe a pound, than 
 unjuftly to gain a fmall penny. And further, if ye be 
 clothed with humility and with humanity, mec k, ruling 
 youi own fpirits, . oing good to all, even to thofe that 
 wrong you ; and are patient under trouble, and li- 
 ving by faith. 
 
 Doct. II. The life of believers^ as efponfed toChrift^ 
 is a going up from the wildernefs of this worlds with 
 him, to his Father's houje in the heavenly Canaan. 
 
 In difcourfing from this doc~hine, I mail, 
 1. Take notice of fome things fuppofed in if. 
 
 II. Unfold 
 
Of the Believer's Life, as a going up, &c. 97 
 
 II. Unfold the believer's life, as a going up from 
 the wildernefs of this world* typified by the Ifraelites 
 going up from the wildernefs to Canaan. 
 
 III. Make application. 
 
 I. I (hall take notice of fome things fuppofed in 
 this doctrine. It fuppofes, that, 
 
 1. As foon as a foul is efpoufed to Chrift, it is 
 loofed from the world Its taking of him is a letting 
 this world go, Matth. xiii. 44. The unbeliever hugs 
 and embraces this world as his portion, and purfues it 
 as the main thing: but when he clolerh with Chrift, he 
 faith, Thou art my portion^ and the efteern of the world 
 finks, Phil, iii S.Thofe that are efpoufed to Chrift, are, 
 
 (1.) A loofed people. The bands with which the 
 world held them, are loofed ; they gripe not it, nor 
 it them, at the rate they formerly gralped one the o- 
 ther, Gal. vi. 14. While the finner was without 
 Chrift, the profits and pleafures of the world were 
 ftrong bands, which they could not get fhaken off: 
 but in the day of the power of converting grace, thefe 
 give way, as tow does when touched with the (ire. 
 Then Chrift fays, Loofe him, and let him go ; all is 
 nothing in comparifon of Chrift. 
 
 (2.) A feparated people. Though before they 
 made one body with the world lying in wickednefs, 
 and were polTefTed with the fame fpirit of the world ; 
 yet, in the day of their efpoufals to Chrift, they are 
 fairly feparated from them, 2 Cor. vi 17. even as a 
 married woman ceafes to be any more a member of 
 her father's family, but becomes a member of her huf- 
 band's, Pfal. xlv. 10. 
 
 (3.) A new people. They are no more men of 
 the world, though in it, Pfal. xvii. 14. but heavenly 
 men, 1 Cor. xv. 48. They have another fpirit, Numb. 
 •xiv. 24 a new principle, ends, motives, and man- 
 ner of life. 
 
 2. The foul efpoufed to Chrift, being loofed from 
 the world, is fet in motion heavenwards, away from 
 
 I the 
 
p3 Of the Believers Life, as a going up, Sec. 
 
 the world, Pfal. Ixxxiv. e. 6. 7. That foul has begun 
 a new journey, is fet oir in the Chriftian race, that 
 it may obtain the crown. Thofe that are in heaven 
 have come to a fixed point of happinefs : thofe in hell 
 have come to a fixed point in mifery : as to thofe that 
 are in the wildernefs of this world, fomc of them are fit- 
 ting dill as in Sodom, fill the fire of God fall on them 
 arid confume them : others, even tiue believers, are 
 making away, as Lot out of Sodom, and as the Israel- 
 ites out of the wildernefs into Canaan. 
 
 3. The believer's journeying heavenwards is at- 
 tended with many difficulties. It is an up-going, and 
 that through a wildernefs. They that mind for hea- 
 ven, muff forego their own eafe, and lay their account 
 with troubles and trials of many forts. The way to 
 deOruction is broad and eafy : if men will but fit 
 (till, they will be carried quickly down the ftrcam in- 
 to the ocean of an eternity of wo. But if one minds 
 for heaven, he mufl force his way through many dif- 
 ficulties, Mntth. vii. 13. 14 & xi. 12. 
 
 4. The believer's pafiage to heaven is alfo n work 
 of time. It is not a leaping out of the wildernefs in- 
 to Canaan, but a going up out of it by degrees. It 
 coft Ifrael long forty years in the wildernefs. And 
 the believer is longer or fhorter kept in the wildernefs, 
 as feems meet to his God. Some are not long fet 
 upon the way, when they are at their journey's end : 
 others it cofts many a weary look to be at home. 
 
 5. Chriff is with the believer in the journey. It is 
 a weary land they have to go through, but they are 
 not alone in it, Cant. iv. 8. In the day the foul is 
 efpoufed to Chrift:, he is united to him fpirituaJly, and 
 that union once made is never broken again. So 
 that where-ever it is the believer's lot to go, Chrifl is 
 with him, if it were through fire and water, If. xliii. 
 2. He is never fo far from him, but that his faith 
 mav get hold of him, and he may lean on him. 
 
 6. Lofily, The end of this journey is a moil com- 
 fortable one. Though the travelling be uneafy, the 
 
 defigned 
 
How Believers ere brought unto the Wddermfs* 99 
 
 defigned place of reft is mod defirable, being Chrift's 
 Father's houfe, wheie the marriage is to be iolemni- 
 zed for ever, John xiv. 2. This is fumcient to bear 
 up the heart of Chrift's fpoufe through ali [he dimcu) 
 tiesof the road; fieb. xi. 26. efpecialiy confidering that 
 Chrift himfelf goes ail along with her, Heh. xiii. 5. 
 
 II. I fhall unfold the believer's life, as a going up 
 from the wllaerhefs of this world, typified by the 
 Ifraelites going up from the wiiduueis to Canaan. 
 And here I fhaii fnevv, 
 
 1. How they are brought unto the wildemefs. 
 
 2. How the believer is fet into it. 
 
 3. How be is going up from it. 
 
 4. The hardfhips and inconveniences of the road. 
 
 5. The advantages and conveniences of it. 
 Fir/?, 1 fhall (hew you how believers are brought 
 
 unto the wildcrnefs. The world is not a wildemefs 
 to them and in their efteem, till they be brought 
 out of the Egyptian bondage of their natural (fate. 
 Then, and not till then, they enter into their wilder- 
 nefs -ftate. And here one may remark thefe fix things. 
 
 1. As the Ifraelites who came out of Egypt, went 
 down into it in the loins of their fathers ; (o the elecl: 
 cf God were brought into their finful and miferable 
 ftate in the loins of our nrft father Adam, Rom. v. 
 12. And we are all born in that condition, and draw 
 our fir ft breath in that unhappy region. 
 
 2. The natural ftate of the elect is a ftate of bon- 
 dage and ilavery. Satan, as Pharaoh, is their prince 
 there, and holds them fait at their drudgery, Eph. ii. 
 2. 3. Ihey have many tafkinafters there ; as many 
 reigning lulls as there a:e in their hearts, fo many 
 taikmailers are there holding them to their work. 
 
 3. As Gcd, by the hand of Mofes the lawgiver, 
 and Aaron the high prieft, wrought the deliverance 
 of the Ifraelites ; fo, by the law and the gofpel, he 
 carries on the deliverance of the tlecl: out of their ftate 
 of bondage. The law ferves to awaken the finner, 
 
 I X and 
 
ioo Hew Believers are brought unto the JVilderne/s. 
 
 and fhew him bis danger ; the gofpel difcovers the 
 remedy : and the Spirit of God makes both effectual. 
 4 There is no lefs cppofltion made by Satan to 
 the fmner's delivetance from his fpiritual bondage, 
 than was by Pharaoh to the deliverance of the Ifrael- 
 ites He is loath to lofe his fubje£ts, loath to let his 
 prifoners go. How often does the field feerw to be 
 won, and a fair appearance that the poor miners 
 fhall be let go ? and yet there are new attacks to be 
 made before he will furrender. 
 
 5. Ordinarily, whenever the deliverance is fet a- 
 foot, the bondage becomes harder than ever before, 
 B.om. vii. 9. Satan then muflers up all his forces, 
 and rages more than ever, that he may make the foul 
 defpair of a delivery. Now is the foul hard befiead, 
 duties are bound on by the law laid to the conference, 
 under the p?in of the curfe, but no ftrength afforded : 
 fo the foul fees it muft make brick while no draw is 
 given. And by this means their corruptions are ir- 
 ritated, that they appear more vigorously than ever 
 before, Piom. vii. 5. 
 
 6. L t/t!y, But at the fet time, over the belly of all 
 cppofltion, God brings his elett out of their fpiri- 
 tual bondage into the wildernefs. There is a fet time 
 in the purpofe of Gcd for the delivery of every ele£fc 
 foul ; and as at the appointed time precifely Iirael 
 was delivered, Exod. xii. 41. fo are they, Jer. ii. 24. 
 And no fooner do they comply with the gofpel- call, 
 and leave the fpiritual Egypt, but as foon this world 
 turns a wildernefs unto them. And young converts 
 may lay their account with a hot purfuit from Satan to 
 bring themback again, even as fure as the Ifraelites met 
 with it from Pharaoh. But they may be affured, 
 that they (hall get fuch a deliverance as the Ifraelites 
 at the Red fea, which mail make them fing. 
 
 Secondly, I mall (hew how the believer is fet into 
 the wildernefs. When once converting grace has 
 made a fair feparation betwixt the {inner and the 
 world, prefently he enters into a wildernefs- ftate. 
 
 1. He 
 
How the Believer is fet into the Wilde rnefs. ioi 
 
 i. He cares not for the world as he was wont, Gal. 
 vi 14. Grace opening the eyes, the world appears 
 in its own colours, no more a fruitful field, but a 
 barren wildernefs. The pleafanteft fpots in it appear 
 lions dens and mountains of leopards. Its bed fruits 
 appear as the apples of Sodom, fair to look at, but 
 being handled fall to afhes, Pfal iv. 6. 7. He fees 
 there is no reft for his heart in it, and therefore muft 
 look above and beyond it. The men of the world are 
 no more his choice ; their way and manner of life he 
 can no more away with. 
 
 2. The world cares not for him as before, Gal. 
 vi. 14. No fooner does a foul begin to look heaven- 
 ward, but preiently the world turns a itrange world 
 to him, John xv. 19. He mud be content to dwell 
 ale ne, and not to be reckoned among the nations, 
 He bears the image which they hate, he is entered 
 on a courfe oppofite to theirs : and fo the friendship 
 breaks up. And he may lay his account with all the 
 opposition they can make him with tongue and hand* 
 
 3. Then it becomes, by God's appointment, the 
 place of trial for him, as the wildernefs was to the If- 
 raelites > Deut. viii. 2. God could have taken his peo- 
 pie a nearer way to Canaan than the way he led them 5 
 but for their trial he led them fo long in the wilder- 
 nefs. So he could carry each believer ftraightway to 
 heaven after their converfion : but he will have them 
 pafs their trials before they come there : fo they muft 
 be content to take up their crofs and follow him, and 
 fo long Hand candidates for glory, while one trial is 
 put to them after another •, trials that will prove the 
 reality and ftrength of their graces, the multiplicity 
 of their corruptions, and remaining vigour of them. 
 
 4. Laftlyt It is no more his home, or his reft j but 
 the place of his pilgrimage, of his fojourning,. the 
 place he muft travel through in his way home to his 
 eternal reft, Heb. xi. 13. He muft look on himfelf-. 
 as upon a journey, one that is not to ft ay here, but 
 mail be going forward to the heavenly country. 
 
 I 3 T&irdiji 
 
102 How the Believer is going up 
 
 Third/y, I (hall fhew how the believer is going up 
 fiom the wildernefs. He is going up from it, 
 
 i By the courfe of nature, which is fwift as a poft, 
 a fhip, and as an eagle's fiight. It is but a little 
 time, and believers will be at their journey's end. 
 Every day fets them a good way nearer their eternal 
 reft, Rom. xiii. n. If the days be evil, they are but 
 few, and will foon be over. It is tiue, that by this 
 way the wicked are going ou: from the wo'rld too, 
 but they are not going u.p> but down into defu action. 
 
 2. In the habitual bent of his heart and arrectionsV 
 Believers hearts are turned of! the world, and fet on 
 things above Their face is homeward, their heart 
 is there before them •> for Chrifi is there, their trea- 
 fure is there. Hence they are faid to be thofe who 
 love Chriji's "ppearing y z Pirn. iv. 8 and look for 
 him, Heb. ix. 28. So while the carnal man is glued 
 to this world, and deiires no better heaven than what 
 is here, they are going a\*ay from it in affection and 
 defire. 
 
 But it may be the cafe of fome gracious fouls, that 
 they cannot fay, they are thus goir.g up from the 
 world, nay it is a terror to them to thiiih of going out 
 of it. I anfwer, There is a twofold ciefire to be a- 
 way from the world, and to be with Chi i r. ( 1 ) There 
 is an explicit defire, like a rofe full fpread. duch was 
 th.it of Paul, Phil. i. 23. 1 dijire to depart^ audio be 
 ivith thrift Thi^ is found in believers, when they 
 are not only in the exereife of grace, but have a full 
 ciTuianC' of their ete:nal falvatien. This makes the 
 foul go up with full foil out oi the world. (2.) An 
 implicit defire, which is like a rofe bud, where the 
 leaves are to be found, if it be opened, though in the 
 mean time they aie covered, not being yet fo ripe as 
 to fpread. This is found in believers, if they be at 
 til in the exereife of grace, although they be in the 
 dark as to their Hate. Jt is found in the groaning be- 
 liever, who i? groaning under the remains of fin, and 
 would fain be free from them, groaning under want 
 
 cf 
 
from the Wildernefs, 103 
 
 of communion with God, and would fain have ir, 
 and that fo as not to be interrupted any moie, Rom. 
 vii. 24 The L' rd rebels the language of thefe groans 
 fo, and there wants only a full affurance of eternal 
 happinefs to make it plain language to the foul itfelf. 
 Se : 2 Cor v. 4. And thus the believer is going up 
 from the n rldei res, though with the wind in his iace. 
 
 3. In prcgreffive fanctiheation, Prov iv. 18. By 
 
 faith the foul is fet on the wav to Immaniiel's land : 
 
 j 
 
 it knits him to Chrii't the perfonal way, it feti him to 
 holinefs of heart and i;re, the real way, or the walk- 
 ing iii the way, Col. ii. 6. And the believer goes 
 on while he goes forward in holinefs, efpecially when 
 he is growing, adding a cubit to his fpiritual ftature r 
 2 Pet. iii. nit. This going up appears, 
 
 (1 ) trr mortification, when the believer is dying 
 to (in, getting his former lulls weakened, R>m. viii. 
 13. Mortification is the daily talk of a behever : the 
 weeds oi con uption in the heart are never io plucked 
 up ; hut they will be ready to iprout again. Thefe 
 Ganaanites are left in the land, that the believer 
 may never be idle, but watcn their motions and bear 
 them down. 
 
 (2.) in vivification, in living to righteoufntr., when 
 the foul holds forward iri the way of duty over the 
 belly or all opposition, efpecially in a holy and hea- 
 venly frame, going on in them with vigour, whe- 
 ther it be doiog; work or fbffering work, Can:, iii. 6. 
 The loul married to Chriit is to be for b\m s accord- 
 ing to the law of marriage, Hof. iii. -;. ^s wt live by 
 him, fo we mult live to him. This was Paul's practice, 
 Phil i. 21. Vo me to live is Lhrijt. More particularly, 
 
 4. In obtaining victory over the world, 1 John 
 v. 4. The* world is an enemy to all that are fet to go 
 up from it. And many times it prevails to retard 
 their courfe: they are in it travelling in a itony, yea 
 and thorny way, where there are many things to 
 take hold of them, and hold them ftill : fo that they 
 are in hazard of being entangled In the wildernefs. 
 
 In 
 
104 Tfo Picture of a Believer 
 
 In this refpecl a believer goes up from the wilder- 
 nets. And O but the picture of a believer thus go- 
 in., up from the wildernefs is a beautiful one, Cant. 
 iii. 6. Who is this that cometh cut of the -wildernefs 
 like pillars of f moke i pet fumed -with myrrh and frank- 
 iiicenfe % with all powders of the merchant? I (hall 
 cflay to draw it in a few particulars. A believer e- 
 fp< ifed to Chrilt, and thus going up from the wil- 
 dernefs- world, is, 
 
 1. One who is keeping off from mixing with the 
 men of the world, the natives of the weary land. 
 Conyerting grace plucks them out from among them, 
 and lets them over to ChrifVs fide ; and efUblifhing 
 grate keeps them from mixing again, Pfal xii. 7. 
 'Inert is a generation or God's wrath in the world, 
 and they are labouring to fave thcniielves trom them, 
 AcT ii- 40. They aie defer ters of their company, 
 flu nning unnectflary felli wil ip with them ; iur they 
 kni w, that a tompanton of jo. s jball />. dejtroyed t 
 Pn.v xiii .0. And thty confer t with thofe who are fol- 
 lowers of the Lamb, companions of :hot. j t h. ie.;r God. 
 
 2. He is holding off f;om the ways of the world, 
 Pfal. xvii. 4 In the wildernefs- world there are many 
 ways, all of them leading to and terminating in fome 
 part of the wildernefs; fome to the world's wealth, 
 honours, perce, <bc. But there is one way that leads 
 out of it, and teiminates iu the heavenly Canaan. 
 The throng of the world goes in theft many ways: 
 but the believers, and they only, take the pilgrim's 
 way, which does but lie thiough it, neither btgin* 
 ring nor ending in the country \ and the grafs may 
 grow on it for the natives, they never fet a foot on it, 
 li. >xxv. 8. The men of the world ply them to turn 
 them afide, and take theii way *, and if they catch 
 them napping, they readily get them off: but the 
 traveller towards Zion fays as Ifrael to the king of 
 Edom, We -will go by the king's highway, we will not 
 turn to the right hand nor io iha UJt, Numb. xx. 17. 
 
 3. He 
 
going up from the Wildernefs* 105 
 
 3. He has a low efleem of the world's wlfdom, 
 and holds off from it as from a falfe light that would 
 lead the traveller into a quagmire, 1 Cor. Hi. 18. 19, 
 Carnal wifdom has often been the ruin of Chrift's in- 
 terefts in the church, and in the private cafe of Chri- 
 ftians ; leading into a betraying of truth and purity; 
 procuring outward peace, but wounding one's con- 
 fcience, and diihonoiuing God. But they that are 
 going up from the wildernefs, will be no admirers of 
 the world's judgement in the matter of truth and er- 
 ror, fin and duty: for the generality of men have 
 ever been, and will be, in that cafe, blind men judging 
 of colouts. And it is a dangerous thing to be carri- 
 ed away with the ilream, Eph. ii 2. A man that has 
 no heart to keep off a way, becaufe it is a way that is 
 in vogue in the world, and will always row with the 
 ftream, is not going up from the wildernefs. The 
 fear of the world's putting the fool's cap on one's 
 head, makes many a carcafe fall in the wildernefs. 
 
 4. He is keeping up a holy contempt of the world's 
 good thing?, Heb xi. 24- 25. Its profits and plea- 
 sures are finking in their value with him; he counts 
 them but lofs and dung, that he may win Chrift, Phil, 
 iii. 8. To a gracious foul going up from the wilder- 
 nefs, the bed things the world can afford, are fo light- 
 ly efteemed, that he will hot think them worth pains 
 to go off the King's high-Way for them, as Numb. xx. 
 17. We .will not pafs through the fields , or through 
 the vineyardsy neither will we drink of the water of 
 the wells ; while others allured with thefe baits, fall 
 into one mire aftei another, and quit the travelling 
 company, as Demas did Paul. 
 
 5. He is refolute to make his way through the 
 world's ill things, to follow the way of God through 
 good and bul report, Rev. xiv. 4. He is neither to 
 be bribed nor boafled by the world out of the way of 
 his duty, Cant. viii. 7. Many waters cannot quench 
 love y neither can the floods drown it : if a man would 
 
 give 
 
ic6 The Hardfhips of the Wildernejs-road. 
 
 give all the fub (lance of his houfe for tove, it would ut- 
 terly be iontcmred. Hit feet zrefbod with the pre pa- 
 latini of the gcf r c! o) v peace % and blow what weather 
 it vi ill, he muil hold on till he be at his journey's end. 
 6. La/cly y ills eyes are upon the other world ; they 
 are fixed en the prize, and running that they nray ob- 
 tain it, Htb. xi. 76. Their converfation is in heaven ; 
 they are habitually minding heavenly things ; their 
 Jiions are fet not on things on the earth, but on the 
 things that zre above. But I proceed to confuler, 
 
 Fourthly^ The haidfhips and inconveniencies of the 
 vildemefs read, which the believer mull lay his ac- 
 count with, while he goes up from r he wildernefs. 
 
 t. It is <7 iveary land which the traveller has to go 
 through, while he is going up from the wildernefs, 
 \[ xxxii. 2. David calls the whole of it, the hcuje of 
 his pilgrifttage. However lightly the, natives, the 
 men of the earth, may live in it, there is never one 
 born from above that is travelling through it, but it 
 is a weary land to them. It. was a weary time the 
 lfraelites had of it in the wildernefs ; their patience 
 fcon began to wear out. -And there is never a child 
 of God, but fdmetirfte or other he has his fill of it, 
 and being wearied longs to be at home The Son 
 of God himfdf, we find, wearied here, John iv, 6. 
 2. It is a road that lies through a wafte, affording 
 no provide n, Dtut. xxxii. 10. When fin entered in- 
 to the vvcild, a withering curfe followed on the back 
 ol f:n, and turned the pleafant land into a wafte, barren 
 place. There was a bltffnig in eveiy thing in it be- 
 fore, but now every thing is embittered in it. There 
 is enough to raiie the appetite of lulls, there are hulks 
 enow lor them to feed on: but there is nothing in ic 
 to fill the foul, that \b the produce of the country : 
 and therefore the natives, though they are always 
 feeding, thty are never full. The lfraelites would 
 have ftarved in the wildernefs, if they had not been 
 fuiniflied from another quarter ; for there was nei- 
 thei meat nor drink tnere for them. 
 
 3 . i t 
 
The Hard/hips of the Wildcrnef-road. icy 
 
 3. It is an howling wildemefs which they have to 
 go through, Deut. xxxii. 10. becaufe of the wild 
 beafts that haunt there, Cant. iv. 8. devils, and wicked 
 men influenced by the devil. Sometimes the travel- 
 ler muft hear them roaiing, Pfcl. Ixxiv. 4. threaten* 
 ing to devour and fwallow them up, and to make 
 the name of Ifrael no more to be remembered, as the 
 Egyptian wild heaft did, Lxod. xv 9. / will purfue, 
 I will overtake, I will divide the fpoil : my lufl foall 
 be fat is fie d upon them, I will draw my J word, my hand 
 fh'all deftroy them. Sometimes he is entertained with 
 their yellings, Jer. ii 15. Their blafphemies, re- 
 proaches againft God and his caufe, their contradict- 
 ing of the truths of religion, what are they but yellings 
 of the wildemefs, as ungrateful to holy ears as the yell- 
 ings of beafrs in the night? Sometimes he muft find 
 them tearing him, his name, reputation, fubftance, 
 yea and his flefh fometimes, Pfal. xxxv. 15. 16. 
 
 4. They muft lay their account with fcorching 
 heats in it. Such was the wildemefs to Ifrael, for 
 which a cloud covered them by day. While they 
 are upon the road through the wildemefs, they are 
 liable to fiery heats of defertion f'om heaven ; to fiery 
 heats of temptation from hell, Eph. vi. 16. fiery 
 trials of perfecution from men, t Pet. iv. 12. and 
 fiery heats of contention and divifion, the fire coming 
 from the altar, Rev. viii. 5. AW which make tra- 
 velling Zion-ward to be very hard ; and the more 
 hard, the greater thefe heats are ; which puts the 
 fpoufe of Chrift to that prayer, Cant. i. 7. Tell me, 
 thou whom my foul love th, where thou feedeji, where 
 thou makeft thy flock to reft at noon. 
 
 5. It is a fickly place through which their way 
 lieth. Many a groan was in the wildemefs while 
 Ifrael was in it: fometimes there were fiery ferpents 
 biting them, and fometimes a plague confuming 
 them, fo as many carcafes fell in the wildemefs. 
 No lefs fickly a place is this world to the fpiritual 
 travellers. It is a heavy difeafe that is on them there, 
 
 even 
 
Xo8 The HardfJjips of the Wildernefs- road. 
 
 even a whole body of death, Rom. vii. 24 It af- 
 fects and indifpofes the whole man. 1 hey are liable 
 to frequent rebpfes; and O the malignant influence 
 it has on their journey, unfitting thtm for it, and at 
 beff. cauf'ng them to go up but veiy flowly ! 
 
 6. It is a difficult way through the wildernefs. The 
 road the travellers muft go will try their patience, their 
 ftrength, <bc- They that muff needs have an eafy way 
 through the wildernefs, muft take the way that leads 
 down to the pit, not the way that leads up to lmma- 
 nuel's land. 
 
 (1.) It is all upward, which fcares mofl men at it, 
 Pfal.xxiv. 3. Who fjall afcend into the hill of the Lord? 
 The way to heaven is up the hill, the way to hell 
 down the hill. 
 
 (2.) It is a narrow way, Matrh. vii. 14. Multi- 
 tudes walk in the broad way, and there they get room 
 enough, life- room, heart- room, confcience-room. 
 But the King's highway has no fuch room in it, 
 which obliges the travellers to take good heed to their 
 feet, Eph. v. 15. And conndering how rafh we 
 are naturally, how weak-hraded, falfe-hearted, how 
 narrow the road is, how loofe the giound about it is, 
 it is no great wonder that many of the travellers catch 
 fuch falls, as make them go halting to the grave, 
 Pfal. li 8. 
 
 (3.) It is a hard and rugged way ; and therefore they 
 muft have leg-harnefs, as foldiers had to preferve 
 their feet from ftones and roughnefs in the way of 
 their march, Eph. vi. 15. There are many difficul- 
 ties to go through, which will need refolution and un- 
 daunted courage. 
 
 (4.) It is a way wherein many fnares are laid for 
 them. In every lot in the world, and in the moft 
 innocent things, there are fnares wherewith we may be 
 caught. And fometimes men are bufy making Inares 
 for us in the way wherein we walk. 
 
 7 It is a very folitary road, there is not much 
 company to be got in it, Maith. vii. 14. ifrael tra- 
 velled 
 
The Hard/hips of the Wudtrnefs-road. i'op t 
 
 veiled alone through the wiidernefs, fa ve that a mixed 
 multitude joined with them, that they were much the 
 worfe of, and whofe carcaffes fell in the wiidernefs. 
 See how Micah complains for want of company on the 
 road, Wo is me ! for I am as -when they have gather' 
 ed the fummer -fruits, as the grape- gleanings of the 
 vintage : there is no clujler to eat ; my foul defired the 
 Jirfl-ripe fruit, Micah vii, i. In Elijah's days there 
 weie fo very few upon the road, that he thought he 
 had been alone upon it ; he had fo little help of the 
 feven thoufand, that he knew not of them, Rom. xi. 
 3. 4. At this rate the fpiritual traveller has few, 
 
 (1.) To take a lift of his burden, Gal. vi. 2. Alas! 
 we are in a (trange world, where there are many to 
 lay a load above the burden, but few to take a lift 
 of it. 
 
 (2) To confult with when he conies to a difficult 
 {ftp There are many fuch fieps that Christians 
 will meet with in their way to Zion, efpecially when 
 a mift rifes in the wiidernefs. And it is no fmall 
 mercy to have honeft and tender men to advife with, 
 and to have theii fympathy and prayers. But of all 
 thefe there is great icarcity in the wiidernefs. 
 
 8. Laflly, It is a road, wherein they muft meet with 
 armed enemies come forth to attack them, and ruin 
 them. Pharaoh and his army purfued the Ifraelites 
 in the wiidernefs, Exod. xiv. 3. Amalek fought 
 them, chap xvii. 8- both types of the devil and his 
 agents. The Chriftian life is a fighting life, 2 Tim. 
 iv. 7. All is not done when they are converted, they 
 muft fight their way through the wiidernefs to Ca- 
 naan, and fo fight as to overcome, Pvev. iii. 21. The 
 concluding of their peace with God in Chrift, is pro- 
 claiming of war againft the devil, the world, and the 
 flem : fo they mult put on their armour, if they would 
 make their way through the wiidernefs. 
 
 Fifthly, I now come to fhew the advantages and 
 conveniencies of the wildernefs-road. The people of 
 God, while in the wildernefs-world, have as much 
 
 K allowed 
 
no The Conveniences cf the V/ilkrr,efs?road. 
 
 allowed them from heaven as may balance the hard- 
 i 1 1 i p 3 of the vvildernefs. 
 
 i. The pillar of cloud to £o before them in the 
 wildernefs; of which we have an account, Exod. 
 xiii. 20. 2 i . 72. An i they took their journey from SuC~ 
 coth, and encamped in Etham, in the edge of the wil~ 
 dernefs. Jnd the Lord went before them by day in a 
 pillar of a cloudy to lead them the way ,- and by night 
 in a pillar of fire, to give them light : to go by day 
 andliight. He took not away the pillar of the cloud 
 by day y nor the pillar ofjire by nighty from before the 
 people. It was a type of Chrifl:. He leaves them 
 not alone in the wildernefs-world. Our Lord Chrifl: 
 is upon the head of the travelling company, Cant, 
 iv. 8. and will be fo till he have them all home. 
 And this is fufficient to compenfate the folitarinefs of 
 the way. 
 
 The pillar feems to have been a fiery cloud, Exod. 
 xiv. 20.; the cloud reprefenting Chriii's human na- 
 ture, the fire his divine nature : and to have been 
 but one pillar, Numb. ix. 15. 16.3 Chrifl: one per- 
 fon in two diftinct natures. A God vailed with flefh, 
 is the believer's company in the wildernefs at all 
 times: and even the man Chiift travelled the wilder- 
 nefs-road himfelf too. 
 
 It had a dark fide to their enemies, but a light fide 
 to the Ifraelites, Exod. xiv. 20. Believers fee a glory- 
 in Chrifl: which the blind world fees nothing of, and 
 therefore will not go up with him from the wilder- 
 nefs. The carnal world wonders at the believer's 
 waygoing from the wildernefs: alas! they fee not 
 what he fees, the light fide of the cloud goes before. 
 
 Now the cloudy pillar had a fourfold ufe to the If- 
 raelites in the wildernefs, in a fpiritual fenfe made 
 good by Chrifl: to his people in the wildernefs-world. 
 
 (1.) They had the fignal for marching or halting 
 from it, Numb. ix... 1 7, isc* Their motions were di- 
 rected by its motions. Thus the travellers from the 
 wildernefs-world are di/ettcd by Jefus Chrifl: iheir 
 
 Lord 
 
The Conveniences of the WiUemefs-road, ill 
 
 Lord arid Head, on whom the truft cf bringing them 
 fafe to glory is devolved, If lv. 4. Behold, 1 h.ive 
 given him for — a leader and commander to the people. 
 They mud not ftir till he give them the fign, though 
 all the world, frkhds or foes, mould cry, March : 
 if they prefume to do it, the ejoud of glory will ftay 
 behind them, and they will fine) fhemfelves entangled 
 in the wildernefb. They mult not fit (till when 
 he gives them the fign to march, though all the world, 
 fi iends or enemies, mould cry, Halt: if they do, 
 they will find the cloud of glory will leave them, 
 and their reft be blafted. Here lies their fafety in 
 the wildernefs, in obferving the word from Heaven. 
 
 (2.) It led them in the way, Exod. xiii. 21. They 
 would foon have miffed their way in the pathlefs wil- 
 dernefs. So our Lord Chriit leads his people in their 
 way through the wiHernefs-world, If. lv. 4. In the 
 wildernefs there are many by-ways, many to lead the 
 travellers off the way, befides a wandering difpofition 
 in their own nature. They will never get through 
 fafe, who take the guiding of themfelves ; but they 
 who keep their eye on the cloud of glory before them, 
 ftia.ll get through the moil difficult fteps of the wil- 
 dernefs- road, Prov. iii. 5. 6. 
 
 He leads his people through the wildernefs, (1.) By 
 his word, which they muft take good heed to, as that 
 which determines the way, If. xxx. 21. By his word 
 he chalks out the path through the wildernefs, and 
 whatever agrees net therewith is but a by way, it is 
 not the Kind's highway, If. viii. 20. To the law and 
 to the tejfimony : if they /peak not according to this 
 ivord, it is becaufe there is no light in them. (2.) By 
 his example, which is the marks of his own feet up- 
 on the way, 1 Pet. ii. 41. Thefe we fliould narrow- 
 ly obferve, that we may follow ihem: hence fays 
 our Lord himfelf, Matth. xi. 29. Learn of me, for t 
 am meek and lowly in heart. We are apt to fol low- 
 example ; whofe example fliould be {o dear to us as his, 
 who is our Father, Matter, Hufband? &c. That we 
 
 K 2 might 
 
112 The Conveniencies g/ the Wildernefs-road. 
 
 might know how to walkthrough the wildernefs, God 
 himfelf came down from heaven, and in our nature 
 •walked through it. (3.) By his providence, which duly- 
 compared with the word, contributes much to clear 
 the way, Pfal. xxxii S 1 will injlrutl thee, and teach 
 thee in the way which tboujhalt go : 1 wll guide thee 
 with mme eye. Ye are to be then careful obfervers 
 of providences, which are really way-marks in the 
 wildernefs, Pfal. cvii. ult (4.) By his Spirit, which 
 renders all the reii effectual, John xvi. 13. When he 
 the Spirit of truth is come, he will guide you into all 
 truth. He illuminates and caufes to fhine, the word, 
 Chrift's example, and providences. He illuminates 
 the traveller too, as well as the way ; difpofc?., moves, 
 and efficaciouily leads the traveller on his way. 
 
 (3 ) It was a (belter to them from the heat of the 
 fun by dry, Pfal. cv 39. And fo Child (belters 
 hi- people from the fecrching heats in the wildernefs, 
 If. xxxii. 2. & iv. 6. Let the heat of defertion, temp-* 
 tation, contention with men, and perfecution, be 
 never fo great; Chrift locked to by faith will be a 
 fefneient fconce, Cant. i. 7. Many a time the gourds 
 of created comforts are withered when the fun is hot- 
 ted in the wildernefs. Sons of men are found vanity 
 and a lie. But ChiiiVs (badow is ever broad and re- 
 freshing, Cant. ii. 3. and the traveller can never come 
 amifs to it. 
 
 (4.) It was a light to them, by night, Exod. xiii. 
 2 1. There is many a dark night in the wildernefs ; 
 and it is fometimes the lot of the people of God to 
 travel in the night, as well as it was that of Ifrael, 
 Numb. ix. 21. But Chrift is a light to them in the 
 darken: hour of the ni^ht •, hence David could fay, 
 Pfal. xxiii. 4. Tea, though I walk through the valley 
 of the fhadow of death, I will fear no evil : jor thou 
 art with me % thy rod and thy Jlaff they comfort me. 
 Sometimes the fun (bines fair, and then there is no 
 debate about the way : at other times a milt and 
 daiknefs fits down on the wildernefs, and then many 
 
 are 
 
The Conveniencies of the Wildemefs -road. 113 
 
 are put to a ftand •, then is a time of wandering, 
 Humbling, falling over this and the other precipice 
 in the wildemefs. Many are lying fallen, and others 
 come up and fall over them ; and all becaufe of the 
 darknefs- What way can one get through in fuch a 
 time? Why, let them keep their eye on Chriit the 
 pillar of fire, and they Avail have light in. the midifc 
 of darknefs, Job xxix. 3. 
 
 2, They have provifion allowed them from heaven 
 in the wade wildemefs. And that mutt balance the 
 fcarcity and want there The King's country affords 
 them provifion for their journey. Ifrael in the wil- 
 demefs were provided both with meat and drink ;. 
 and fo are they that are going up from the wildemefs. 
 of this world. In the wildemefs there is, 
 
 (i.) Manna for them to eat, even Jefus Chrift,, 
 to be fed on fpiritually, John vi. 48 — 51. the only 
 bread that can fatisfy a foul. When the Egyptian 
 provifion is (pent, the foul can no longer feed on the 
 hulks of the world, then the manna falls, the foul 
 taftes the fweetnefs of Chiift, in his perfon, offices,, 
 and benefits. It falls down about their tent-doors in. 
 the word of the evei lading gofpel, exhibiting Chrift: 
 with all his benefits to the foul : and it is gathered and 
 ate by the application of faving faith, believing Chrift 
 to be offered, and taking Chriit to itfelf, believing; 
 that it {hall have life and falvation by him. And 
 the more clofe, confident, and allured this applica- 
 tion is, and the lefs mixed with doubting, the more: 
 the foul is fed. 
 
 (2 ) Water out of the rock for them to drink;,, 
 Exod. xvii. 6. This Rock is Chrift, 1 Gor. x. 4. The- 
 Ifraelites might have perifhed in the wildemefs for 
 want of water, had it not been brought out of the- 
 rock: fo had finners perifhed, but that the blood oF 
 Chrift was (bed for their life. Behold Chrift fmitten, 
 by the law, before he could be drink to 'our fouls.— 
 Coitly, provifion for the travellers ! this is their pre- 
 "Vifion till they come to Canaan's land* 
 
 K 3 3. Sc maimer 
 
114 Tk c Conveniences of the Wildernefs-road, 
 
 3 SomeMrr.es they are allowed a fong in the weary 
 lai d, tor their comfort and recreation by the way, 
 Pfa) cxix. 54 Thy ftatutes have been my fangs in the 
 ha- ft of my pi'grimage. We fii.d Ifrael in the wil- 
 der tefs often ten: plaining, groaning, and mourn- 
 irg; that is the ordinary in the wilderncfs-world ; 
 but teldem ftriging, that is refer ved for the exercife 
 in the prcmifed land. Yet 1 find Ifrael iinging in 
 the wildernefs three times. 
 
 (1.) At their entry into the wildernefs, juft after 
 thty came out from the R.ed fea, Exod. xv. b<> young 
 converts frequently have a parcel of pleafant days at 
 their fii it fetting off in the wildemtfs-j^urney, Hof. 
 ii. 14. Religion is new to them ; they are like men 
 newly brought out of a dark dungeon., to whom the 
 light has a double fwectnefs ; and the Lord even fo 
 deals with them, as fathers with their children who 
 are learning to go, holding cut an apple to them, 
 ■which they are not to expecl when they are more 
 confirmed : and further, it is even to fit them for the 
 hardfhips which they are afterwards to meet with. 
 
 (2.) When they were far on in the wildeinefs, and 
 had been long in it, they fang upon the occafion of 
 God's giving them a well without theii compbinmg, 
 01 fo much as afking for it, Numb. xxi. 17. 'Then If- 
 rael fang this fong, Splint? up, ivelU fing ye unto 
 it. Many a heavy day had gone over their head 
 between that and the laft fong they had bad, (I reck- 
 on not their fong at the idolatry, of the golden calf, 
 Exod. xxxii. 18. which ended in forrow). The 
 fiery ferpents had been among them a little before. 
 Yet God made them fing again. Thus fometimes 
 God furprifes the travellers wkh mercy after many a 
 heavy day, that they think they will never fing more, 
 and their fouls have forgotten joy: yet he caufes them 
 take down their haips from the willows, and puts a 
 new fong in their mouth ; while he caufes the weils 
 of falvation fpring up to them. 
 
 ^3.) In their laft flation in the wildernefs, when 
 
 they 
 
The' Convent en cies of the Wildernefs -road, 115 
 
 they were encamping by Jordan, before they palTed 
 it, Dent, xxxi 22. and chap, xxxii. It was iorty 
 years betwixt this and their flrit fong Thus they 
 may have a weary time of it through the wildernefs, 
 who yet, when they come to the Jordan of death, 
 fhall be made to fing there, the fweeuft fjng that 
 ever they fang, like the fwan tinging iweeteit when 
 a dying. The nearer the rivers come to the fea, they 
 are the fooner met by the tide. Motions in nature 
 are fo much the fwifter as they come nearer the cent 
 tre. And it may be a very cloudy day in which the 
 fun fhall fhine brighten" at its fetting, Zech. xiv. 6. 7. 
 
 4. The Lord is their banner in the wildernefs, and 
 fo they may be fure of victory, they (hall be conquer- 
 ors in the war, Exod. xvii. 15. Though they muft 
 fight, yet Chrift the true Jofhua is upon their head; 
 he fits in heaven, who has the balance of victory in 
 his hand ; and he is their friend, and the caufe is his 
 own Nay, they fhall be more than conquer©! s. 
 Iftael was armed with the fpoils of the Egyptian ar- 
 my, and Sihon and Og's lands they got poiTeffion of. 
 Though the believer's battle with the world, the de- 
 vil, and his own corruptions be fore ; yet the ipoils 
 thereby gained are fweet, Pial. Ixxiv. 14. They pio- 
 -duce iweet cxperiei;ces of the Lord's goodnefs, Kom. 
 v. q. 4. Jacob was a man whofe life had more trials 
 than any of the Patriarchs \ but as true it was, it had 
 more (ignal experiences too. 
 
 5. There is healing in the wildernefs for them, for 
 the wounds got there, i here art fiery flying ferpents 
 to biie the people there, and they cannot mils the 
 bites of the old ierpent now and then, nut there is 
 the brazen ferpem to look to and be healed : the 
 ordinance relative thereto, we have, Numb xxi. 8. 9. 
 And the Lord jj id unto Mejes, Make thee afieryfer- 
 pent, and fet it upon a pole : and it Jhall come to pafs y 
 that every one that is bitten , ivhen he koketh upon it y 
 jhff.il live, And Mojes made a Jerpent of brafs y and 
 put it upon a pde ; unci it came topafs, that ij a jer- 
 pent 
 
1 1 6 The Conveniencies of the Wildernefs -road, 
 
 pent had bitten any man, whn he beheld 'he ferpent of 
 brafsy he lived. This wildei neis- world is the haunt 
 of the old ferpent, hib prevailing temptations are his 
 bires, the guilt remaining (tings and galls the con- 
 ference: but Jefus Chrift lifted up on the crofr, and 
 on the pole of the gofp 1, being looked to b- faith-, 
 they are healed, If. xlv. 22. So If xxxiii. ult. The 
 inhabitant Jhall not fiy % 1 am Jiek : the people that 
 dwell therein /ball be forgiven their iniquity. And 
 bow often foever they be bitten, ftill the look of faith 
 will be a healing look. 
 
 6 Lajily, We muft not forget the tabernacle in the 
 wildernefs, which was the comfort of the godly If- 
 radites there There they had their llattd meetings, 
 and wben any thing more than ordinary ailed them 
 in the wildernefs, they ufed to draw towards the ta- 
 bernacle. 1 he tabernacle of gofpel-ordinances is the 
 great comfort or the travellers towards Zion. I ib all 
 only obferve, that, 
 
 (1.) If was the place of meeting, namelv, with 
 God. The cloud of gloiy refted on it, and thence 
 God fpake Gofpel* ordinances are the phce of meet- 
 ing betwixt the Lord and hi:- people in this wilder- 
 nefs world, Prov. viii 34 ^5 and therefore they are 
 even the pleafanteft things in the wildernefs. 
 
 (z.) It was coarfe without, but iich and fine with* 
 in There was the golden candleftick, t,he fhew~ 
 bread table, incenfe-ahar, ark, err. All which be- 
 lievers have in Chrift enjoyed in he ordinances. 
 
 (3/) La/ihy It was a moveable uid Sender thing. 
 The tabernacle of gbfpel -ordinances is fo. BuC 
 where-ever the Israelite* went in the wildernefs, they 
 took the tabernacle with them And the travellers 
 to Zion, go where they will, dare not le ve their re- 
 ligion, or their duties behind them. '1 he tabernacle 
 was often temoved in the wildernefs ; but where it 
 went, they went : none have a taek of the goipel ; 
 but where-ever it goes, the travellers will go afrer it, 
 coil what it will. Coarfe fare and hard lodging with 
 
 the 
 
Inferences frGtn the Dotlrine, 117 
 
 the gofpel, will be by them preferred to the world's 
 advantages without it. The tabernacle was fuited to 
 the wildemefs, they had no temple there, that was 
 refer ved for the prorrrrfed land of rcit : but in heaven 
 they ihull have it, Rev. iii. 12. 
 
 I proceed now to the practical improvement of 
 this fubjea 
 
 Use. I, Of information. From what is faid we 
 may draw the following inferences. 
 
 r. The people of God need not be furprifed, that 
 they meet with many hardfhips and trials in the 
 woild, and that it is a ftrange world to them, John 
 xvi. nit While they are in it, they are in a wilder- 
 nefs. How then can they expecl; other than a wil« 
 dernefs-life r That the defert is to be turned into a 
 paradife, no body expects: why then look we to fee 
 the world other than a wilder nefs, if we mind for 
 heaven ? Thefe things are ufeful, 
 
 (1.) To keep believers from fitting down in it, as 
 their dwelling-place, Cant. iv. 8. or refiing-place. 
 A fmiling world hugs many to death in its embiacesi 
 and the eafe many find in it fo charms the carnal 
 heart, that the promifed land is forgot, Matth xvii. 4, 
 
 (2.) To quicken their pace out of it, and fo -work 
 together for good to them, Rom. viii 28. As a boif- 
 terous wind blowing on the back of the traveller makes 
 him fometimes run, while otherwife he would walk : 
 fo afflictions and trials put the believer to his duty, 
 when he would not otherwife apply to it, and wean 
 his heart more from the world, Micah vii. 7. There- 
 fore I will look unto the Lord : I will wait for the Cod 
 oj c my fa Iv at ion : my God will hear me. 
 
 (3.) To make heaven more defirable, 2 Cor. v. 4. 
 Thrir toiling they meet with on the fea of this world, 
 makes them long for the fnore, Job vii. 2. And as 
 reft is not fo fweet to any as to the weary, nor meat 
 as to the hungry : fo heaven mult be the more fweet 
 in the enjoyment, that the believe! has a weary life here. 
 
 2. They 
 
1 1 8 Inferences from the Dotlrine. 
 
 2. They have good reafon to bear all the hardfhips 
 of their wildernefs-lot patiently, and with Chrillian 
 fortitude and chearfuJnefs. And thr.t, (i.) Becaufe 
 they will not laft, they will be over ere long ; they 
 are going up from the wilderntfs. What inconve- 
 niencies are upon the road, the traveller matters not 
 muck) becaufe he is not to flay with them. He may 
 wonder indeed how people can dwell in a place to him 
 fo unpleafant : but it is but a light thing to him, be- 
 caufe he is only a paffenger. Indeed it is no wonder 
 that the world's hard mips be intolerable to them, 
 who have no oiher portion but the things of the world : 
 but they cannot be intolerable to the believer, who- 
 has a better portion, even one in heaven (2 ) Be- 
 caufe the heavenly Canaan which the wilder neffi" 
 road leads to, will make amends for all : God (ha.ll 
 then 'wipe away all tears from their eyes ; and there 
 fhall be no more death, neither frrcw, nor cryir.g, 
 neither jhall there be any more pain . Jar the firmer 
 things are pajfed away, Rev. xxi. 4. Though the 
 way be a rugged one, it leads to a paradife. ChriiVs 
 efpoufed bride will forget all the wildernefs-hardfhips, 
 when (lie comes home to the marriage-chamber in 
 the Bridegroom's Father's houfe. (3.) Their lot is a 
 wife mixture, take it at the worTt. There are ad- 
 vantages allowed to balance the hardfhips, as ye have 
 beard. There is no iirait they can be in, in' the 
 wildernefs, but there is help for it in the proviiion 
 made for them there. If the wildernefs be a weary 
 land, there are ilatutes that may be fongs to them 
 tht re, fyc, 
 
 3 They are not Ifraelites indeed, nor efpoufed to 
 Chiilf, who are not going up from this world as a 
 wildernefs, in heart and afFeclion, in life and ccn- 
 Terfation. And fuch may lay their account, that 
 their carcafes will fall in the wildernefs, a;;d they 
 fhall not fee Canaan's land. And fuch are, 
 
 (t.) Thofe whofe hearts were never yet loofed from 
 tins world, and married to Chart, Matth. xiii. 44. 
 
 45- 
 
Characters of Unbelievers, and their Walk. \ 19 
 
 45. When man fell off from God, be fell to the 
 creature* and his heart was wedded to it as the fpring 
 of his content and fa tis faction. AW the croffes in 
 the world will not loo fe this knot; only efficacious' 
 grace difcovering Chrilt in his furpafiing glory to the 
 (inner will do it. 
 
 (2.) Thofe who are walking according to the courfe 
 of this world, Eph. ii. 2. framing their lives by 
 worldly principles, being acted by worldly motives, 
 and acting for worldly ends as their chief defign. 
 Thus they are conformed to the world, which fpeaks 
 them natives of the wildernefs-world, not pilgrims 
 in it. Thefe, however their voice may be Jacob's, 
 their hands are Efau's : though they pretend to be 
 going heavenward, they are in the way to deftru£tion. 
 
 The characters of that walk are, 
 
 [i.] To do as the moil: do, not regarding how the 
 beit do ; contrary to that plain injunction, Exod xxiii. 
 2. Thou [halt not follow a multitude to do evil. ' Thus 
 the world is like a dunghill, where one pan conupts 
 another, men fearlefsly venturing on thofe courles 
 and ways, on which they fee many before them. 
 This is the downright reverfe of going up from the 
 wildernefs, being a going along with the world, from 
 which the apoftle dehorts, Rom. xii. 2. Be not cm* 
 formed to this world. 
 
 [2.] To make the world one's builnefs, and reli- 
 gion the by-hand work at bell; ; not remembering 
 what our Lord fays, Matth. vi. 24. No man can ferve 
 two majters : for either he will hate the one, and love 
 the other ; or elfe he will hold to the one, and defpife 
 the other. Te cannot ferve God and mammon' 1 his 
 is the way of the world, who look on their carpal in- 
 terests as their chief interefts, which therefore get 
 the flower and ftrength of their affections. Whereas 
 gracious fouls go quite the contrary way, counting 
 all things but Isfs, yea but dung that they may win 
 Chri/iy Phil, iii. 8. And 10 our Lord directs us, 
 
 Matth. 
 
V2.Q Caution againjl Wildernefs Sins and Snares. 
 
 Matth. vi. 33. to feekjirft the kingdom of God, and 
 his right eoiifneft. 
 
 [3.] To flep over conference deliberately, to grati- 
 fy lufts. Confcience among the men of the woild is 
 a very weak thing; and all its dictates, and the con- 
 fideration of God's word as our rule, and God's ho- 
 nour as concerned in mens actions, go very fhort 
 way with them. Let the unjuft man fee gain within 
 his reach, and the fenfual man what may pltafe his 
 fenfual luff : though God's command, honour, and 
 confcience be between him and them, he can ftep 
 over thefe, tread on them all, and gratify his luft, 
 Hof xii. 7 8 ■&■ xiii 6. , 
 
 Use II. Of caution. "While ye are in the wil- 
 dernefs, beware of wildernefs fins and fnaies. And 
 beware of, 
 
 1. Unbelief. That was a wildernefs fin of Ifrael's, 
 Pfal. Ixxviii. 22. They believed not in Go'i s and tr ulted 
 not in his falv at ion. Yea,, it was the fin that kept 
 the whole generation that came out of Lgypt, out of 
 Canaan, Heb. iii 1819. Many that feem to have 
 been fet fair on the way to the heavenly Canaan, come 
 fhort of it this way. They believe not the record 
 that God hath given concerning his Son, ann fo they 
 never embrace Chrifl, but perifh. And the unbe- 
 lief of faints while they are in the wildernefs, does 
 them much harm. It plucks away from their flrength, 
 and leaves them mofl unfit for the journey 
 
 2. Murmuring, 1 Cor. x. 19. Many times God's 
 anger wab kindled again ft lfiael for their murmurings 
 in the wildernefs. And it is incident to us in this 
 ■wildernefs-world, through the trials, creffes, and 
 troubles that muft be met with there. r l hey had 
 need of mortified affections that travel the wildernefs- 
 way, elfe they cannot in patience pofTefs their fouls. 
 And when people have lost their patience, and their 
 fpirits are on the fiet, every thing lumes them, and 
 th J hard way becomes hauler. 
 
 3. Lufting, 1 Cor. x. 6. Let not the loofe be 
 
 given 
 
Caution againfi Wildernefs Sins and Snares, 121 
 
 given to your hearts, to fix on any thing which provi- 
 dence fees meet to with-hold from you, fo that ye 
 muft have it, and cannot be fatisfied without it. Thus 
 the lfraelites lulled for flefh, and they got it with a 
 vengeance, Numb. xi. Pfal. lxxviii. 30. 31. And 
 it is oidinary that what people pull off the tree of pro- 
 vidence before it be ripe for them, fets their teeth on 
 edge, and proves a fnare to them. There is nothing 
 better than a weaned heart to fit one for the wilder- 
 nefs-way. 
 
 4. Looking back to Egypt, Numb. xiv. 4. There 
 is a root of apoftafy in every one's heart, though 
 broken in the fincere, yet reigning in others : hence 
 it comes to pafs, that many go far back, and lofe 
 what they have attained in religion, making them- 
 felves new work, with difficulty to recover what they 
 threw away : and many fall away for good and all, 
 and never recover. We have much need to take heed 
 to the firft rifing of theie evil motions in the heart, 
 Pfal. xlv 10. Hearken, daughter, and conJider f 
 and incline thine ear ; jorget alfo thine own people^ 
 and thy father's houfe. 
 
 5. Fawning and flattering enemies, Numb. xxv. 
 17. 18. Pharaoh's purfuit with his chariots and 
 horfes, Amalek's fword and bow, did not the mif- 
 chief to Ifrael in the wildernefs, that the daughters 
 of Moab did, Numb. xxv. Balaam tried all his art 
 to curie them, but could do them no harm by all 
 his inchantments : but the Midianitifh women ruin- 
 ed them with theirs, ver. 9. The church of God has 
 often weathered out the ftorm of perfecution, and 
 come off victorious ; while fhe has been ruined with 
 the ioft methods of the enemy. And many have 
 flood out againlt the frowning world, that have been 
 caft down with the fmiling world. They have been 
 drawn to deftru£f.ion with iiiken cords of temptation, 
 who could not be driven to it with iron rods. 
 
 6. Lajlly, The mixed multitude, Exod. xii. 38. 
 They were a black fight to Ifrael in the wildernefs, 
 
 L a 
 
122 Exhortations and Motives, 
 
 a fad fnare to them, Numb. xi. 4. They crime in a* 
 mong them from a carnal principle of worldly inter- 
 e'r, and were a fnare to them, and their carcafes 
 fell in the wildernels. When God brings his chinch 
 out of the houfe of bondage, and gives her peace, a 
 company of carnal men driving their own worldly 
 intereft, join them like a fwarm of infecls in a fum- 
 mer-day, (Exod. xii. 38. a great mixture, Heb.) ; and 
 the more their number increafes, the more mifchief 
 they do to her true interefts, factiflcing them to their 
 own. It is not a little owing to the influence of that 
 mixed multitude both of minifters and profefTbrs, 
 that religion and its interefts are at fo low an ebb 
 this day : and therefore we have -ground to expert a 
 ftroke, come from what quarter it will, that will 
 make a difperfion among us, and leflen our numbers, 
 Ezek. XX: 37. 38. In the mean time beware of thofe 
 ■who have a name to live, and are dead : formal pro- 
 feilbrs often hurt a Chriftian more than the profane. 
 
 Use III. Of exhortation. And, 
 
 Firft* Ye who profefs to be efpoufed to Chrift, 
 evidence the reality of it by your going up from the 
 wildernefs- world with him, in heart and affe&ion, 
 in the progrefs of fanclifieation, and contempt of the 
 world, holding off from the ways of it. To prefs 
 this, I offer the following motives. 
 
 Mot. 1. Without this ye cannot evidence your fin- 
 cerity, 1 John ii. 15. If your treafure be in heaven, 
 your heart will be there. If Chrift be indeed your 
 efpoufed Hufband, ye will fonake your father's houfe 
 for him, and follow him. But many give him the 
 hand, and not the heart ; and therefore, though call- 
 ed by his name, dwell at their father's houfe itill. 
 
 2. Without this ye will bring a reproach on reli- 
 gion, which fufrers extremely by thofe who profefs 
 Chrift, and yet follow the way of the world, Rom. 
 ii. 24. Alas ! for the wounds thus given to religion 
 by the worldly difpofjtion of the profeflbrs of it, whole 
 
 untendcr 
 
Exhortations and Motives. 123 
 
 untender lives, and covetous practices, proclaim them 
 fons of earth. 
 
 3. Lajily, Ye may be very ufeful for Chrift in the 
 world this way, by commending religion practically 
 at this rate, to the confciences of carnal men. Who 
 is this that gocth up from the wildernefs, leaning upon 
 her Beloved? fay the daughters of Jerufalem. What 
 can have more influence upon them, than to fee nun 
 dead to the world, heavenly in their difpofnion, walk- 
 ing as pilgiims on the earth ? It is a noble teliimony 
 for God, 
 
 (1.) To the vanity of the world, while men in 
 their practice tread on that which carnal men fet 
 their hearts upon. What avails it for a man to talk 
 of the world's vanity, while he is frill gripping it as 
 his life, cannot part with it at God's call, for God's 
 honour and fervice ; but, on the contrary, is disho- 
 nouring God, and wounding his own foul, to gain 
 it ? That is building with the one hand, and deftroy- 
 ing with the other. 
 
 (2.) To the reality and excellency of religion, and 
 heavenly things, 1 Pet. iv. 4. Cant. iii. 6. It fpeaks 
 a power in religion that can carry men above thefe 
 perifhing things, and that they mull be fed from fome 
 other quarter, that fo little value the dreams of earth- 
 ly things. 
 
 Secondly^ Strangers to Chrift, be efpoufed to him, 
 that ye may go up with him from this wildernefs- 
 world, to his Father's houfe in the heavenly Canaan. 
 Believe that Chrift is offered in an everlafting mar- 
 riage-covenant to you. Embrace ye and accept, and 
 fo clofe with him as your Head and Hufband, for time 
 and eternity. I offer the following motives to enforce 
 this exhortation. 
 
 Mot. 1. jefus Chrift is really anrl truly in fuit of 
 your fouls. This is the gofpel-offer, Hof. ii. 19. 
 I 'will betroth thee unto me for ever, yea, J will be- 
 troth thee unto me in right eoujnefs y and in judgement , 
 and in loving kindnefs, and in mercies 5 and nothing 
 
 L 2 will 
 
124 Exhortations and Motives. 
 
 will hinder but the want of your confent, Matth. xxi:. 
 4. All things are ready : come unto the marriage. He 
 has with his precious blood bought a bride tohimfelf, 
 and he comes in the gofpel to gain her heart to him- 
 felf. And he is come to you this day ; O then flight 
 not the offer. 
 
 2. If ye accept of Cbrift, he will carry you up from 
 this wildernefs-world to his Fathers houie, where 
 the marriage will be folemnized for ever. He will 
 leave none of his behind him. There may be a time 
 betwixt the efpoufals and marriage; but in that time 
 he is carrying them to the marriage-chamber. 
 
 3. There is no loofing of the heart from the world 
 without engaging it to jefus Chrift, Matth. xiii. 45. 
 46. It is the difcovery of the one pearl that makes 
 one give over feeking the many. The heart of man 
 is like a child that will not Jet the knife go out of its 
 hand, till lbmething that pleafes it better is put into 
 it. Though the devil go out, if the houfe be empty* 
 
 hewill return again, Matth. xii. 44. 45. 
 
 4. Lajily, If ye are not efpoufed to Chrift, ye will 
 fall in the wildernefs, and never fee the heavenly 
 Canaan, Heb iv, 12. They will have no accefs to 
 the marriage above, that are not efpoufed to Chrift 
 here below. Nor will they be transplanted into the 
 paradife above, who are not firit planted in the nur- 
 fery of grace below. 
 
 Thirdly I invite, and found an alarm to you all, 
 to go up from this wildernefs-world with Chrift. 
 Rife, ye that are efpoufed to him, and come away. 
 Rife, ye dwellers in the wildernefs. Take him as 
 your Head and Hufband, and go along with him to- 
 wards the heavenly Canaan, leaving this world in 
 heart and affection. 
 
 Que ft. How (hall I get up from the wildernefs- 
 world, how will I get through it to the heavenly Ca- 
 naan, while the journey is fo hard and difficult for a 
 poor weak creature? Anjvj. I give you your direc- 
 tions and advice in a third do&rine from the text. 
 
 Doct. 
 
What it is to go leaning on J ejus Chrift. 12$ 
 
 Doct. The way to get up from the wilder nefs- 
 world to the heavenly Canaan^ is to go all along lean' 
 ing on Jefus Chrijl by faith. The way to live well in 
 this world, till we come to heaven, is to live by faith. 
 
 Here I (hall briefly (hew what it is to go leaning,, 
 or to live by faith ; and that we are allowed to go thus* * 
 
 I. I fhall fhew briefly what it is to go leaning, or 
 to live by faith. 
 
 1. It fuppofes, the foul's taking, receiving, and 
 embracing Chrift for its Head and Hufbmd, John i. 
 12 In the gofpel Jefus Chrift is offered, prefented, 
 and exhibited to every one that hears it, as the Father's 
 gift to them, If ix. 6. John iv. t o. He fays in ef- 
 fect, " Poor fouls, ye can never of yourfelves make 
 " your way up through the wildernefs j but I freely 
 " give you a ftrong One to lean upon. Take him 
 *■ and welcome." Hereupon the foul takes its hold of 
 Chrift for that end. The foul believes the gofpel offer 
 or promife as made to itfelf, faying in effect, " "Then 
 " he is mine by tbe free offer made to me \*\ which 
 implies the heart's confent to take him, and fo the 
 efpoufals are made, 1 John v. 1 1 . It bears a going,. 
 
 2. Cleaving to him, A els xi. 23. Faith joins the . 
 foul to the Lord, fo as to be one with him ; and fo 
 holds the gripe, and will not quit ito The believer 
 hangs by Chrift, by the word of the gofpel \ and as 
 the weak woman dares not lean to her own ftrength 9 » 
 but cleaves to her hufband on the journey, fo does 
 the believer to Chrift. • 
 
 3. A going on under a fenfe of weaknefs, 2 Con, 
 iii 5. There are two caufes of one's going leaning : 
 upon another. One is love, the other weaknefs : 
 both concur here. The believer loves Chrift as- his 
 Lord and Hufband, and therefore w ill lean on 
 him : he is fenfible of utter weaknefs and inability to. 
 make the journey in his own ftrength, and therefore 
 muji lean on him. Faith is a felf- emptying _ grace, ^ 
 
 L 3 ancil 
 
126 What it is to go leaning en Jefus Chrift. 
 
 and therefore is chofen to be the mean of communi- 
 cation on our part betwixt the Lord and us, Rom. 
 it. 1 6. 
 
 4.- A going en, laying our weight on the Lord 
 Jefus for the whole of the journey, Pfal Iv. 22 When 
 the believer fets out with Chnft, he fays to him, 
 " All thy wants be en me." •* So be it," fays 
 the believing foul, and fo rolls itfelf upon him 
 for all. Hence faith is called a flaying. If 1. 10. as 
 an old man flays himfelf upon his flarF: a believing 
 on Chrifr, as a chief corncr-ftene, i. e. laying the 
 weight on him, as on the foundation, 1 Pet ii 6. 
 
 5. l.ajily, A going on, with a perfuafion that we 
 (hall be borne up and borne through by him, 2 Tim. 
 i. 12. This is the plain import of leaning on Chrift; 
 for none will ever lean on that for help, concerning 
 which they have no manner of perfuafion that they 
 ihall be helped by it. Thus faith is called tru/iing in 
 God, relying on him, both which bear this perfuafion. 
 And rhey that would remove this from the nature of 
 faith, would deftroy it, and leave us a mere wavering 
 opinion in its ftead. 
 
 But as one may lean trembling, fo faith may be 
 accompanied with doubting. But as trembling be- 
 longs not to the nature of leaning, but is oppofite to 
 it ; fo doubting belongs not to the nature of faith, 
 but is oppofite to it. And the more trembling the 
 lefs leaning, fo the more doubting the lefs faith. 
 
 This going up from the wildernefs leaning, is 
 walking in Chrift Jefus as we have received him, Col- 
 li. 6. which is the only true holl-iiefs competent to 
 fallen man. 
 
 I . I fhall fhew, that we are allowed to go thus lean- 
 ing. Conhder, that, 
 
 1. The Father has appointed the Mediator for this 
 very end, that fo he may bring many fons to glory, 
 Pfal. lxxxix. 19. / have laid help upon one that is 
 might? : 1 have exalted one chofen 6ut of the peopU. 
 
 *• * The 
 
Believers allowed to go leaning on J ejus Chrift. 127 
 
 The firft man, with all his children in his loins, fee 
 off alone through the world, on his own (lock; and 
 fell, being unable to make the journey. Wherefore 
 now the ftrength for all the heirs of glory is lodged in 
 Chrift, and they are allowed to live and lean on him, 
 I Cor. i. 30. But of him are ye in Chrift Jefus, who 
 of Go J is made unto us wifdom, and right eoufnejs, and 
 fantlijication, and redemption. 2 Tim. ii. I. Thou 
 therefore, my fon, be Jlrong in the grace that is in 
 Chrift Jefus. 
 
 2. We are called and commanded to lean on him, 
 Pfal. lv. 22. Caft thy burden upon the Lord, and he 
 
 Jhall fujlain thee. Prov. iii. 5. 6. Trtift in the Lord 
 with all thine heart ; and lean not unto thine own un~ 
 derjianding. In all thy ways acknowledge him, and he 
 Jhall direel thy paths. Pfal. xxxvii. 5. Commit thy 
 way unto the Lord : truft alfo in him, and he fhall 
 bring it to pafs. If. xxvi. 3. 4. Thou wilt keep him 
 in perfeel peace, whofe mind is flayed on thee : becaufe 
 he trufteth in thee. Trufl ye in the Lord for ever : for 
 in the Lord Jehovah is everlijring Jl^tagth. It is the 
 great duty called for in the Old and New Teftament. 
 We honour the Father and the Son, by doing this 
 through the Sonic. 
 
 3. To pretend to go another way, is an abomina- 
 tion to the Lord, Prov. iii. 5. We know no holi- 
 nefs of Adam's fallen children, but what is a walking 
 in Jefus Chrift. Men may call the obedience given 
 to the law otherwife, holinefs ; but a holy God will 
 never own it as fuch, when it favours not of union 
 with his Son. 
 
 Use. Then if ye would go up from the wildernefs 
 of this world to the heavenly Canaan, go leaning on 
 Jefus Chrift. 
 
 1. Go leaning on him for light to know your duty, 
 Prov. iii. 5. Ye are in the wildernefs ; let him be eyes 
 to you there ; look to him, as the Ifraelites did to the 
 motions of the cloud, for your direction. He is the 
 
 great 
 
128 Advices to go leaning on J ejus Chrift. 
 
 great Prophet and Teacher ; clofe your own eyes, 
 that ye may be guided by his word and Spirit. 
 
 2. Go leaning on him for ftrength to perform your 
 duty, Phil. ir. 13. It will not be your weak hands 
 that will work the work, nor your feeble knees that 
 will perform the journey The ftrength muft come 
 from him who is the Head. And ye muft go on 
 on boi rowed legs. 
 
 3. Lajily, Go leining on him for acceptance, and 
 the happy iffue of your journey, Eph. i. 6. It isv 
 through him alone that any ftep we make in the Lord's 
 way can be accepted, and by him alone we can be 
 brought into the eternal reft. 
 
 In all this ye are to believe the word of promife, 
 and on the credit of it to fet about your duty, renoun- 
 cing yourfeJves, and believing and applying the fuf- 
 ficiency treafured up in Chrift. 
 
 Great is vour need of leaning : ye have great work 
 to do, a great journey to go, much weaknefs hangs 
 about you, much oppofition ye muft encounter with ; 
 yet forward ye muft be out of the wildernefs to the 
 heavenly Canaan, elfc ye perifh. 
 
 Enoch's 
 
Enoch's Character and Tranflation ex- 
 plained ; with a Defcription of walk- 
 ing with God, as that in which the 
 Life of Religion lies* 
 
 Several fermons preached at Ettriek, in the year 1716. 
 
 Genesis v, 24. 
 
 And Enoch walked with God y and he was not ; for 
 Cod took him* 
 
 IT is too evident, that the generation we live in 
 is in a declining condition ; that profeffots are 
 few, but real Chriftians fewer by far. Religion with 
 many is turned to be the object of their ridicule ; 
 and among thcfe that own it, to mere dry and faplefs 
 notions, for the moft part. Few now are added to 
 the church, or brought over out of the devil's camp. 
 True godiinefs languifhes, andferious experimental re- 
 ligion wears out. Therefore 1 would prefs religion 
 in the life and power of it, on thofe that would fave 
 themfelves from this untoward generation. 
 
 Here mines ths biighteii ftar in the patriarchal age, 
 which having given light to the lower world for a 
 time, was afterwards tranfJated into a higher fphere, 
 and pafied out of the world in as unufuai a manner 
 as he lived in it. For as men live in the world, fo 
 ordinarily they go out of it. 
 
 There is a long account here, where nothing is 
 marked but names and numbers, mens living arrd 
 dying, till we come to Enoch, whofe fingular piety 
 is recorded. Objerve, The life of man is for the moft 
 part a vain thing, of which, by the fleeping of iome, 
 and the flumbering of others, notning remains re- 
 markable, 
 
130 Enochs CharaEler represented ; 
 
 markable, but that they lived and died. But clofe 
 walking with God ferves another and better purpofe, 
 than to caufe one jufl fill up room in the world for a 
 while. 
 
 From the fhort hiftory of thefe antediluvian patri- 
 archs, we may learn one leflbn, that will ferve us all 
 our days, viz. That we muft die, how long foever 
 we live. It is reported of one, that by hearing this 
 chapter read in the church, he got fuch an imprefnon 
 of his own death, that he turned religious, that he 
 might die well. Drexel. de atern. 
 
 But from the hiftory of Enoch we may learn 
 two lefTons. I. How to live well in this world. 
 2. The happinefs that abides thofe in another world, 
 who fo live here ; even eternal happinefs of foul and 
 body with the Lord. 
 
 In the words there is remarked a real preaching 
 that was given to the old world by Enoch : a life- 
 preaching i for his conversation preached to them, 
 what religion was, and what was their great duty, 
 viz. walking with God : a removal-preaching, (wc 
 cannot fay his death preached, for he did not die j 
 but his paiTage out of the world preached), that there 
 is another and a better life with God in another world, 
 both for foul and body. A nd this is no doubt mark* 
 cd, to fhew us the mercy bellowed on that generation, 
 that the godly in it might be encouraged, and the 
 wicked left without excufe, while fuch a bright liar 
 (hone fo fair in that dark age. For it is obfervable, 
 that his walking with God is twice told, once ver. 22. 
 and here again in the text, in conjunction with his 
 happy removal, giving us a compendious body of di- 
 vinity, written for the ufe of that age e Specially, (not 
 excluding otheis), in this man's life and tranflation 
 out of the world. So that God left not himfelf with- 
 out a witnefs in that degenerate age. They not on- 
 ly heard, but faw in him, the power of godlinefs, 
 and the reward of it too. 
 
 Objerve, Men will not only have the inftru&ions 
 
 and 
 
with pratlical Obfervations, 1 31 
 
 and warnings they get from the word, but thofe thty 
 get from the examples of holy men, to anfwer for in 
 the day of accounts. There are filent preachers, who 
 yet fpeak home, as Noah, who being warned of God 
 of things not fee n as yet , movtd with fear^ prepared 
 an ark to the faving of his houfe ; by the which he con" 
 demned the world, Heb. xi. 7. ; and the men of Nine- 
 veh, and the queen of the fouth, of whom our Lord 
 fays, Matth. xri. 41. 42. The men of Nineveh fball 
 rife in judgement with this generation, and fhall con- 
 demn it, becaufe they repented at the preaching of Jo- 
 nas, and behold^ a greater than Jonas is here. The 
 queen of the fouth /hall rife up in the judgement with 
 this generation, and fjjall condemn it : for Jhe came 
 from the uttermoft parts of the earth to hear the wif 
 dorn of Solomon, and behold, a greater than Solomon is 
 here. Examples of a holy life, if they do not lead 
 fpe£tators to heaven, will drive them more deep into 
 deft ruction. 
 
 Though it is charitably thought, that all thefe pa- 
 triarchs were good men, yet furely the age wherein 
 Enoch lived was a very degenerate and profane age. 
 Methufelah his fon died the fame year the deluge 
 came on. He lived 969 years. Enoch walked with 
 God 300 years. So from bis tranflation there were 
 but 669 to the deluge. Of that they got 120 years 
 warning of the deluge; fo that to that time there 
 were but 549 years There were none of thofe here 
 mentioned but they lived more than 700 years. And 
 God's Spirit had been long driving with the genera- 
 tion before the laft 1 20 years. So that we may well 
 reckon that many of thofe who lived in Enoch's days, 
 were of thofe God's Spirit had (o long ftriven with, 
 and that were fwept away by the deluge : and confe- 
 quently that it was a very degenerate and profane age 
 he lived in, wherein men had come the length to 
 talk and a£l boldly againlt the God that made them, 
 as appears from Jude 14. 15. Enoch affo, the fevenih 
 from Adam, prophejied of tkejc, faying, Be bold, the 
 
 Lord 
 
132 Enoch's Characler reprefenteds 
 
 Lord cometh with ten thoufands of his faints, to execute 
 judgement upon all, and to convince all that are un- 
 godly among them, of all their ungodly deeds which they 
 have ungodly committed, and of all their hard fpeeches y 
 iv hie h ungodly finners have fpeken agawfi him. 
 
 Obferve, Be the times never fo bad, it is mens 
 own fault they are bad too Eminent holinefs, and 
 intimate communion with God, may be attained in 
 the worft of times. While that generation was run- 
 ning to ruin, Enoch walked with God. 
 
 The reafons are, 
 
 1. Becaufe however men grow worfe and worfe, 
 Heaven is ftill as good and bountiful as ever, If. lix. 
 1. 2. Behold, the Lord's hand is not fijortenei, that 
 it cannot five : neither his ear heavy, that it cannot 
 hear. But your iniquities have feparated between you 
 and your God, and your fins have hid his face from 
 ycu, that he will not hear. God's door ftill ftands 
 open, though the generation confpire to trouble it 
 very little for fupply. Our Lord will never fhut his 
 door upon his people, becaufe they are few; but it 
 fhall ftand open as long as there is one that has bufi- 
 nefs in his houfe, Micah ii 7. U thou that art named 
 the houfe of Jacob, is the Spirit of the Lord ftrait- 
 ened? are thefe his doings ? do not my words do good 
 to him that walheth uprightly ? 
 
 2. Becaufe thole that mind for heaven, muff row 
 againft the ftream always; and if they do not, they 
 will be carried down the ftream in the beft of times : 
 for, fays our Loid, Matth. xi. 12. from the days of 
 John the Baptiji, until now, the kingdom of heaven 
 
 fuffereth violence, and the violent take it by force If 
 people will ply the throne of grace, and refolutely fet 
 themfelves againft the epidemical dileafe of their clay, 
 they may keep lively in the midft oi a dead crew, 
 though with much difficulty, as our Lord obierves, 
 Rev. iii. 4. Thou haft a few names even in Sardis, 
 which have net defiled their gat ments. 
 
 3. The badnefs of the times alibi ds matter to ex- 
 
 cite 
 
•with practical Objervations* 133 
 
 <cite God's people the more to their duty, and clofe 
 walking with God. The profanenefs and formality 
 of thofe they live among, and the dishonour done to 
 God thereby, mould be like oil to the flame of their 
 holy love and zeal, as it was to David, Pfal. cxix. 
 126. i 27. It is time for thee , Lord, to work : for they 
 have made void thy law. Therefore I love thy com- 
 mandments above gold, yea, above fine gold. The 
 pn>fpe£t of what mull needs be the iiTue of fuch apo- 
 ilafy of a generation may alfo quicken them ; even as 
 one is the more concerned to fee to his own fafety, 
 that the reft of the family are pulling down the houfe 
 about their own ears ; as was the cafe with Noah, 
 who, among a very wicked and abandoned people, 
 had this chiracler, Noah was a jujt man and perfect 
 in his generations, and Noah walked with Cod, Gen. 
 vi. 9. 
 
 4. Laftly^ Becaufe as the Lord fhews himfelf moffc 
 concerned lor the welfare of thofe, wno are moil con- 
 cerned for his honour ; lb the worfe the times are, 
 they that cleave to him clofely may expe£l to fare the 
 better, as Noah alfo did, when the Lord faid to 
 him, Come thou, and all thy houfe into the ark • for 
 thee have Ifeen righteous before me in this gene rat ion , 
 Gen. vii. 1. Mofes never had a more glorious mani- 
 feftation of God, than at that time when the ifrael- 
 ites had fallen into the idolatry of the golden calf, 
 and God was about to deftroy the whole nation 5 as 
 you will find by comparing Exod. xxxii. 10. and chap. 
 xxxiii. & xxxiv. 
 
 Ufe. 1. Learn that thofe who keep not up com- 
 munion with God, in the life and power of religion, 
 in evil times, are in God's account joined and em- 
 barked with the generation of his wrath -, and be who 
 they will, they will fmart with the red lor it, though 
 they put not forth their hands to the notorious abo- 
 minations of the times they live in. Hence is that 
 threatening, Zeph. i. (2. It /ball come to pafs at 
 that time, that i will fear ch JsnfaUui wuh ^anlles, 
 
 M and 
 
134 Enoch's Characler reprefenteJ ; 
 
 and punifi the men that are fettled on their lees ; that 
 Jay in their hearty The Lord will not do good, neither 
 rvill he do evil. It is a heavy word that fets formal 
 hypocrites and profane wretches on one and the fame 
 bottom, Pial. exxv. ult. /is for fuch as turn afide un- 
 to their crooked ways, the Lord Jhall lead them forth 
 xuith the workers of iniquity. 
 
 2. Bad example with its influence will not excufe 
 -people before the Lord. While it is no comfort to 
 go to hell with company, there can be no fafety in fol- 
 lowing a multitude to do evil. What ! will men think 
 that becaufe the confpiracy againit God and holinefs 
 is ftrong, therefore they may join in it; that becaufe 
 ferious godlinefs is going ever the brae, therefore 
 they may give it a pulh ? But wo will be to them that 
 give an unhallowed touch to God's wain when it is 
 at the halting. 
 
 3. To be complaining of the evil of the times, 
 fighing and going backward in religion, is a fruitlefs 
 unavailing complaint, neither pleafing^to God, nor 
 profitable to one's felf. For at no time does teligion 
 conlirt in talking, but walking with God. And that 
 is but to condemn ourfelves out of our own mouths. 
 
 4. Lajlly, Let us be exhorted to ftudy the power 
 and reality of religion in thefe dregs of time. Let us 
 draw the nearer to God, that we fee fo many going far 
 from him. And as we would not bring the wrath of 
 God on ourfelves, let us neither join with a profane 
 generation, nor continue en our lees with a formal 
 dead-hearted generation, ftrangers to the power of 
 godlinefs. Confider here, 
 
 1. Enoch's holy life in this -world. 
 
 2. His happy removal into a better world. 
 FIRST, Let us confider Enoch's holy life in this 
 
 world •, Enoch -walked with God. The Spirit of God 
 puts a fpecial remark en this. It is Enoch's honour, 
 that he did not walk as others did, after their lulls. 
 Yea, he walked more holily and deftly with God, 
 than other good men of that age. 
 
 Obferv. 
 
ivitb practical Obfervatlons. 135 
 
 Ob few. I. God takes fpecial notice of thofe who 
 are beft when others are word, Gen. vi. 9. We fee 
 this in the inftance of Noah in the old world, and of 
 Lot in Sodom j likewife of thofe mentioned Ezek. 
 ix. 4. concerning whom the Lord faid, Go through 
 the m'vdft of the city, through thi midft oj Jsrufalem', 
 and Jet a mark upon the foreheads of the men that figh, 
 and that cry for all the abominations that be done in 
 the midft thereof \ and thofe taken notice of Mai. 
 iii. 16 17. Then the) that feared the Lord, f fake often 
 one to another, and the Lord hearkened, and heard it, 
 end a book of remembrance ivas written before him for 
 them that feared the Lord, and that thought upon his 
 name. And they Jhall be mine, faith the Lord cf hofls y 
 in that day when I make up my jewels, and I wll Jpat e 
 them as a man fpareth his own fon that ferveth him. 
 
 1. To be thus argues an ingenuous fpirit, a love 
 to the Lord for himfelf, and a love to his way for its 
 likenefs to himfelf; that the foul is carried thus to it 
 againft the ftream of the corruption of the age. 
 
 2. It argues not only grace, but the ftrength of 
 grace. It muft be ftrong faith, love, <&c. that fo 
 much bear out againft the ftrong temptation to apo- 
 ftafy, arifing from the combination of a generation a- 
 gainft God and his way. To be holy when the helps 
 to a holy life are leaft in the world, argues the vi- 
 gour of grace in the heart. 
 
 Ufe. Labour ye then to be beft while others are" 
 woril, to confront the impiety of the generation where- 
 in ye live. Do they indulge themfelves in licentiouf- 
 nefs ? be ye the moie (Incl; and holy in your walk. 
 Do they take up with mete externals in religion ? 
 ftrive ye the rather to get into the inner court, to tails? 
 and fee, and there to have communion with God. 
 
 Obf. 2. It is the honour or" a profefTor of religion, 
 to outgo others in the matter of clofe walking with 
 God. God himfelf is glorious in holinefs. The more 
 holy one is, the more like is he to God. The liker 
 he ib to God, the more honourable is he. 
 
 M 2 Ufe. 1. 
 
136 Enoch's CharaBer reprefented ; 
 
 Ufe. 1. This lets us fee what would be a bieiTed 
 emulation rmong profeiTors, viz. that we were dri- 
 ving who fhould be mod tender, holy, and circum- 
 fpecr. O that that were brought in, in the room 
 of all our ftrifes and contdts about practices ana opi- 
 nions, which ear out the life of religion in our day r 
 But alas ! real holinefs is little regarded, and there- 
 fore little driven for. 
 
 2. It muft be a Godlefr-like mark in any peifon, 
 to have the ferpentine grudge rife in their breads a- 
 gr.ind others, as they fee them eminent for holy and 
 tender walking. Thefe are the perfons mod beloved 
 and honoured of God ; and it looks devilifh-like to 
 hate them, and have one's heart rife againd them, 
 for thgt very rcafon for which God loves them. 
 
 In the fird part of the words we have, 
 
 1. The perfon characterized; and that \% Enoch. 
 There was another cf this name defcended from Cain, 
 who had a city called after his name, Gen- iv. 17. 
 Immortality is defired of all ; and becaufe men can- 
 not dave off death, they follow after a fhadovv of 
 immortality, that at teaft their name may live when 
 they are gone. Therefore that has been an ancient 
 ctiftom, for men to call their lands after their own 
 names, Pfal. xlix. 11. How much better was it with 
 this Enoch, that took that courfe to get on him the 
 name of the city of God, which C h rid prom ifes to 
 write on all his people, Pxev. iii. 1 2. ? The city call- 
 ed by the name of the other Enoch was dedroyed by 
 the deluge, and is now unknown ; but the city of God 
 lads dill, and will lad for ever. 
 
 Obf. True piety is the bed way to honour, even to 
 true honour. For the righteous Jhall be in everlqfting 
 remembrance, when the memory of the wicked Jljall rot* 
 
 Enoch fignihes dedicated, initiated, injirutled. His 
 life anfwered his name, for he lived as one devoted 
 to the Lord. Obf. It is the duty of thofe devoted to 
 God by their godly parents, to devote themfelves to 
 the Lord. And where grace comes in with good 
 
 education^ 
 
with pra&ical Obfervations. 137 
 
 education, it ordinarily makes men famous in their 
 generation, and fignally ferviceable to God. 
 
 He was the feventh from Adam, and a prophet, 
 who foretold the laft judgement, even in that early age 
 of the church, Jude 14. above cited. He was like 
 Noah, a preacher of righteoufnefs in his day ; and 
 like John Baptift, a burning and fhining light, burn- 
 ing in his converfation, fhining in his doctrine. 
 
 Obf They that live near God, are mod likely to 
 be put upon his fecrets, and to know moft of his 
 mind : Pfal. xxv. 14. The fecret of the Lord is vjith 
 them that fear him ; and he w/.L'Jhew them his covenant. 
 
 2. His character : He walked with God. He lived 
 like a man of another world ; a life of clofe commu- 
 nion with God. It imports, (1.) That he was really 
 religious ; not only religious before men, but before 
 God. Obf. Religion lies inwardly. We are that, 
 really which we are before the Lord, Rom. ii» ult* 
 He is a Jew, which is one inwardly. (2.) He was 
 eminently religious. Obf. Men may attain to emi- 
 nency in religion, in very bad times, by fetting the 
 Lord always before them. See here, 
 
 1/?, What he was; a spiritual traveller through the 
 world: He walked. Whereas it is faid of others,. 
 They lived •, it is faid of Enoch, He walked with God, 
 He looked on himfelf as a pilgrim and ftranger in 
 this piefent world, Heb. xi. 13. compare ver. 5. and 
 did not fit down in it to take up his abode on this 
 fide Jordan. 
 
 Obf. They that would live a life of communion 
 with God, mull live as pilgrims in this world 5 as 
 travellers through it to a better country, 
 
 1. Their hearts mull be loofed from tfre worloV 
 bidding an eternal farewell to it as a portion, 1 John 
 ii 15. The heart gone from God naturally (Its down 
 on the creature, to fuck the fap of it, <md to purfue it. 
 as its chief good. Now, the fiifl ftep bo the fours 
 thriving, is to lift the heart fiom the creature* sinck 
 ©nee fairly to give up with the vain world* 
 
 M £ 5U Tik^ 
 
138 Enoch's Char abler reprefented * 
 
 2. They muft be fixed on the better country, Heb. 
 xi. 14. They muft look to the land that is afar off, 
 refolutely aiming to be there, and therefore habitually 
 keeping it in their eye, as the mark they defire to hit, 
 Phil. iii. 20 Thus we {hall be heavenly in the frame 
 and difpofnion of our fpirits. 
 
 3. They muft keep death much in their view, the 
 p?.lTage out of this woild into the other, Job xiv. 14. 
 If a man die, /ball he live again ? all the days of my 
 appointed time will I wait till my change come. See 
 •what a familiarity lie had contracted with it, ch?p. 
 xvii. 1 4 / have/aid to corruption, 'Thou art mv father ; 
 to the wcr> ■;, Thou art my mother , and my fifter. This 
 is the way to wean our hearts from the world, and to 
 flir us up to converfe much with another world 
 
 4 Lrjtly, Thej ma beware of dipping deep in 
 things of this life, but go through the world lightly, 
 like travellers, who fervt themfelves with a pafling. 
 view of th< fe parts they go through : 1 Cor vii 29. 30. 
 3 1 But this J fay, brethren, the time is //sort. It 
 rrmainethy that both they that have wives, be as though 
 they had none; and they that weep, as though they 
 it eft not ■, and they that rejoice\ as thiUgh they rejoi- 
 Ctdnott and they that buy, as though they pojftffed 
 not ; and they th >t itfe this world, as not abujing it : 
 for the fajljion of this world pajfeth away 
 
 The reafon is, becaufe the world is one of the great 
 make-bates betwixt God and a foul. And fo iar as 
 it gets in betwixt God and us, it caufes an eclipfe of 
 the light of the Lord'* countenance. 
 
 Ufe As ever ye would live a life of communion 
 with God, Jive as pilgrims in this world. The man- 
 na never fell from heaven in the wildernefs, till the 
 proviCon bi ought from Egypt was fpent and done. 
 Deny yourfelves to this world, if ye would have the 
 tafte of things of a better world. When the vefTMs 
 ol your hearts are emptied of the love of the world, 
 the eil of grace will run. 
 
 zdtyi The company he kept while he was in the 
 
 way : 
 
with praFlical Obfer vat ions. 1 39 
 
 way: He walked with Got He did not walk -with 
 the generation he lived in ; did not go with the mul- 
 titude, thinking it enough to do as they did : but he 
 walked with God, being a follower of the Lord, keep- 
 ing his. eye on him. 
 
 ObJ\ True religion makes one give up with the way 
 of the world, -and fct God before them for all. It is 
 the way of ftrangers from God to follow the courfe 
 of this world, Eph. li 2. They th>t mind for hea~ 
 ven, muft be nonconform irts to the world, Rom. xii. 
 2. They mnft be practical feparatifts from the world, 
 in life and con venation, Ptal xii. 7. as it was with 
 Jofhua, who faid, chap, xxiv 5. As for me and my 
 houfe, we wit{ferve the Lordi 
 
 Ufe. 1. See here what a eracele r s-like thing it is 
 for people to content themfelves to be like neighb ur 
 and other. Ah, Sirs, though all the world fhould 
 approve you, if God condemn you, what will .t a- 
 vaii r They that pin their faitn or holindfs on o:ber 
 people's fleeve, have neither faith nor hulinefs, and 
 will never fee heaven- 
 
 2 See the neceffity of a religion beyond it:e reach 
 of the common gang of the world, Zech. iii. 8. Yc 
 mu'v not fatisfy yoii'rfelves with the religion that moft 
 part do; but prefs forward' to leave them behind you, 
 becauiV they do not walk with God. 
 
 $d'y, His conftancy in the way of the Lord : He 
 walked inceffantly^ as the word fignifies. He did 
 not take his religion by fits and (tarts, as many do, 
 but he kept a confbnt courfe of it Ver. 22. tells us, 
 be walked with God three hundred years, all the 
 time he lived after he begat Methufelah. Though 
 perhaps he w<*s a good man while he lived fingie in 
 his young days; yet his lad days were his belt days. 
 His greateft eminency for piety was in the days of 
 his married life; while his family was increasing, 
 his foul was incre.Ting too. 
 
 Obf. A married ftate is a (late of life very confift- 
 ent with the foul's nouriihing in religion. 
 
 Ufe. How 
 
140 Enoch's Tranjlation; 
 
 Ufe. How unreafonable then is that excufe, which, 
 goes mighty far with the world, Luke xiv. 20. 1 have 
 married a wife, and therefore I cannot come ? It was 
 not fo with Enoch ; the comforts of it did not fo 
 bewitch him, nor the cares of it fo rack his fpirit, 
 but that he was one of the holieft and heavenlieft men 
 that ever lived. What a pity is it, that that ftate 
 fliould be a ftate of declining in religion to fo many, 
 and that as their family increafes, their foul's cafe 
 goes to wreck ? So that of their marriage-day it may 
 be faid, as John vi. 66. From that time many of his 
 difciples "went back, and walked no more with him. It 
 is a holy ftate, and a helpful one, by God's appoint- 
 ment. It muft needs be a dreadful bufinefs, where 
 the one proves a fnare to the other, for apoftafy from 
 the life of God. 
 
 SECONDLY, There is Enoch's happy removal 
 into a better world. 
 
 1. Confider his leaving of this world : He was not, 
 no more in this world. Of all the reft it is faid, they 
 died ; but of him only, he was not, for he died not, 
 but got out of the world without dying. He was 
 taken off, 
 
 1//, Soon, being only 365 years of age. That 
 was in the mid ft of his days ; for there were none of 
 the patriarchs before the flood, but they lived more 
 than as long again. 
 
 Obf. God oft-times takes them fooneft out of the 
 world that are deareft to him. Why then fhould we 
 be fond' of long life ? Fie was a man that was dear to 
 God, and uieiul for God. And if he did not live 
 long, he lived fall, and did more in his few days, 
 than others in double the time. He had no lofs, 
 for the remainder of his days he got in heaven. 
 
 idly, Suddenly, fo the phrafe feems to import, 
 Ffal xxxvii. 36. and fo the nature of the thing re- 
 <]uires it to be ; as in the cafe of Elijah, 2 Kings ii. 
 1 1. and thofe who mail be changed, 1 Cor. xv. 51. 
 5 z. cafes parallel to this. He tvanimed. 
 
 Obf A 
 
with practical Observations. 141 
 
 Obf. A fudden removal out of the world may befal 
 the bed: of God's chiMren. Why mould the Lord's 
 people then be afraid of fudden death i It does but 
 make fore work fhort work •, and they that are in Chrift 
 can never be taken habitually at leaft unprepared ; 
 and they that always walk habitually with God, are 
 always actually prepared. Good old Eli died fuch a 
 death. 
 
 2. Confider his tranfportation to heaven : God took 
 him ; took him home, took him up foul and body at 
 once to himfelf into heaven, Heb. xi. 5. God made 
 a change on his corruptible body without death, even 
 fuch a change as will be made on the bodies of the 
 faints that (hall be alive at Chrift's fecond coming. 
 So there was as great a difference betwixt his re- 
 moval and that or others, as betwixt his life and 
 theirs. 
 
 Obf. When the faints leave the world, God takes 
 them home to himfelf 
 
 All the patriarchs mentioned in this chapter were 
 alive at Enoch's tranflation, except Adam, who died 
 fome time before, and Noah, who was born fome 
 time after. Adam himfelf had heard the voice of 
 God, and Noah got an eminent confirmation of his 
 faith in his preservation in the ark. Enoch's tranf- 
 lation might be confirming to the reft, in the faith 
 of a future happy ftate of the faints, both in foul 
 and body. And it was a fure pledge of the redirec- 
 tion, that was then very far off, and not yet come. 
 
 Obf. The weight of the do&rine of the refurreclion 
 of the dead, which God fo early confirmed. It is 
 worthy to be remarked, how Enoch's body was car- 
 ried to heaven before the law, Elijah's under the law, 
 and Chrift's under the gofpel. So that each of the 
 three great periods of the world's age, had in it a 
 notable pledge of the refurrettion of the body. 
 
 Ufe. Let us then live and die in the faith of it*, and 
 while we live, live as thofe that look for it. 
 
 Having 
 
142 Of walking with God, in the Foundation of it. 
 
 Having thus given a large practical explication of 
 the text, I proceed to obfervc a point of dotlrine 
 from them, as the ground of fome further difcourfe. 
 
 Doct. The life of religion lies in walking with 
 Cod ; or, The great thing wefbould aim at /or prac* 
 tic a I gortline/S) is to walk wiib God. 
 
 Here I fhall, 
 
 I. Explain this walking with God. 
 
 II. Confirm the doclrine, That the life of leli— 
 gion lies in walking with God. 
 
 III. La/ify, Apply. 
 
 I. For explication of this walking with God, 1 fhall 
 confider it, 
 
 i. In the foundation thereof, with refpecfc to our 
 (late. 
 
 2- In the matter of it, in refpect of our frame and 
 converfation. 
 
 3. In the properties thereof. 
 
 FIRST, I am to confider walking with God in the 
 foundation thereof, with refpect to our ftate. And 
 fo it prefuppofes, 
 
 Firjii Spiritual life reftored to the foul in regenera* 
 tion. Men are naturally dead to God and holinefs, 
 Eph. ii. 1. dead in trefjaffes and fins. A dead man 
 cannot walk, and a dead foul cannot walk with God. 
 Before Lazaius once in the grave could move again* 
 he behoved to be quickened and raifed again. No 
 wonder that many cannot walk with God, feeing 
 they aie Grangers to the life of God. They live as 
 they were born in a natural ftate. Confider, 
 
 1. The eye of the underftanding is out, and man 
 naturally is blind, Eph. v. 8. Walking with God is 
 a regular walk j how then can the blind foul walk 
 fo ? To walk at random is to walk contrary to God, 
 Lev xxvi. i\ Heb. Never a foul will (tumble on the 
 way of God ; for while in the ftate of blindnefs, Satan 
 
 and 
 
Of walking with Go f , in the Foundation of it, 143 
 
 -and lufts lead the foul. Therefore we mufi he cured 
 by divine illumination ; and for this caufe the gofpel 
 is preached, A els xxvi. 18. to open mens eyes, and 
 to turn them from darknefs to light 
 ' 2. The feet of the foul, the will and affections, are 
 quite indifpofed for walking with God, and they 
 muft be cured. Hence is the promife, £zek. xxxvi. 
 26. 27. A new heart will I give you, and a new [pi- 
 rn will I put within you, and 1 will take away the 
 Jiony heart out of your flefb, and J will give you an 
 heart of flejh. And I will put my Spirit within you, 
 and caufe you to walk in myjlatutes, and yejhall keep 
 my judgements, and do them. 
 
 ((.) They are diftorted, disjointed, and cannot 
 ply to the way of God : Jer. xiii. 23. Can the Ethio- 
 pian change his Jhin, or the leopard his f pots ? then 
 may ye alfo do vood, that are accufiomed to do evil. 
 They have got a fet to backfliding from the Lord, 
 and they cannot be cured without a miracle of grace. 
 That mud give them a new fet, or we are undone 
 forever, Pfal. Ixxxv tilt. Righteoufnefs Jhall go before 
 him ; and fjjail fet us in the way of his Jteps. 
 
 (2.) They are weak, and unable to bear us in his 
 way, Rom v. 6. We loft our ftrength in the loins of 
 our firft parents, and never recover it till we be in 
 Chrifr, to partake of his Spirit. If the foul aim to 
 rife, it cannot; if to walk, the legs fail under us. Nay, 
 
 (3.) They are powerlefs, John xv. ;. & vi. 44. 
 There is power in them to carry us'ftill further out 
 of God's way, but they are abfolutely unable to move 
 heavenward, till they be endowed with power from 
 on high. Therefore we are to be concerned for the 
 new nature, the principle of fpirit rial life. . 
 
 Secondly, Faith in God through Jefus Chrift. We 
 mult come to God before we can walk with him, 
 and it is by faith we come to him, Heb. xl. 6. We 
 are naturally at a dii'tance from God : in theeverlail- 
 ing covenant God offers to meet us in Chriit. So 
 by coming to Chrift we meet with God, that we 
 
 may 
 
144 Of walking with Cod, in the Foundation of it. 
 
 may fet off in our way with him. Whofo would 
 walk with God, 
 
 i. Mult take God for their God in the covenant, 
 Heb. viii. 10. renouncing all others for him, and ac- 
 cepting him as their God and portion, to walk with 
 him as their covenanted God. The world bears great 
 bulk in finners eyes naturally, but we mud look over 
 it and above it, to the God that made it, that we 
 may take up our fouls everlafting reft in him. So 
 did Enoch, while the reft were following vanities; 
 he clofed his eyes on them, and came to God as his 
 foul's home. 
 
 2. They muft embrace Chrift in the offer of the 
 gofpel, feeing in him only we can meet with God. 
 God out of Chrift is a confuming fire ; but vailed 
 with the flefh of Chrift, he is a refrefhing fun. We 
 cannot walk with an abfolute God, more than dry 
 fewel can lie before a confuming fire. 
 
 Thirdly , A ftate of reconciliation with God, Amos 
 iii. }. Can two walk together, except they be agreed? 
 Man naturally is in a ftate of enmity with God. And 
 while that lafts, he can never walk with God duti- 
 fully to him, nor comfortably to himfelf. For in 
 that ftate what we do can never be acceptable to God, 
 nor can we look for comfort to ourfelves by it : and 
 hence Eliphaz advifes, Job xxii- 2r. Acquaint now 
 t by f elf with him, and be at peace : thereby good fball 
 conle unto thee. Therefore we nuift be in a juftified 
 itate, having oui fins pardoned for the fake of Chrift, 
 and fo in a ftate of peace through the gieat Peace- 
 maker. When God and a (inner in a ftate of enmi- 
 ty meet, what can be expected but, 
 
 i . Angry looks ? No wonder he turn his back on 
 fuch; fo that though they come to Jerufakm, they 
 fee not the King's face: Hof. v. 6. They /ball go — 
 tofeek the Lord : but they JIdm.11 not find him, he bath 
 withdrawn himfelf from them. 
 
 2. Angry words ? God can fpeak fo as to make 
 the conicience hear, where there is no audible voice* 
 
Of walking with God, in the Foundation of it. 14$ 
 
 Pfal. 1. 16. But unto the wicked God faith, What hnfl 
 thou to do to declare my jiatutes, or that thou Jbouldfi 
 take my covenant in thy mouth ? That is a queftion 
 that imports anger, upbraiding, accuGng, and grief 
 for the contempt put upon him. And O what a fad 
 matter is it to have him angry with us in whofe fa- 
 vour life lies ; him to upbiaid us, who does us all 
 the good we get ; him our accufer, who is our only 
 interceffor ; and him to be grieved with us, who on- 
 ly can make us glad ? 
 
 3. Angry ftrokes ? When enemies meet, no won- 
 der there be blows a-dealing. Sometimes there arc 
 ftrokes on the body, I Cor x- 1. — 6. ftrokes on the 
 foul, Mai. i. ult. See how it was with the Ifraelites 
 in the wildernefs, Pfal. cvi. 15. He gave them their 
 requejl, but fent leannef into their fouL Wherefore 
 let us labour to have God for our friend in Chrift, 
 that we may walk with him. 
 
 Fourthly, Converfion, or turning to God. We 
 are naturally turned away from God, and therefore 
 are called to return to him, Hof xiv. 1. Our hearts 
 are turned away from himfelf ; our feet are turned 
 away from his way. We muft turn back again ere 
 we can walk with him. 
 
 1. Our hearts mud be brought off the world to 
 God, Cant. iv. 8. Come with me from Lebanon, my 
 
 fpoufe, with me from Lebanon ; look from the top' of 
 Amana, from the top of Shenir and Herman, from the 
 lions dens, from the mountains of the leopards. The 
 firft removing of the heart was from God to the crea- 
 ture, from the fountain to the muddy ftreams and 
 broken citterns, Jer. ii. 13. The-e men naturally 
 feek their happinefs, comfort, and fatisfattion. But 
 it muft remove again, leave the bulky vanity, the fair 
 deceitful nothing, and return to God. Our hearts 
 muft be lifted, our love, joy, delight, &c. off the 
 creature, and fet on God. # 
 
 2. Our hearts muft be brought from our 1'jfts to 
 the Lord, from our fms to our Saviour ; we muft fiy, 
 
 N 7h.it 
 
146 Of walking with Cod, in the Foundation of it. 
 
 That -which I fee not, teach thou me ; if I have done 
 iniquity, I will do no more, Job xxxiv. 32. That 
 day the foul returns to the Lord, the idols will be 
 caft to the bats and to the moles, If. ii* 20. For 
 if God get the throne in the heart, they will get the 
 crofs. It was in this cafe God obferved Ephraim, 
 and was well pleafed with him, Jer. xxxi. 18. 19. 20. 
 / have furely heard Ephraim bemoaning himfelf thus, 
 Thou haft chaflifed me, and I was cha/lifed, as a bul- 
 lock unaccuftomcd to the yoke : turn thou me, and I 
 fhall be turned ; for thou art the Lord my God. Sure- 
 ly after that I was turned, I repented ; and after 
 that I was inflrutled, I [mote upon my thigh .• / was 
 afhamed, yea, even confounded, becavfe I aid bear the 
 reproach of my youth. Is Ephraim my dear [on ? is he 
 a pleafant child ? for face I fpake againji him, I do 
 earnefily remember him ji ill: therefore my bowels are 
 troubled for him ; / will furely have mercy upon him % 
 faith the Lord. 
 
 3. We rhuft be brought out of ourfelves unto God, 
 Matth. xvi. 24 If any man will come after me, let 
 him deny himfelf. Man turning off from God turned 
 into himfelf, and made himfelf his chief end, acting 
 from himfelf and to himfelf. So we are naturally 
 hemmed in within the curled circle of felf, out of 
 which we muft be turned ere we can walk with God. 
 And, 
 
 (1.) Out of our felf-wifdom, put in the room of 
 Chrift as a Prophet. For thus faith God to all that 
 would walk with him, I will inftrutl thee, and teach 
 thee in the way which thoufialt go ; 1 will guide thee 
 with mine eye, Pial- xxxii. 8. Whofo would give up 
 themfelves to the Lord, mud as it were put out their 
 own eyes, refolving never more to guide themfelves, 
 that they may follow the Lord, as Abraham did, 
 Heb. xi. 8. who, at God's call, went out, not know • 
 iag whither he went. 
 
 (2.) Out of our felf-righteoufnefs, put in the room 
 of Chiifl. as a Piieft. We muit come up to duties, 
 
 and 
 
Of walking with God, in the Matter of //. 147 
 
 and then come over them, renouncing all confidence 
 in them, laying no weight on them in the point of 
 commending us to the favour of God. For what 
 ftrefs is laid on them that way, derogates from the 
 honour of him on whom the Father has laid help, 
 and is inconfiftent with the character of the true cir- 
 cumcifion, Phil. iii. 3. Otherwife we cannot walk 
 with God in duties 
 
 (3.) Out of our felf-will and felf-ability, put in 
 the room of Chrift as a King. Man is naturally wil- 
 ful, and will have his own liking, and do what feems 
 good in his own eyes. But in the day that one comes 
 to walk with God, he gives up with his own will, 
 faying, Thy will be done on earth, as it is in heaven. 
 He gives it to be led as a captive after Chrift's cha- 
 riot-wheels, fo that he may draw it and drive over it, 
 as feems good in his eyes, 2 Cor. x. 5. 
 
 Man alio naturally goes into himfelf for ftrength 
 wherewith to do commanded duty, being ignorant 
 of Chrift as the head of influences for fandlirication. 
 But in the day one comes to walk with God, he re- 
 nounces his own frock as infuffieient, and gives up 
 himfelf to live by Chrift, in the way of being daily 
 fupplied, John vi. 57. For then he fees the truth 
 of that faying, He that trufleth in his own heart, is 
 a fool : but whofo walketh wifely, hefljail be deliver- 
 ed, Prov. xxviii. 26. 
 
 SECONDLY, I {hall confider walking with God 
 in the matter of it, in refpecl: of our frame and con- 
 verfation. And indeed this duty goes as broad as the 
 whole law. I muft take it up in fome particulars. 
 If we would have the life of religion in our walk, we 
 muft not walk at random. 
 
 First, We muft walk with God in the way of 
 habitual eying of him in all things. It is the neck- 
 break of many, that God is not in all their thoughts, 
 and the ruin of religion among profefTors, that they 
 forget God, though he is not far from any of us. The 
 heart is like a common inn, fo thronged with ftran- 
 N 2 gersj 
 
148 Of -walking with Cod, in the Matter of it. 
 
 gers, that the mafter is not noticed, but thruft out 
 to make room for others. It was otherwife with Da- 
 vid, Pfal. xvi. 8. 1 have fet the Lord always before 
 vie : becaufe he is at my right hand, IJhall not be moved, 
 
 1. We muft eye him as our witnefs in all things. 
 Let us fay every where as Hagar, Gen. xvi. 13. Thou 
 God feeji me. Let us fix on our hearts awful appre* 
 henfions of his omnifcience and omniprefence, as 
 Pfal. cxxxix. 7. Whiiher jhall I go from thy Spirit ? or 
 whither fhall I fee from thy pre fence ? There is a 
 root of Atheifm in our hearts that fays, The Lord hath 
 
 forfakcn the earth, and the Lord feeth not, Ezek. 
 ix. 9. And O how ready are the bed to forget, though 
 they are ever under the chalk of his eye, that he is a 
 witnefs to eveiy thought, word, and action ! Thus 
 walking with God implies, 
 
 (1.) The believing of his all-feeing eye, embracing 
 it with a firm faith, that he is intimately acquainted 
 with all our ways, Heb. iv. 13. His eye is on us 
 where no other eye can fee us, yea where our own 
 eyes cannot reach, that is, into our hearts. And 
 where the true faith of this is, it will not want an 
 imprefiion of proportionable depth with the itrength 
 of the faith wherewith it is apprehended. 
 
 (2.) An habitual minding of this all-feeing eye 
 that is on us, Pfal. xvi. 8. Walkers with God are 
 frequently lifting themfelves in the prefence of this 
 God ; and efpecially when the temptation comes, they 
 look to him that fees them, and fay, Shall I do this 
 great wickednefs, and fin again/l Cod ? 
 
 (3.) A fuitable refpect to this all- feeing eye, in- 
 fluencing our hearts, lips, and lives, to beware of 
 fin, and to be diligent and upright in duty. The 
 eyes of a child will rellrain people fometimes •, how 
 much more mould the eye of God, that is never off us ? 
 
 2. Eye him as our Judge, to whom at length we 
 muft give an account, Rom. xiv. to. Let us remem- 
 ber, and often have in our mind, that word which 
 at length will reach our ears, Rife ye dead> and come, 
 
 U 
 
Of walking with God, in the Matter of it. 149 
 
 to judgement. We might walk as we lift, if we were 
 never to be called to account. But there is not a 
 thought, word, or action, but what muft be judged, 
 Rom. ii. 16. Eccl. xii. ult. We can never fay there 
 is more than a ftep betwixt us and the judgement- 
 feat, and therefore there is good reafon we mould 
 walk as prifoners going to the bar. 
 
 (1.) Let us walk as under the eye of an infinitely- 
 holy judge, who cannot look on fin but with abhor- 
 rence, Hab. i. 13. He can never be brought by any 
 means to approve of fin, how little foever we think 
 of it. The lead fpot is ofTeniive to the eyes of his 
 jeaJoufy, and he cannot away with it. 
 
 (2.) Let us walk as under the eye of an accurate 
 Judge, from whom no crime can be hid, whofe eyes 
 no pretences nor fair colours can deceive- Let us re- 
 member when we come there, our crimes cannot be 
 hid for want of evidence ; for the omnifcient Judge 
 himfeif is witnefs to all, and that omnifcience will 
 pierce through all the vails wherewith we now cloke 
 our fins, 
 
 (3.) Let us walk as under the eye of an impartial 
 Judge. He is one that cannot be biaiTed either by 
 feud or favour. He is no refpedler of perfons, but 
 rewards every one according to his work. The be- 
 lief of this would make us impartial in our own caufe \ 
 and if we were walking with God, we would fift our 
 own caufe without partiality. 
 
 3. Eye him as our Pvedeemer and Saviour, If. xlv. 
 22. Look unto trie, and be ye faved, all the ends of t he- 
 earth : for I am God, and there is none elfe. To eye 
 God as our witnefs and judge, without eying him as 
 a God in Chrift, atoned by his blood, would fright 
 us away from him, fo as we could never walk with 
 him more. But that a guilty creature may walk with 
 God, let him, 
 
 (1.) Eye the mercy of God in a Mediator, If. It. 
 J. Let the wicked forfake his way, and the unrighte- 
 ous man his theughts : and let him return unto the 
 N 3 Urd % 
 
l$o Of walking with God, in the Matter of it. 
 
 Lord,, and he will have mercy upon him, and to our 
 God, lor he will abundantly pardon. That is a large 
 coveiing under which may be hid all the guilt of our 
 walk. It reaches deep and extends very far, Pfal. 
 Ixxxvi. 13, Great is thy mercy toward me : and thou 
 haft delivered my foul Jrom the loweft hell. In our 
 moft accurate walking, and when we have done our ut- 
 rnoft, there will be need of grace and mercy. And 
 we muft believingly apply to it, that when we have 
 fallen, we may rife up again and walk. 
 
 (2.) Eye the righteoumefs of a Redeemer. Had 
 the moil clbfe walker with God nothing to look to 
 but the righteoumefs of his own works, he would 
 never have ground of joy all the way through the 
 wildernefs. But the naughtinefs of his own righte- 
 ©ufnefs makes him look often to the imputed righte- 
 oumefs, and there he joys, If. xlv. 24. 25. Surely, 
 /ball one fay, In the Lord have I righteou/nc/s and 
 ftrength. — In the Lord Jhall all the feed of Ifrael be ju~ 
 Jlified, and ' Jh all glory. 
 
 (3.) Eye the confcience-purging blood, Heb xii. 
 22. 24. If thou haft come up into Chrift's chariot of 
 the covenant, the covering of it is a covert of purple, 
 that is ever over thy head. When conscience is 
 wounded with guilt, it is like a thorn got into the 
 foot of the traveller, who can walk no more till it be 
 drawn out, Heb. ix. 14. 
 
 4. Eye him as the fountain of ftrength, If. xlv. 
 24. forecited. This was the way that David refol- 
 ved to walk with God, Pfal. lxxi. 16 I will go in the 
 Jirength of the Lord God. The way we have to go' is 
 difficult, we have little ftrength, and there is much cp« 
 pofition ; we need to keep our eye on him in whom the 
 believer's ftrength lies, Pfal. Ixxxiv. 5. None walk 
 with God but thofe that draw ftrength from him, for 
 the whole of their walk. And that lies in two things.. 
 (1.) Believing the promife of ftrength and furni- 
 ture, for whatever piece of the way we are called to 
 go through, PiuL cxvi. 9. io. / will walk lejore the 
 
 Lord 
 
Of walking with God, in the Matter of it* 151 
 
 Lord in the land of the living. I believed, therefore 
 have I fpoken. The fpiritual traveller has many a 
 difficult ftep in his way to Immanuel's land, but in 
 the covenant there is ftrength promifed to carry him 
 through them all. He muft keep his eye on the pro- 
 mife, and firmly believe it, for that is the way to fuck 
 the breads of thefe confolations. 
 
 (2.) Ufing the means on the credit of the promife. 
 God's inftitutions have promifes annexed to them, 
 and they become effectual, being thus believingly 
 ufed, Heb. iv. 2. compare John xvii. 17. To pre* 
 tend to believe without ufing of means, is preemp- 
 tion ; to uie the means without believing the promife, 
 is lifelefs formality. Is there a luft to mortify, or a 
 temptation to refill: ? let us ufe the means, and be- 
 lieve the promife of fanctification with clofe applica- 
 tion to ourfelves. 
 
 5. Eye him as our Mafter, Lord, Head, and Huf- 
 band, Pfal. xlv. 1 1. He is thy Lord, and worjhip thou 
 him. See how the fpoufe comes out of the wilder nefs 
 walking with God, even leaning on him as her Head 
 and Hufband, Cant. viii. 5. We muft walk v/ith 
 him, as obedient fervants with a mafter, dutiful fub- 
 je£r,s with a king, 6v. Whomfoever others fervc, 
 let it be our refolution to ferve the Lord, Jofh. xxiv. 
 15. And this impoits, that we muft be ready, 
 
 (1.) To receive his orders, and the leaft indications 
 of his mind to comply v/ith them, fignified to us by 
 his word or providence. How clolely did the pfal- 
 mift thus walk v/ith God? Pfal. exxiii. 2. Behold, as 
 the eyes of fervants look unto the hand of their majlers^ 
 and as the eyes of a maiden unto the hand of her mif- 
 trefs ; fo our eyes wait upon the Lord our God, until 
 that he have mercy upon us. And this is the duty 
 of all pretending to be efpoufed to Chrift. So that 
 it muft needs be great untendernefs, that Godfpeaks 
 once, yea twice, yet men regard it not. 
 
 (*.) To do his bidding; Lord, what wilt thou 
 have me to do ? faid Paul, A6ts ix. 6. Our Lord 
 
 leu 
 
152 Of -walking with God, in the Matter •fit. 
 
 lets us fee, that it is not talking of, but thus walking 
 with God, that is religion indeed, Luke vi. 46. Why 
 call ye me Lord, Lord, and do not the things which I 
 fay ? And it is not the hearers, but the doers of the 
 word that Ihall be juftified. There is no walking 
 with God, if we walk not in the road of obedi- 
 ence to his commands. If we take our own way, 
 we walk not with him, but Satan. 
 
 (3.) To be careful to pleafe him in all things, 
 1 Cor. vii. 34. to give content to the heart of Chrift 
 in whatever we do, Col. i. 10. not only to do the 
 thing he commands, but to do it to his mind, fo as 
 he may take pleafure in us, and delight to do us good. 
 For thus the duty of ChrifVs fpoufe in walking with 
 God is fummed up, Pfal.xlv. 10. Hearken, daugh- 
 ter, and conftder, and incline thine ear ; forget alfo 
 thine own people, and thy father's houfe. 
 
 6. Laftly, Eye him as our chief end. As he that 
 walks with God fets off in his way in him and by 
 him, fo he walks to him as the great end of his walk, 
 Pfal. xvi. 8. / have fet the Lord always before me, 
 Rom. xi. ult. For of him, and through him, and to 
 him are all things : to whom be glory for ever. Amen. 
 This implies two things. 
 
 (1.) Aiming at his glory in all things, I Cor. x. 
 31. We mull: make that the great fcope of all our 
 actions, and of our whole life. He that walks with 
 God difplaces felf, which is the dead fea into which all 
 our actions naturally run, and fets up the honour of 
 God inflead thereof j reckoning his life no more ufe- 
 ful in the world than it tends to the honour of God. 
 For we are as trees in a vineyard, of no ufe, but a* 
 they bring forth fruit to the mailer's ufe, Luke xiii. 7. 
 
 (2.) Seeking to enjoy him as our chief happinefs, 
 Pfal. lxxiii. 25. Man can never be felf-fufficient, (no 
 not angels) ; that is the peculiar prerogative of God, 
 whofe perfections are infinite. So he muft needs 
 feek his happinefs without himfelf. While he is 
 without God in a natui'al iiate, he feeks it in the 
 
 cieatures > 
 
Of walking with God, in the Matter of it, 153 
 
 creatures ; when he comes to God, he takes God for 
 it. And walking with God, he habitually feeks it 
 in the enjoyment of him, and feeds at that table he 
 fits down to in converfion. And fo if ye would walk 
 with God, 
 
 1.) Ye mud feek to enjoy him in all things, in the 
 meafure he is to be enjoyed here, Pfal. xxvii. 4. ; 
 feek to enjoy him in ordinances, Pfal. lxiii. 1. 2. 
 public, private, and fecret. Ye muft not ftay in the 
 fhell, nor in the outer court ; but feek to believe, 
 tafte, and feel, Pfal. xxxiv. 8. Ye mult feek him in 
 providences, Pfal. xciv. 4. merciful and favourable, 
 fmiling and frowning. He will be the fap and foi- 
 fon of mercies to the walker with God, Gen. xxxiii. 
 10. and they will fee his name in crofs difpenfations, 
 Micah vi. 9. 
 
 2.) Ye muft feek to enjoy him in heaven hereafter. 
 If ye walk through the woild with God, ye will walk 
 as pilgrims bound for another and better country, 
 keeping that in your view as your only reft, Heb. xi. 
 13. 16. He that walks with God, walks as one living, 
 that he may die well, making it the bufinefs of this 
 life to learn to die, and to get beyond it to a better life. 
 
 Secondly, We muft walk with God in the way 
 of the heart's going along with him in all things, as 
 the fhadow goes with the body. Hence it is called 
 walking after the Lord, Hof. xi. 10. following the 
 Lord, Numb, xiv- 24. Walking with God is no bo- 
 dily motion, but a fpiritual motion, a moving of the 
 heart and affeclions ; and fo it muft import neceflari* 
 ly the heart's going along with him. I will take it 
 up in thefe three things. If ye would walk with God, 
 your hearts muft go along with him, 
 
 1. In the way of believing in all things- Thus 
 Enoch walked with God, Heb. xi. 5. God is a Spi- 
 rit, and our fouls are fpirits. The way of commu- 
 nion betwixt God and us is in the way of believing; 
 for we cannot know him to our falvation, but as 
 he has revealed himfelf to us in his word. So God 
 
 manifefting 
 
154 Of walking with Cod, in the Matter of it, 
 
 manifefting himfelf by his word, we cannot walk 
 with him, but as our hearts go along with thefe ma- 
 nifeftations of himfelf, in the way of believing ; hence 
 is that account the apoftle gives us of his walk, Gal. 
 ii. 20. The life which I now live in the flefh, 1 live by 
 the faith of the Son of God, who loved me, and gave 
 bimjelf for me. So walking with God imports, 
 
 (1.) Believing of his commands. Faith difcerns 
 the (tamp of divine authority on the commands, and 
 fo gives them a fuitable weight on one's own fpirit. 
 It efietms and judges them all right and reafonable, 
 Pfal. cxix 128. So they are believed to be not only 
 from God, but fuited to the divine perfections, and 
 to man's real welfare. Which cannot mifs to influ- 
 ence the perfon to obedience. 
 
 (2.) Believing of his promifes, the promifes of the 
 gofpel, Heb. xi. 13. He that walks with God, does 
 not only believe the great leading promifes of the co- 
 venant, of God himfelf's bring their God, and of e« 
 ternal falvation, but the lefTer promifes depending on 
 thefe. And while others take other things for their 
 heritage, they take the promifes for theirs, Pfal. cxix. 
 Hi. So the great thing that fways them in their 
 courfe of life, is the profpecl: of unfeen things, (2 Cor. 
 iv. 18.) to be had in another world, andlikewife the 
 profpeCt of what is promifed even in this life. 
 
 So the promifes are apt to influence obedience ; 
 and when they do, that is walking with God ; when 
 one ventures on, and follows the way of duty on the 
 credit of the promife: e. g. giving out of their fub- 
 ftance at God's call, upon the faith of the promife, 
 Prov. iii. 9. jo. &c. 
 
 (3.) Believing of his threatenings, Heb. xi. 7. We 
 find holy men have thus walked with God, being 
 influenced to a tender holy walk by the faith of God's 
 threatenings in his word, Job xxxii. ult. David 
 was not of a fervile legal fpirit, when he fays, Pfal. 
 cxix. 120. My flefh trembUth for fear of thee, and 1 
 am afraid of thy judgements. Hence they that walk 
 
 with 
 
Of walking with God, in the Matter of it. 155 
 
 with God, will not venture on an ill thing, more than 
 they would take fire into their bofom, becaufe the 
 terror of God makes them afraid of Cm. 
 
 2. In the way of compliance with his holy will. 
 If we do not thus in all things, we walk contrary to 
 him. When man fell off from God, his own will 
 became his law, and was let in oppofition to the will 
 of God. When he returns to God, his will is in- 
 clined by grace to God's will} and walking with God 
 it goes along therewith, complying with it in all 
 things. So walking with God imports, 
 
 (1.) Complying with the will of his command in 
 all things, A&s ix. 6. The heart of the believer is 
 reconciled to, and approves of the law as holy, juft, 
 and good ; and while he walks with God, he labours 
 fincerely to fuit his. walk thereunto in all things, be- 
 ing grieved at any reluclancy that is in his heart 
 againft any piece of obedience, crying with David, 
 Pfal. cxix. 5. that my ways were directed to keep 
 thy Jiatutes ! 
 
 (2 ) Complying with the will of his providence, the 
 heart being reconciled to that lot which God is plea- 
 fed to carve out, Pfal. xlvii. 4. O what walking con- 
 trary to God is there in this refpecf, while the proud 
 unhumbled heart will not, cannot accommodate itfelf 
 to divine difpenfations ! but murmurs, frets, and re- 
 pines, and rebels againft the Lord, as the fovereign 
 Governor of the world. 
 
 3. In the way of habitual moving of the heart to- 
 wards him. Grace has an attractive virtue in the 
 heart drawing it towards God. And when it is in 
 exercife, it will make the heart to be moving towards 
 him, whereas otherwife it fettles on other things be- 
 fides him. So in walking with God there is, 
 
 (1.) Frequent thinking and meditating on him, 
 Mai. iii. 1 6. That is a black character of the wick- 
 ed, Pfal. x. 4. God is not in all his thoughts* And 
 the faint is in a backgoing condition that begins to 
 forget him, Jer. ii. 32. Yea, fleeting thoughts are 
 
 not 
 
156 Of walking with Cody in the Matter of it* 
 
 not fufficient ; if we walk with God, he will be the 
 fubj.ct of our meditation, both occafional and dated, 
 Pfai. lxiii. 6. If we walk with a man, he is ever 
 in our view, and fo we cannot mifs to think on him. 
 
 (2.) Habitual moving of the heart towards him, 
 in love, defire, truft, &c. He is the chief good and 
 the beft of beings, which mould ever command our 
 love, Deut. vi. 5. That is the holy fire that is kept 
 glowing and flaming in the heait of one that walks 
 with God; loving him for himfelf, and for his good- 
 nefs to us. Defires after him are the breathings of 
 a foul touched with the love of God, tending to per- 
 fect enjoyment. And the continual wants and weak- 
 nefs that fuch a one finds himfelf compalTed with, 
 turn him very naturally to trull and dependence on 
 him. 
 
 (3.) Frequent ufe of ejaculatory prayer, 1 ThefT. 
 v. 17. This is that kind of prayer to which we have 
 accefs at all times, the daiting up of a defire to the 
 Lord, whatever be the lawful bufinefs we are about, 
 or whatever be our cafe. And hardly can people be 
 thought to walk with God, that are not frequently 
 lending thefe fwift, though filent meiTengers to hea- 
 ven. We find Jacob, in the midit ot his teftament, 
 ufing fuch a devout ejaculation, Gen. xlix 18. I have 
 waited for thy f ah at ion y Lord. See Mofes's prac- 
 tice, Exod. xiv. 15. and Nehemiah's, before he an- 
 fwered a king, Neh. ii. 4. 
 
 Thirdly, We mull walk with God in ordinan- 
 ces, Luke i. 6. fubmitting to, and feeking commu- 
 nion with God in all ordinances as we have accefs. 
 The ordinances are the banqueting-houfe of Chrift, 
 wherein he feafts his people, Cant. ii. 4. the galle- 
 ries wherein the King is held by thofe that walk with 
 him there, Cant. vii. 5. Particularly communion 
 with God is to be fought and kept up, 
 
 1. In fecret prayer, JMatth. vi. 6. We mult walk 
 with God in a due and ordinary obfervance of that 
 kind of prayer. It is 2 dutv wherein the people of 
 
 Cod 
 
Of w diking tvith God, in the Matter of it. 157 
 
 God have had as much communion with God as in 
 any other; witnefs Jacob's experience, Gen. xxxii. 
 24. and Daniel's, chap ix. 22. The Lord piomifes 
 his people a particular familiarity with him in that 
 duty, Cant. vii. 1 1. Come, my beloved, let us go forth 
 into the field : let us lodge in the villages. And how- 
 ever fome may be blithe to get it (hifted, yet the 
 truly-exercifed would find it hard, nay they could 
 not at all live without it. And how people can walk 
 with God, taking it only now and then, and not 
 making confcience of ordinary obferving of it, I fee 
 not. And indeed people will readily know by their 
 difpofirion in fecret prayer, whether they be in a 
 thriving cafe or not. 
 
 2. In family prayer, A&s x. 2. 3. Never one that 
 gives Chrift heait-room, but they will be willing to 
 give him houfe-room too. And there are none that 
 walk with God themfelves, but they would fain all 
 their family walked with God too, Joih. xxiv. 1 5. And 
 there are none who have gone about it ferioufly, but 
 muftfay, that family- worfhip is an ordinance in which 
 God is to be found. Prayerlefs families are in a dan- 
 gerous condition ; they are as if the owners mould 
 uncover the roofs of them, that wrath may be fhower- 
 ed down on them, Jer. x ult. Pour out thy fury up* 
 on the heathen that know thee not, and upon the f ami" 
 lies that call not on thy name. And I think if people 
 were walking with God in family-duties, they would 
 not lay by the morning-exercife, as many of you do. 
 And what is it that hinders it ? What but the weary 
 worlds ye cannot get time for it, becaufe of your 
 bufinefs. But are not ye afraid of God's curie on 
 that buHnefs that (huts out his worfhip ? And if it 
 {hould thrive, ye take the way to getleannefs to your 
 fouls. It looks not like walking with God to fland 
 off from family-worfhip, till they have no other thing 
 ado, and it is a gracelefs-like thing to offer only that 
 time to God that cofts you nothing. 
 
 3. In reading of the word, John v. 39. "We find 
 O the 
 
15S Of walking with God y in the Matter of it. 
 
 the ti uly-godly have been great lovers of the Bible. 
 O how does David commend it, efpecially in the 
 1 19th pfalm, though it was but a fmall part of it that 
 was wiitten in his time ! One that would walk with 
 God, mould even walk through the Bible, reading 
 it, and acquainting themfelves with the mind of God 
 in it. And ye will fee, that whenever perfons come 
 to be in earned exercifed about their cafe, they will 
 very naturally go to their Bibles in quite another man- 
 ner than they ufed to do. 
 
 4. In extraordinary prayer, fetting time apart for 
 it, either in fecret, or in families ; of which I have 
 fpoke before *. 
 
 5. In hearing of the word. Whenever the Lord 
 puts an occafion of hearing the word in your hand, 
 he fays in effe£t, Come walk with me in the galle- 
 ries ; and withjoyfj.illye draw water out of the wells 
 of falvation) If. xii. 3. And every believing foul will 
 reply with David, Pfal. Ixv. a. Blejjed is the man 
 whom thou chcofe/l, ami caufejl to approach unto thee y 
 that he may dwell in thy courts : we fhall he fatisfied 
 with the goodnefs of thy boufe y even of thy holy temple. 
 The Sabbath-day is a day of blefling, the preaching 
 of the gofpel is the great means for the falvation of 
 finners, 1 Cor. i. 21. Is it not then a flighting of 
 communion with God, for people to idle away fo 
 many Sabbaths at home, in making fo little confeience 
 of attending on public ordinances ? Piead through 
 the whole Bible, and ye will not find a gracious per- 
 fon, but was much addicted to the place where his 
 honour dwells, to public ordinances. And I afiure 
 you, the godly in fome places would wonder if they 
 could have any good in them at all, that can con- 
 tentedly fit at home, when they are neither fick nor 
 fore, nor have any providential neceflity put upon 
 them. It is very obfervable, Numb. ix. io- — 13. 
 " that if any man of Ifrael, or of their pofterity mould 
 
 * See Memorial concerning perfonal and family failing, annex- 
 ed to the author's View cf the covenant of grace. 
 
 be 
 
Of walking with God, in the Matter of it. 159 
 
 be unclean by reafon of a dead body, or be in a jour- 
 ney afar off, yet he fhould keep the paflbver unto the 
 Lord : — but the man that was clean, and was not in 
 a journey, and forbore to keep the paflbver ; even 
 the fame foul iliould be cut off from his people, be- 
 caufe he brought not the offering of the Lord in his 
 appointed feafon." Whence obferve, that as thofe 
 who againft their wills are forced to be abfent from 
 God's ordinances, may expect the favours of his grace 
 under their affliction ; fo thofe who of choice abfent 
 themfelves, may expert the tokens of his wrath for 
 their fin. 
 
 6. Lajlly, In the facrament of the Lord's fupper. 
 That is an ordinance efpecially appointed for com- 
 munion with God, 1 Cor. x. 16. And it has been 
 fo in the experience of many fouls. Wherefore it 
 muft be ftrange how thofe can walk with God, that 
 never fet their foot on that holy ground, though they 
 have one opportunity after another. 
 
 And if ye would walk with God in thefe duties, 
 (1.) Ye muft make confcience of preparation, even 
 prepare for fecret prayer, <bc. (2.) Seek and prefs 
 forward for communion with God in thefe ordinan- 
 ces, and take not up with the external work. (3 ) Do 
 not take them by ftarts, but keep an ordinary, as ye 
 have occafion, otherwife ye cannot be laid to walk 
 with God in them. 
 
 Fourthly, We muft walk with God in provi- 
 dences. Thefe are his ways wherein he walks to- 
 wards us, and we muft walk with him in them, Hof. 
 xiv. ult. Who is wife, and he foall under/land thefe 
 things ? prudent, and he Jhall know them ? for the 
 ways of the Lord are right, and the juji jhall walk in 
 them. Sometimes he goes with us in the way of 
 fmiling, fometimes of crofs providences : but whe- 
 ther he take the high road of lifting up, or the low 
 one of downcafting, we are to follow, and walk with 
 fcim. This lies in thefe feven things. 
 
 1. We muft notice his hand in all that we meet 
 O 2 with 
 
160 Of iv alking ivith God, in the Matter of it. 
 
 with from any hand wfi2tfoever. God guides the 
 world by wifdom, and without him fecond caufes 
 cannot move, Ezek. i. 20. Whether thou meet with 
 a mercy or a crofs, fay in thine heart, This is the 
 finger of God, Gen. xxxiii. *o. The not noticing of 
 this is a fpice of Atheifm, that God is highly dif- 
 pleafed with, Pfal xxviii. 5. Becaufe they regard not 
 the works of the Lord, nor the operation of his hands, 
 he fiat I dejlroy them, and not build them up. See how 
 the Pagan Chaldeans do with fmiling providences, 
 Hab. i. 16. "They Jacrifice unto their net, and bum 
 incerfe unto their drag : becaufe by them their portion 
 is fat, and their meat plenteous. And fee what the 
 Philift ines fay of their afflictions, It is a chance. But he 
 that walketh with God, takes all out of the Lord's hand. 
 
 2. We muft accommodate ouifelves to the afpe£t of 
 providence, whether it be mining or louring, Eccl. 
 vii. 14. For without this we fhew a contempt of 
 providence, which the Lord takes hainouily, as you 
 may fee by looking to If. xxii. 12. 13. 14. We mult 
 rejoice in his mercies, and walk foberly and concern- 
 edly under the flrokes of his hand. 
 
 3. We muft labour to find out the defign of pro- 
 vidence. Providence has a voice, and it is a voice 
 of fpeech which may be underltood, Ezek. i. 24. 
 The works of providence are a book which the walk- 
 er with God labours to read the mind of God i/i. 
 Merciful difpeniations are preachers of repentance, 
 and happy are they that hear their voice, Horn. ii. 4. 
 Crofs difpenfations have a language to the fame pur- 
 pofe, Micah vi. 9. The Lord's voice crkth unto the 
 city, and the man of wifdem Jhall fee thy name : hear 
 ye the rod, and ivho hath appointed it. 
 
 To help you to know the particular defign of pro- 
 vidence in crofs difpeniations that ye meet with, 
 
 (1.) Pray in faith for it, believing that God wUl 
 difcover it to you in the ufe of means, in his own 
 time, Job x. 2. Shew me -where] ore thou contemieji 
 %jith me. Compare Matth. xxi. 22. All things -xhat- 
 
 focver 
 
Of walking with God, in the Matter of it. 161 
 
 foever ye /hall ajh in prayer, believing, ye fljall re' 
 ceive. But take good heed that your fouls be truly 
 and honeftly laid open to divine inftruc~tion, that you 
 be difpofed to know it at any rate, though it fliould 
 touch you in a mod fenfible part: Pfal. xxv. 9. The 
 me~ek will he guide in judgement : and the meek will 
 he teach his way. 
 
 (2 ) Search for it, as the Ifraelites did for the ao- 
 curfed thing, Pfal. lxxvii. 6. Think upon it, in or- 
 der to find it out. Take a view of your way, what 
 it was before and at the time when ye met with the 
 crofs ; even as when men have loit any thing, they- 
 go back till they come to the place where they are 
 fure they had it. 
 
 (3 ) Take help of the word in this matter. Con.-- 
 fider fcripture-tbreatenings, or examples, that may be 
 appofite to your cafe. All that you or I meet with 
 is but a fulfilling of the fcripture, Hof. vii. 12. And 
 as providence gives light to the word, fo the word 
 gives light to providence. And thus Mofes opened 
 up the meaning of a dark providence to Aaron from. 
 the word, Lev. x. 3. This is it that the Lord fpake^. 
 faying, I will be fantlified in them that come nigh me,, 
 and before all the people I will be glorified, Andi 
 Aaron held his peace. 
 
 (4.) Litten to the whifpers of" conference under" 
 the rod. The fin that under the rod confeience calls 
 moll in thy teeth, is very likely to be the fin that 
 God is aiming, at,. as in .the. cafe of Jofeph's brethren, 
 Gen. xlii. 2 J. who faid one to .another, IVe are verify 
 guilty concerning.our brother, in that we jaw the an- 
 guijh of his /old, when he be fought us ; and we would 
 not hear : therefore is this dlftrefs come upon us. Even 
 as the man that has a fore finger, whatever touches 
 his hand, the ringer fmarts ; an evidence that there 
 his fore lies. 
 
 (5.) Confider what fin it is that thou had had r\v 9: : 
 reproofs for from the word, mod checks for by iomt: 
 leffer fteps of providence, moft challenges fo* i 
 
 O 3 coniciencfc, 
 
1 62 Of walking with God, in the Matter of it. 
 
 conscience, and yet thou haft not reformed. That 
 is likely to be it. For God's rods follow his rebukes, 
 as Abfalom did with Joab : Jer xxii. 21 22. I [pake 
 unto thet in thy pro/pi rity, hut thou fridft, 1 -will not 
 hear : this hath been thy manner jrom thy youth, that 
 thou obeyedjt not my voice. The wind JJja/l eat up all 
 thy pajtures, and thy lovers fh.dl go into captivity , 
 furely thenfhalt thou be afiamed and confounded for all 
 thy wicked). efs. 
 
 (6.) La/fly, Confider the nature of the ftroke or 
 crofs, for very readily there is a difcernible affinity be- 
 twixt the fin and the ftroke. Sometimes God pu- 
 nifhes men in the fame kind with their fin, as in the 
 cafe of Adonibezek, Judg. i 7. Sometimes in the 
 occafion of their fin, as Eli's indulgence to his chil- 
 dren was punifned by the death of them. Sometimes 
 their punifhment is in what is molt contrary to their 
 fin, as David's fin in numbering of the people. Some- 
 times God meafures to us in temporal.*, as we do to 
 him in fpirituals, Hof. iv. 12. 13. 1 Cor. xi. 30. and 
 feveral other ways. 
 
 One that walks with God will have fo much ado 
 with thefe things, that they (hould very carefully ob- 
 ferve them, for daily practice of taking up God's 
 mind in what they meet with. 
 
 4. We muft endeavour to comply with the defigns 
 of providence, Job xxxvi. 10. n. Providences in 
 favourable difpenfations are God's cords of love ?nd 
 bands of a man, whereby he draws finners to himfelf. 
 In afflicting difpenfations they are God's furnace for 
 melting of fouls, that they may take on fuitable im- 
 preflions. And O but it is fad when the efre£r. of all 
 is that, Hof. xi. 2. As they called them^ fo they went 
 from them. Jer. vi. 29. 30. 7he bellows are burnt, 
 the lead is confumed of the f re, the founder melteth in 
 vain; for the wicked are not plucked away. Rrpro- 
 bate filver fhall men call them, becaufc the Lord hath 
 rfjecied them. That is a grievous complaint, Jer. v. 
 3. Thau hift fricken them, but they have not grieved ; 
 
 t/sGU 
 
Of walking with Goa, in the Matter of it, 163 
 
 thou hafl confumed them, but they have refufed to re» 
 ceive correction : they have made their faces harder 
 than a rocky they have refujed to return. But he 
 that walketh with God makes it his bufinefs to com- 
 ply with thcdifpenfations of providence in thedefign of 
 them, to ferve the Loid more chearfully that God is 
 kind to him, and to bring forth the peaceable fruits 
 of righteoufnefs under afflictions. 
 
 5. We muft notice the harmony of providences 
 with the word., Pfal xlviii 8. As we have heard, fo 
 have wefeen in the city of the Lord of hofts. This is 
 the way to get communion with God in providences. 
 And a fweet feaft they often afford to thofe that are 
 thus exercifed to difcern them ; hence fays David, 
 Pfal. xcii. 4 Thou, Lord, haft made me gltd through 
 thy work : I will triumph in the works of thy hands ; 
 and faid Jacob to his brother Efau, Gen. xxxiii. 10. 
 Therefore 1 have feen thy face, as though I had feen 
 the face of God, and thou waft pleafed with me. The 
 word is the fcheme and draught of the government 
 of the world-, and the lines of providence are all 
 drawn accordingly. So that whatfoever thou meet- 
 eft with, it is an accomplifhrnent of fcripture pro- 
 mifes, threatening?, or doctrines. And a child of 
 God in applying them thus to the rule, may have 
 fweet communion with God. 
 
 6. We mull: follow the conduct of providence in 
 fubferviency to the word, keeping our eye on the 
 promife, Pfal. xxxii. 8. / will inftrucl thee, and teach 
 thee in the way which thou ft j alt go : I will guide thee with 
 mine eye.. To feparate providence from the word, 
 and then make it a rule, is dangerous, Jonah i. 3. 
 But to follow the conduct of it with an eye to the 
 word, is a notable part of the Chriftian's walking 
 with God. Providence is the hand of the Lord where- 
 by he opens the way in the wildernefs to his people, 
 that they may follow him. And go where they will, 
 as long as they can thus keep their eye on their guide, 
 they may judge themfelvcs in the fafeft way. 
 
 7. Lafly, 
 
164 Of walking with God> in the Matter of it. 
 
 7. Laftly, We mud live in the exercife of the 
 graces fuitable to the difpenfations of providence 
 wherewith we are tryfted, Eccl. vii. [4. Some dif- 
 penfations are fweet and comfortable ; let us by them 
 be ftirred up to love the Lord the more, Pfal. cxvi. 1. 
 Let any comfort that we find in the creature be ufed 
 to enlarge our hearts in thankfulnefs to, defire of, 
 and chearfulnefs in ferving the Lord. Some are 
 heavy, and require patience ; fome dark and doubtful, 
 and require faith. Some take away our created fup- 
 ports, dry up our cifterns, and put out our candle ; 
 and fuch require truft in the Lord, and to rejoice in 
 him, Hab. iii 17. 18. Thus he that walks with God, 
 follows him whitheifoever he goes, 
 
 Fifthly, We muft walk with God in the.ftations 
 and relations wherein he hath placed us. Thele are 
 the fphere that God hath given us to move in, in the 
 world And whofo walks not with God in them, 
 will never pleafe burn. There are two pieces of work 
 which a Chriftian has to do. 
 
 1. One for himfelf, and that is his falvation- work, 
 Phil. ii. 12. That is, to fecure his eternal welfare 
 in the enjoymem of God, and fo to make fure his 
 gracious ftate to maintain a gracious frame and dif- 
 pofition, by getting incident comroverfies betwixt 
 God and his foul done away, grace actuated, ftrength- 
 ened, and nourifhed, till he come to the ftature of a 
 perfect man in Chrift. This lies in hisperfonal walk. 
 
 2. One for God, and that is his generation- woik* 
 Acts xiii. 36. This lies in his relative w Ik. Whence 
 we may conclude, that fo far as a man or woman is 
 defective in their relative duties, fo far they are ufe- 
 lefs for God, and take up room in the world for no 
 purpofe. And fo far as they do ill inltead of good 
 in their relations, they walk contrary to God. We 
 fee how the Lord in the works of nature has jointed 
 together the creatures, the fun to mine by day, and 
 the moon by night, the hearts to ferve man, and the 
 earth with the products thereof to ferve both. The 
 
 beauty 
 
Of walking with God y in the Matter of it* 1^5 
 
 beauty of the world lies in every one's keeping their 
 place, and being ferviceable in the place wherein God 
 has fet them. And fo relations are the joints of fo- 
 ciety ; and they that would walk with God, muft 
 walk with him in them. 
 
 (1.) We muft labour faithfully to difcharge the 
 duties of our ftations and relations, as under the eye 
 of God, who is our common Overfeer, Witnefs, and 
 Judge, Pfal. ci. 2. God has fhaped out our work to 
 us, whether in the church, commonwealth, or fa- 
 mily, wherein feme are as eyes, fome as hands, and 
 fome as feet. Though the work of others may be 
 higher and mote honourable than ours, our greateft 
 honour will be to approve ourielves to God in our 
 own part. God obferves how every one does his 
 duty, the hufband, the wife, the mafter, ~the fervant. 
 And they that walk with God, will behave themfelves 
 in thefe things as under the eye of God, as well as 
 when they are at prayers, <&c. Col. iii. 22. 
 
 (2.) We muft do the duties of our relations under 
 a fenfe of the command of God. It is not enough 
 that the hufband love his wife, or the wife fubmit 
 herfelf to her hufband, && if conicience of duty to- 
 wards God do not fway them thereto, Eph. v. 2t. 
 We muft make God our great party in all thefe things, 
 ctherwife we do not walk with God in them. There 
 is no relation one (lands in, but God has fet them 
 their duty; and fo the performance of thefe duties is 
 as much the trial of our obedience, as the moft reli- 
 gious actions we are capable of. 
 
 (3.) We muft do the duties of our relations wirh 
 an eye to the real good of our relatives. Thou fhalt 
 love thy neighbour as toyfelf\ is the fum of the fecond 
 table. No man is born for himfelf, but to be fervice- 
 able to God and his fellow-creatures, Pvom. xv. 2. 
 And the more ufeful we are to others, the more we 
 ferve God, and the more we are like him : for he does 
 good unto all, even to the unholy and unthankful- 
 
 (4.) Lajltyy We muft do the duties pf our relations 
 
 with 
 
1 66 Of walking with God, in the Matter of it. 
 
 with an eye to the honour of God, i Cor. x. 31. O 
 the difhonour that is done to God by the little con- 
 ference that is made of relative duties, by crying re- 
 lative fins. Should the fabric of the world run in- 
 to confufion, fun, moon, ftars, day and night, go 
 out of their courfes, where were the honour of God 
 arifmg from the beauty of an orderly management of 
 the world ? But ah ! how often are the foundations 
 in churches, ftates, and families out of courfe, and 
 there nothing but diforder and confufion, contention 
 and oppofition, every one going out of their courfe; 
 and io the honour of God, and their own good and 
 comfort lying buried in the ruinous heap ? This is 
 walking contrary to God. 
 
 This walking with God is particularly noticed con- 
 cerning Enoch, Gen. v. 22. And Enoch walked with 
 Cod after he begat Methufelah three hundred years, 
 and begat fons and daughters. He walked with God 
 in his family, as a father and a hufband, in a mar- 
 ried (late. So if thou be a walker with God, it will 
 appear in the relations wherein thou ftandeft ; for 
 grace makes a good hufband, a good wife, a good 
 matter, a good fervant, <bc. And the duties of re- 
 lations will readily try both the reality and ilrength of 
 grace. 
 
 Sixthly, We muft walk with God in all our 
 actions, whether natural, civil, or religious, 1 Cor. 
 X. 3 1 . Whether therefore ye eat or drink, or whatfo' 
 ever ye do, do all to the glory of God. Religion is to 
 our converfation like fait to meat, neceflary to feafon 
 our whole life, whatever it is that we are about. 
 
 Firjl, We muft walk with God in our natural ac- 
 tions, fuch as eating, drinking, fleeping, 12c. Thefe 
 are common to us with the hearts ; but we muft not 
 be like the beafts in the ufe of them, but walk with 
 God therein. Now, if we would walk with God in 
 thefe things, 
 
 1. We mufl do them under a fenfe of the com- 
 mand of God. Eating and drinking, 6c. are duties 
 
 of 
 
Of walking with God y in the Matter of it. \6j 
 
 of the fixth command ; and therefore we ought to do 
 them becaufe God has faid, Thou Jbalt not kill. 
 Where-ever there is a divine ordinance refpe£ting 
 any natural adtion, we ought therein to have refpecl: 
 to that ordinance, I Tim. iv. 4. 5. For every crea~ 
 ture of God is goody and nothing to be refufed, if it- be 
 received •with thankf giving : for it is fanftified by the 
 word of God and prayer. Our bodies are the Lord's, 
 and he binds us by all lawful means to preferve them j 
 and then do men walk with God in thefe things, while 
 they patch up the mud-wall houfe under the fenfe of 
 the command of the Owner. 
 
 2. We rauft depend on the Lord for benefit by 
 them, 1 Tim. iv. 5. Without the blefling on the 
 means, the end cannot be obtained. Without God 
 our meat cannot nourifh us, nor our cloaths warm 
 us ; fo that the emptinefs of the creature points us to 
 God at every turn, agreeable to what our Lord fays, 
 Matth. iv. 4. Man Jhall not live by bread alone, but 
 by every word that proceedeth out of the mouth of God. 
 It is no lefs than fpiritual idolatry to overlook the 
 Lord, and look for the benefit from the creature it- 
 felf, Jer. xvii. 5. Hof. iv. 10. If he would fay the 
 word, we might eat and not be filled, deep and not 
 be refrefhed. So that even in thefe we are called to 
 walk by faith with God, looking for the beneiit of 
 God's ordinance and appointment about thefe things. 
 
 3. We muft ufe them for God and his fervice; as 
 the traveller takes his ftafF in his hand, not to be a 
 burden or a carriage to him, but to help him on his 
 journey. While the foul is in the body, it has a 
 mighty dependence thereon ; and fo it is as the horfe 
 that muft be cared for, to the end we may accompliih 
 the journey, 2 Kings iii. 15. So walking with God 
 in thefe things, would make us ufe them fo, as may 
 moil fit us for the work of our Chriftian calling, ha- 
 ving that as our great fcope before our eye. 
 
 4. We muft keep a holy Chriftian moderation in 
 thefe things, Phil. iv. 5. We muft be like Gideon's 
 
 lappers, 
 
i68 Of walking with Cody in the Matter of it. 
 
 lappers, even when waters of a full cup are fet be- 
 fore us People may eafily fall into a finful eager- 
 nefs in thefe things, Gen. xxv. 30. and fink their 
 hearts into thefe things, wherein they mould only 
 lightly go along with waiinefs. Lukexxi. 31. regu- 
 lating ouifelves in the life of them, by what is beft to 
 fit us for our falvation and generation work, which is 
 the true rule of moderation. For the heart muft not 
 fit down on them as its end and reft ; but pafs through 
 them as a means and way, 1 Cor. vii. 29. 30 31. 
 
 5. We muft afcend by the creature unto the Cre- 
 ator, from creature-fweetnefs to that infinite fulnefs 
 that is in God, Zech. ix. ult. Now great is his good- 
 n-e/Sy and how great is his beauty! corn JJjali make the 
 young men cheerful^ and new wine the maids. See- 
 ing all perfection in the creature is originally from 
 God, it muft be in him, and that infinitely. If 
 there be any thing defirable in the ftreams, it muft 
 be more fo in the fountain. If the light of the fun 
 be fo pleafant to the eyes, he who is light itfelf muft 
 be infinitely more fo. Whatever pleafure or delight 
 we find in meat, drink, isc. it points us to Gocl, 
 from whom that fweetnefs is derived, as drops from 
 the ocean. 
 
 6 We muft look on them as covenant mercies, 
 imd the fulfilment of promifes, Deut. xxvi. 3. <bc. 
 God has fecured our neceflary comforts by prcmife, 
 If. xxxiii. 16, Bread jhali be given him y his waters 
 jhall be Jure. PfaL exxvii. 2. & lxxxiv. II. So 
 vxhen we receive them, we fhould look on them as 
 f 1 . 1 h ; and then however coarfe the meat be, being 
 ferved up in the diih, not of common providence, 
 but of the covenant, it will have an uncommon fweet- 
 nefs, and we will have communion with God in that 
 which others find no more in than beafts do. 
 
 7. Lajtlyt We muft be thankful for all our mer- 
 cies, unto God as the giver of them, 1 ThefT v. rS. 
 We muft pay to him verbal acknowledgements, Hof. 
 xiv. 2. Deut. viii. 10. and real acknowledgements, 
 
 ferving 
 
Of walking with God, in the Matter of it. 169 
 
 ferving him in the ftrength of our mercies, and that 
 chearfully, as he deals graciouily with us in thefe 
 things. What we have from him mull be ufed for 
 him, Rom. xi. ult. ; and the more liberally he deals 
 with us, the more chearfully ought we to ferve him, 
 Deut. xxviii. 47. 48. 
 
 Secondly, We muft walk with God in our civil ac- 
 tions, fuch as are competent to men in fociety, as 
 trading, buying, felling, working, and in a word, 
 managing our worldly-bufinefs : that as we may not 
 a£t like beads in the former, fo we may not act as 
 men that know not God in the latter. Now, if we 
 would walk with God in managing of our temporal 
 affairs, 
 
 1. We muft act. in thefe matters as under a fenfc 
 of a command or appointment of God in them. God 
 has given each his calling, ftation, and work ; and 
 we are to acl: therein fuitably in obedience to him, 
 1 Cor. vii. 24 doing our proper bufinefs as to the 
 Lord, who is our great Mafter, Eph. vi. 7. Thus a 
 man fhoukl go about his worldly bufinefs, whether 
 for his own or another's advantage, becaufe God has 
 faid, Thou /halt not Jleal ; looking on it as a piece of 
 his duty to God. 
 
 2. We muit depend on him by faith, for direc- 
 tion in our bufinefs, Prov. iii. 6. We muft pray for 
 it, and truft God for it. Temporal affairs are not 
 excepted, Phil. iv. 6. In every thing by prayer and 
 fupptication with thankf giving, let your requefts be 
 
 made known unto God. Whence is a dexterity and 
 ikill to manage a temporal bufinefs, to do a piece of 
 work to purpofe without or within doors ? Is it not 
 from the Lord ? Jam. i. 17. Every good gift, and 
 every perfetl gift is from above. If. xxviii. 26. For 
 his God doth injtrnbl him to difcretion, and doth teach 
 him. Common influences of the Spirit are as necef- 
 fary to the exercife of a gift, as faving influences are 
 to the exercife of grace. Remember the error the 
 princes of Ifrael fell into, Jofh. ix. 14. The men took 
 
 P Of 
 
170 Of walking with Cod, in the Matter of it. 
 
 ef their vitluals, and afhed not counfel at the mouth of 
 the Lord; and Lot's unhappy choice, wherein he 
 did not own God, Gen. xiii. if. 12. 
 
 3. We mud depend on the Lord by faith, for the 
 fuccefs of our lawful endeavours, Pfal. cxxvii. 1. 
 Whatever men undertake with an eye to God in it, 
 they may depend on him for the fuccefs of it, Pfal. 
 i. 3. An unfancYified confidence of fuccefs God of- 
 ten blafts, that he may let all men fee in every thing, 
 that by ftrength nomanf jail prevail, 1 Sam. ii. 9. and 
 that the race is not to thefwift, nor the battle to the 
 
 Jlrong, Eccl. ix. 11. And while people torment 
 themfelves with anxiety as to events, he brings their 
 fears oft-times on them, and lets them fee, that by 
 taking thought no man can add a cubit to his ftature. 
 
 4. We mull cut and carve in them as may be moft 
 for the honour of God and our fouls welfare. This 
 is the great mark that we would always keep in view, 
 and according to which we muft fleer our courfe. 
 Our eternal intereft is our greateft, and all other in- 
 terefts muft vail to it. The honour of God is the 
 fheaf to which all other muft bow ; and the balance 
 is to be caft on that fide always on which thefe are, 
 Matth. xvi. 26. For what is a man profited, if he 
 
 f hall gain the whole world, and lofe his own foul ? or 
 what [hall a man give in exchange for his foul ? Where 
 is the gain where the foot is loft to fave the fhoe ? 
 The world, with whom gain is godlinefs, and a pen* 
 ny more or lefs determines them in their affairs, 
 would have thought Mofes a foolifh man for milling 
 a good bargain, Heb. xi. 24. But he acted even as 
 wifely, as a man who cares not for gaining of that 
 pound, in gaining which he muft lofe a talent. There- 
 fore confider in your worldly affairs, what will be befi: 
 for your fouls. 
 
 5. We muft deal with men as under the eye of 
 God, a holy jealous God, whether we be mafters, 
 fervants, neighbours, <bc. Eph. v. 15. Be ftricl and 
 precife obfervers of common juftice, according to the 
 
 golden 
 
Of walking with Cod, in the Matter of it, 171 
 
 golden rule, Whatfoever ye would that men fbould d& 
 unto you, do ye even fo unto them. Whatever occa- 
 sions you, have to do an unjuft thing, let the eye of 
 God be a fufEcient reftraint, Job xxxi. 21. — 23. Let 
 men pretend to what ftrictnefs they will otherwise, 
 while they are not Ariel in their morals this way, 
 they do more ill to religion, than perhaps they will 
 ever be capable to do good. 
 
 6. We muft obfervc Chriftian moderation in thefe 
 things, 1 Cor. vii. 29. 30. Do not give yourfelves 
 wholly to them, to relifh nothing but what favours 
 of them, as thofe of Sodom did, Luke xvii. 28. Let 
 them not ileal away your heart, and juftle out reli* 
 gion, like thofe mentioned Luke xiv. 16. &c. but 
 remember ftill you have greater bufinefs in hand than 
 that ; and therefore dip no farther into them, than 
 you may do with fafety to your fouls cafe. 
 
 7. Laftly, We muft be fuitably affected with the 
 providence of God in thefe things ; afcribing the fuc- 
 cefs of our affairs to the Lord, and giving him thanks 
 for blefling the work of our hands ; acknowledging 
 difappointments and croffes in them to come from the 
 fame hand ; taking them kindly as trials wherewith 
 the Lord fees meet to exercife us, and labouring to 
 know and comply with the defign of them. 
 
 Thirdly, We muft walk with God in our religious 
 actions, and fo diftinguifh ourfelves from hypocrites, 
 who do the things, pray, hear, &c. but do not walk 
 with God in them. Now, if we would walk with: 
 God in religious duties, 
 
 ft. We muft do our duty out of refpecl to the com- 
 mand of God, Pfal. cxix. 4. We muft fay in this 
 cafe, as Simon did in another, Luke v. 5. At thy 
 word I will let down the net. When people are led 
 to duties from a cuftom, or fome fuch low principles 
 or motives, they do not walk with God in them. He 
 that walks with God in them, difcerns the (tamp of 
 divine authority on every duty, and that awes his 
 heart into a compliance therewith. 
 
 P 2 2. W« 
 
172 Of walking with God, in the Matter of it* 
 
 1. We muft feek the honour of God in all we do f 
 John viii. 50. And indeed if we be let into a view 
 of his glory in duties, the advancing of it will be our 
 great aim. If thou be in duty with others, let God 
 himfelf be your fcope, and take heed of parting the 
 glory betwixt him and thyfelf. If thou be alone, 
 feek to give him the glory of all his perfections, by 
 acknowledging of, and carrying as under the irnpref- 
 (ion of, the fame. 
 
 3. We muft go about our duty in his own ftrength," 
 Zech. x. tilt. Pfal. lxxi. 16. renouncing all confidence 
 in ourfelves, 2 Cor. iii. 5. No gifts are to be truft- 
 ed to in this, for they may foon be Mailed, and no 
 bare gift can make one act gracioufly. Nay, habi- 
 tual grace is not to be trulted to for that end ; for 
 the fire not blown cannot give us light. Actual grace 
 needs ftill to be preferved and fed, cKe it will fail. 
 Therefore we muft lean on the Lord himfeJf for it, 
 If. xlv. 24. And we muft ftretch out the withered 
 hand in duty, in hopes of influences from him, and 
 fet to fea in confidence of the blowings of the Spirit. 
 
 4. We muft be fpiritual in our duties, John iv. 
 
 24. Phil. iii. 3. One that walks with God will not 
 take up with bodily exercife, or lip-labour ; but en- 
 deavour after inward worfhip, which is the work of 
 the heart. This lies in loving, fearing, trufting, 
 deflring, humbling of the heart before him -, be- 
 lieving his word, &c. And fo he will reckon no 
 more to be done in worfhip of God, than what is 
 done with the heart. 
 
 5. We muft feek to enjoy God in duties, and not 
 be fatisfied without it, Pfal. xxvii. 4. When thou 
 comeft to the galleries, let thine aim be to fee the 
 King in his glory. And let not the empty chair of 
 ftate fatisfy thy foul ; for nothing is fufficient for the 
 foul, but the enjoyment of God himfelf, Pfal Ixxiii. 
 
 25. And if this be thine aim, thou wilt purfue it, 
 and thruft forward till thou come even to his feat. 
 
 6. We muft carry in duties as under the eye of 
 
 God, 
 
Of "walking with God, in the Matter of it, 173 
 
 God, in a fpecial manner, Pfal. Ixxxix. 7. God is 
 greatly to be feared in the ajfembly of the faints ; and 
 to be had in reverence of all them that are about him* 
 That loofenefs of heart, whereby if wanders here and 
 there at duty» proceeds from the want of a due fear. 
 of God upon the foul ; and is mod contrary to walk- 
 ing with God : Jer. xii. 2. Thou art near in their 
 mouthy and Jar from their reins. The fixing, of the 
 heart under the impreffions of his awful prefence, ... 
 that fo the foul may carry fuitably before him, is to 
 fanttify the Lord in our heart, Lev. x; 3. 
 
 7. We muft be frequent in duties, 1 Then." v. ■ 177. 
 They that walk with God are frequent in folemn du- 
 ties ; but in the. interval of thefe they .will he taken 
 up with others >of a lefs folemn nature, fuchas think- 
 ing, meditation on God, ejaculations, &c. And 
 thus they will be readily kept in tune for the return u 
 of the more folemn duties. And indeed people then 
 ceafe to walk with God, when they begin to be more, 
 remifs and infrequent in folemn duties, and to be..; 
 lefs careful of the frame of their hearts in the inter vah 
 
 8. We muft let new occurrences fend us to our 
 duty. This has been the practice of walkers with 
 God, that whatever they hav\: met with remarkable, „ 
 it fent them to God ; and therefore, fays the prophet^ 
 / will look unto the Lord ; I will vj ait for the God of 
 my falvation : my God will hear me, Micah ■ vii» 7. -. 
 And where can a gracious heart have fuch a vent, as- 
 before the Lord, whatever it be full of, .whether, joy y 
 or grief? 
 
 9. Lajily, We muft cbferve the fruit of our duties^ * 
 Pfal. v. 3. carefully notice what fpeed v/e come in 
 our applications to the throne ; and what effect GodY 
 fpeaking from his throne has upon us. This is com- 
 munion with God, to be fending word to, and re- 
 ceiving word from heaven •, to be importing fome- 
 thing thither in duties and the exercife of grace, and I 
 to be exporting fomething thence for the . fpirirual ■ en- 
 riching of the foul. 
 
 P3 THIRDLY 
 
174 Of -walking with God, in the Properties of it, 
 
 THIRDLY, I (hall confider walking with God in 
 the properties thereof. Walking with God is reli- 
 gion ; and it is, 
 
 l. Practical religion, religion in deed, not in word 
 only •, and there is no other fort of religion that will 
 bring us to heaven ; hence fays our Lord, John xiii. 
 17. If ye know theje things, happy are ye if ye do them. 
 Talk as we will, if we do not walk with God, we 
 are naught. Jacob dilTembling with his father was 
 the lively emblem of a hypocrite, the voice Jacob's, 
 the hands Efau's. There is a great difference betwixt 
 faying and doing in religion. The former is eafy, 
 the latter is difficult. 
 
 (1.) One may talk well of God and the things of 
 God, and yet have nothing of the truth of religion. 
 He may have a clear head in matters of religion, that 
 has a dark heart ; he may have a ready tongue to fpeak 
 of them, whofe feet are fhackled with divers lufts, 
 that he cannot walk in the way he fpeaks of, 1 Cor. 
 xiii. 1. How many are ready in the hiftory of the 
 Bible, that are Grangers to the myftery of practical 
 godlinefs ? It is faid of Cleopatra queen of Egypt, 
 that people were chained to her rather by the ear than 
 by the eyes. So many, if ye hear them fpeak, they 
 are fomething ; but if ye look to their life, they are 
 naught. 
 
 (2.) One may talk well for God, and yet have no- 
 thing of the truth of religion. But though they talk 
 for him, they walk contrary to him. A man may 
 preach for God, and teach others the way, that yet 
 he never fets his foot on himfelf, Matth, xxiii. 4. 
 Being like a boatman that ferries others over the wa- 
 ter, but flill with his own back towards the more. 
 Both ministers and profeflbrs may contend zealoufly 
 for the faith of doctrine, while they are utter (han- 
 gers to the life of faith ; like a phyfician prescribing 
 remedies to others, while himfelf is dying of his dif- 
 eafe, without applying of proper remedies. 
 
 (3.) One may talk well to God, that ' yet never 
 
 walks 
 
Of walking with Cod, in the Properties of it. 17^ 
 
 walks with him. Many fpeak fair to the Lord, whofe 
 walk is ever foul, never cleanfed ; as in lfrael's cafe, 
 Deut. v. 27. 29. Fair profeflions, refolutions, pro- 
 mifes, are often feen going up as duft. Look to their 
 words, they are like Naphthali giving goodly words, 
 but ftill as Rachel, though beautiful yet barren, Matth. 
 vii. 21 Not every one that faith unto me, Lord, Lord, 
 /ball enter into the kingdom of heaven. 
 
 But religion being a practical thing, let no man 
 think he has begun to be religious, till he come to 
 practice, Jam. ii. 16. 17. — Faith, if it hath not works, 
 is dead being alone. 
 
 2 It is inward and heart religion, 1 Pet. iii. 4. 
 They that have no religion but what is vifible to the 
 world, have no true religion; for God is the invi« 
 fible God, and walking with him muft be fo too, 
 Rom. ii. 28. 29. He is not a Jew, which is one 
 outwardly ; neither is that circumcifion, which is out- 
 ward in the flefb : but he is a Jew, which is one in- 
 wardly ; and circumcifion is that of the heart, in the 
 fpirit, and not in the letter, whofe praife is not of 
 men, but of God. It may be very hard to make any 
 difference betwixt the life of a hypocrite and a fincere 
 perfon : when the thread of hypocrify is fine fpun, it 
 may pafs the fkill of the beft difcerner to difcover it. 
 And therefore one that walks with God, has a view 
 beyond what he can fee in others, or others can fee 
 in him. Ye muft diftinguifh betwixt two things in 
 religion. 
 
 (1.) The {hell of it; and that is all you can fee of 
 my religion, or I of yours. This fhell is religious 
 bodily exercife, preaching, praying, works of piety, 
 juftice, mercy, and charity, 1 Tim. iv. 8. Thefe 
 things are not very frequent in the world; but at the 
 great day many of them will be found like deaf nuts, 
 which being cracked and their infide difcovered, are 
 caft into the fire. 
 
 (2.) The kernel of it ; and that is what none can 
 fee but God and their own confciences that have it ; 
 
 and 
 
176 Of walking with God, in the Properties of it. 
 
 and that is foul-exercife, heart- woik, 1 Tim. iv. 7- 
 Acts xxiv. 16. That only is godlinefs, and not the 
 other. Preaching and praying, though it were with 
 tears and the greateft feeming ferioufnefs, is not god- 
 linefs : it is the faith, fear, love, humiliation of heart, 
 hatred of fin, resignation to the will of God, and 
 conformity of the heart to his mind, which is in the 
 preaching or prayer, that is religion in God's account. 
 It is not the works of piety, <bc. themfelves, but the 
 love to God for his own fake, and love to our neigh- 
 bour for his, the holinefs of the princip-le, manner,, 
 motives, ends, that is in thefe works, that is reli- 
 gion. The bodily exercife is but the vehicle, in which 
 thefe facred drops aie taken. 
 
 Let no man deceive himfelf. No kernel grows 
 without a (hell, and none can have the power of god- 
 linefs without the form of it : but there is many a 
 (hell without a kernel, and much form where there. 
 is nothing of the power. 
 
 3. It is heavenly religion* Phil. iii. 20. Accord- 
 ing to mens ftate and their nature, fo will their ac- 
 tions be -, for as is the tree, fo will the fruit be. The 
 heart of man, according as grace or corruption' reigns 
 in it, will tincture every thing that comes through 
 it. Hence a natural man's very religion is carnal, 
 and earthly, Jam iii. 15. His belt, things in religion 
 fmell of the eaith. If a gale blow at any time on his 
 foul, it rifes low, if he forrow for fin, it is the for- 
 row of the world; if he offer fire, it is ftrange fire. 
 On the other hand, religion tinctures the very natu- 
 ral actions of one that walks with God ; for this is a^ 
 walking as one of another world. 
 
 Walking with God is indeed walking like one of 
 the other world, namely, the uppei world The 
 man conforms no more to the way of this world, Rom. 
 xii. 2. keeps no more its courfe, Eph. ii. 2 but is 
 coming through it as a pilgrim, *md coming out of 
 it, Cant. iv. 8. And, 
 
 (1.) His root in this lower world is loofed, that 
 
 he 
 
Of walking with God, in the Properties of if. 177 
 
 he may be in due time tranfplanted into the upper 
 world. The believer is no more one of the world's 
 own, John xv. 19. There is a certain fweetnefs to a 
 man in his native foil ; and fo there is to natural men 
 in the world, they are rooted in it by the greedy 
 gripe their hearts take of it, Pfal. xvii. 14. But when 
 grace comes, that gripe is loofed, and fixes on hea- 
 ven ; and fo that fweetnefs goes off, and the world 
 turns the weary land to him, If xxxii. 2. They do not 
 find that fweet in it which others find, and which 
 they themfelves fometimes found in it. Their hearts 
 are on the way-gate. 
 
 ■ (2.) The other world is the main thing he has in 
 view, 2 Cor. iv. 18. While the prefent world bears 
 moft bulk in the eyes of others, the world to come 
 bears moft bulk in the eyes of thofe that walk with 
 God. That is their defigned and defired reft, that 
 fways them in the courfe of their life; their defires, 
 hopes, and endeavours centre there. They overlook, 
 and put on a holy regardleffhefs both of the good and 
 ill of the prefent world, if by any means they may 
 efcape the ill of the world to come, and attain the 
 good thereof. The purchafe they defign lies there. 
 
 (3.) He is making away to the other world, as a 
 man on his journey, Cant. viii. 5.; not only by the 
 courfe of nature, as all others, but in heart and af- 
 fections, by which the foul moves •, hence the apo- 
 ftle fays, Phil. i. 23. / am in a Jirait betwixt two y 
 having a defire to depart, and to be with Chri/i ; 
 which is far better. It is true, when grace is not in 
 exercife, a believer may be for building tabernacles 
 here, he may be very unwilling to pafs over Jordan ; 
 but then he is not walking with God, but (landing 
 ftill. Sometimes when believers are in the dark as 
 to their ftate, or for fome other reafons, they may be 
 crying, as Pfal. xxxix. 13 /pare me, that I may 
 recover jlrength, before I go hence, and be no more, 
 Neverthelefs there is never a groan they give under 
 the body of death, never a defire they have of per- 
 fection 
 
178 Of walking with God, in the Properties of it. 
 
 fe£Uon of holinefs, but there is wrapt up in it a de- 
 fire to be with Chrift, which is beft of all. 
 
 (4.) He is conforming himfelf to the fafhions of 
 the other world, Pfal. xlv. 10. It is his own coun- 
 try, being born from above ; he is a pilgrim here, 
 and therefore a man wondered at, as one of ftrange 
 fafhions. He fets himfelf to be like God in holinefs, 
 for that is the happinefs of thofe that are above. As 
 men ferve an apprenticeship in a trade, that after- 
 wards they may fet up in it \ fo the life of a walker 
 with God is an apprenticefhip in holinefs here, to fet 
 up in glory hereafter. 
 
 (5.) Laflly, He draws his great comfort from the 
 unfeen things of another world, Heb. xi. 27. The 
 apoftle will have thofe in the Chriitian race to look 
 off to Chrift, who, for the jay that was fet before him, 
 endured the crofs, defpifwg thefhame, and is fet down at 
 the right hand of the throne of God, Heb. xii. 2. When 
 this world fmiles, his chief encouragement is not from, 
 it, but from the other world. When it frowns, thence 
 is his fupport, Hab. iii. 17. 18. This has made the 
 faints choofe rather poverty and reproach, confine- 
 ment, banifhment, prifons, and death, than to z€t 
 againft the laws of heaven ; and to undergo thefe joy- 
 fully, while the world wondered how they could 
 bear up under them. 
 
 4. It is lively and active religion, being a walk- 
 ing with the living God, wherein there is not only 
 grace, but grace in exercife, Cant. i. 12. That is a 
 remarkable character given to Chriltians, 1 Pet. 
 ii. 5. Te alfo as lively Jiones, are built up a fpiritual 
 houfe. What? ftones, and yet lively P lively, and 
 yet flones ? Yes. The power of godlinefs is a com- 
 pound of thefe two. It makes men lively in God's 
 matters, yet as ftones for folidity : folid, yet active, 
 fuch as their fpirits will ftir within them in thefe 
 matters. There are three forts that cannot be walk- 
 ers with God. 
 
 (1.) Dead people -, they mull: be borne to their 
 
 place, 
 
Of iv diking with God, in the Properties of it. 179 
 
 place, for they cannot go. Unregenerate gracelefs 
 people cannot waik with God. What is the reafon 
 that fo few walk with God ? Why, truly the 
 moft part of gofpel- hearers are dead people, Eph. 
 ii. 2. ; and till they be raifed out of the grave of 
 a natural date, it is not to be expected of them. 
 There was a great cry in Egypt while one was dead 
 in every family ; but alas ! theie are many fo in many 
 families. 
 
 (2.) Sleeping people *, they are not fit for walking: 
 and deeping Chriilians cannot walk with God, Cant, 
 v 2. Sometimes the faints are going pleafantly on their 
 way in the exercife of grace ; their defires, love, faith, 
 fyc. are awake and ftirring. But through unwatch- 
 fulnefs, fecurity creeps on ; and then they mull: lie 
 down, they can go no further, till the Lord waken 
 them, Matth. xxv. 5. And this is one reafon why there 
 are fo many that have the root of the matter in them, 
 who are not walking with God at this day. 
 
 (3.) Lame and wounded people, that have got 
 broken bones by fome grievous fall into fin, Pfal. Ii. 
 8. They that have a thorn of guilt in their consci- 
 ence, cannot walk till it be drawn out. For the con- 
 fcience is defiled, the power of grace weakened, the 
 foul's communion with God marred ; and they can- 
 not recover their livelineis till they make new appli- 
 cation of the blood of Chrift, and renew their repent- 
 ance. 
 
 5. It is regular religion, and uniform : for he that 
 walks with God mult needs walk by a conftant rule, 
 eying him not in fome things only, but in all, Gal. 
 vi. 16 Pfal. xvi. 8. He gives cine rule cf walking, 
 extending to man's whole converfation j and fo he 
 that walks with him, walks regularly, aiming at a 
 holy nicenefs, preoifenefs, and ex.ictnefs, in confor- 
 mity to that rule in all things, Eph. v. 15. 6V. no- 
 ticing carefully the prints of his feet wiih whom he 
 walks* Now this imports, 
 
 (1.) A defign and fixed purpofe in religion, name- 
 
l8o Of walking with God, in the Properties of it* 
 
 ly, a purpofe of conformity to God in it, Acts xi. 
 23. — and exhorted them all that with purpofe of heart 
 they would cleave unto the Lord. The words are em- 
 phatic, that they would cleave unto the Lord, q. d. 
 abide by his fide ; with purpofe of heart, laid down 
 and determined beforehand. A man may do a good 
 thing in religion, which yet will not be reckoned 
 good indeed to him ; becaufe though he did it, he 
 had no mind to pleafe God in it. > Religion's chance- 
 cuftomers will never be efteemed walkers with God, 
 Lev. xxvi. walking contrary, Heb. by accident, at all 
 adventures. 
 
 (2) A conftancy in religion, in oppofition to wa- 
 vering, Heb. x. 23. Hereaway and thereaway in 
 religion is not walking with God, who is of one mind, 
 and who can turn him ? Job xxiii. 13. They that 
 walk with men, or according to their own affec- 
 tions and inclinations, it is no wonder to fee them 
 at one time deftroying what at another time they were 
 building up ; of one way in religion to day, and an- 
 other to-morrow; for thefe are changeable like the 
 moon. But walking with God, people would go even 
 forward, and keep their way they were on ; nei- 
 ther going off on the right hand, becaufe others go 
 off at the left ; nor going off at the left, becaufe others 
 go off at the right, Prov. iv. 25. 26. 27. 
 
 (3.) An evenlinefs in religion, in oppofition to a 
 deteftable unequalnefs, Matth. xxiii. 23. To run 
 with vigour in the leffer things of religion, and 
 move like a fnail in the greater!: matters of it, is not 
 walking with God. A wide confcience in fubftan- 
 tials, and narrow one^in circumftantials, is a confcience 
 of a profane and godlefs make and mould ; hence is 
 that intimation, Hof. vi. 6. / dcfired mercy, and not 
 facrifice ; and the knowledge of God, more than burnt' 
 offerings. A fincere conforming of ourfelves to the 
 duties required in the ten commands, fummed up in 
 love to God and our neighbour, is true holinefs. In- 
 ftituted ordinances are the means of holinefs, which 
 
 will 
 
Of walking with God, in the Properties of it* 181 
 
 will be laid afide in heaven, when perfection in ho- 
 linefs is obtained. Now to be hot in thefe laft, and 
 cold in the other, is as deteftable, as to be" con- 
 cerned to give meat to your neighbour, while in the 
 mean time you itab him to the heart, to take away 
 his life. 
 
 (4.) An univerfalnefs in religion, Pfal. cxix. 6. He 
 that makes no bones of balking fome fteps, walks not 
 with God. They that confine their religion to their 
 religious actions, and extend it not to their natural 
 and civil actions, have no religion at all. What 
 does it avail to pretend to a tendernefs of confeience 
 in one thing, and yet in other things to fwallow a 
 camel -, to a tendernefs in dealing with God, while 
 no tendernefs appears in their dealings with men ? 
 Pfal. cxix. 128. Matth. xxiii. 24. This is one of the 
 caufes of Atheifm and contempt of religion in the 
 generation, Rom. ii. 23. 24. Thou that makeft thy 
 boafi of the law, through breaking the law difhonoureji 
 thou God ? For the name of God is blafphemed among 
 the Gentiles, through you, as it is written. 
 
 6. It is laborious and painful religion ; for it is no 
 cafy life they have whofe trade it is to walk on their feet, 
 Heb. vi. 10 And it is no eafy religion to walk with 
 God. Religion is not a bufinefs of faying, but do- 
 ing ; not of doing carelefsly, but carefully, painfully, 
 and diligently. If ye would be religious indeed, ye 
 mull put to your hands to work, let down your feet 
 to walk, run the Chriftian race, ply all your ftrength 
 to ftrive to enter in at the (trait gate, wreftle with all 
 your might againft principalities and powers, &c. 
 This will be evident, if ye confider thefe following 
 things, (for an eafy religion is the ruin of many). 
 
 (t.) Confider the fcripture-notions of walking with 
 God, in which the life of religion lies, and you will 
 fee they imply laborioufnefs. It is a working and 
 labouring, John vi. 27. Labour not for the meat which 
 perifbethy but for that meat which endurcth unto ever- 
 Lifting life, Gr. work. Here he that works not, fhall 
 
 Q_ not 
 
1 82 Of walking with God> in the Properties of it. 
 
 not eat. It is not only a working, but a working 
 out y Phil, ii. 12. a bringing the work to perfection, 
 otherwife what is wrought will be loft, 2 John 8. 
 Some labour is eafier than other,; but religion is com- 
 pared to that which is the hardeft labour. 
 
 [1.] It is compared to the hufbandman's work, 
 which is no eafy labour, ploughing, fowing, reaping, 
 Hof. x. 12. Sow to yourf elves in righteouJnefs y reap 
 in mercy : break up your falloiu ground. There is no 
 ground fo hard to labour, as the hard heart is to the 
 Spiritual hufbandman. No ground does fo quickly 
 and inceffantly bring forth thorns and briers as the 
 corrupt nature. And whereas the hufbandman for 
 o-dinary finds his work as he leaves it, the Chiiftian 
 rarely finds it fo. 
 
 [2.] To the foldier's labour, 2 Tim. iv. 7. I have 
 fought a good Jight. He muft watch while others 
 fleep and take their eafe, otherwife the enemy will 
 be upon him. He muft fight, he muft not flee, but 
 fo fight as to overcome his fpiritual enemies, Rev. 
 iii. 2,1. He muft purfue, Heb. xii. 14. namely, as 
 one follows a flier, till he catch him. Heaven muft 
 be taken by ftorm, Matth. xi. 12. The gate is ftrait, 
 there is no entering with eafe •, men muft prefs into it, 
 elfe they cannot come thither, Luke xvi. 16. 
 
 [3.] To the wreftler's labour, Eph. vi. 12. fuch as 
 makes all the body to {hake again, txm. They 
 muft put forth their utmoft ftrength, as thofe that 
 are agonizing, wreftling with death, Luke xiii. 24. 
 This the Chriftian finds in wreftling with ftrong lufts 
 and violent temptations. 
 
 [4.] To the runner's labour in a race, Heb. xii. I« 
 That requires patience and great eagernefs, Phil. iii. 
 13 14. ; for they muft fo run as to obtain the prize, 
 I Cor. ix. 24. 
 
 (2.) Conftder the way the Chriftian has to walk in 
 towards Immanuel's land, and ye will fee that reli- 
 gion is a laborious bufinefs. For, 
 
 [1.] It is a difficult way, though plain in itfelf, 
 
 yet 
 
 1 
 
Of iv diking ivith God y in the Properties of it* I S3 
 
 yet to us it is difficult to know, Cant. i. 7. 8. How 
 much precious time do the travellers fpend in difpu- 
 ting which is the way, that might be better improved 
 in going forward ? Nay, many fpend all their days 
 in difputing about the way, till the fun go down on 
 them, and night overtake them, ere they have begun to 
 fet off. Many miftake the way quite and clean, Eccl. 
 x. 15. fome going in the way of bare morality, fome of 
 droufy wifhes, and fome of formality, fee* And many 
 good Chriflians in the way are brought to that pafs, 
 that they know not where to fet down the next ilep ; 
 but have hard work to know the road they fhould take. 
 
 [2.] It is a wildernefs-way, and therefore very fo- 
 litary, Cant. iii. 6. Canaan was a type of heaven, 
 and to it the Ifraelites came through the wafte howl- 
 ing wildernefs, where they had many a weary flep. 
 An emblem of the way to heaven. There the Chri- 
 stian often fuffers hunger and thirft, there he is bit 
 with fiery ferpents, there he is attacked by furious 
 enemies, and there he has the Jordan of death to pafs. 
 
 [3.] It is a riling, an upward way, Cant. viii. 5. 
 The way of fin is down the hill, eafy, and therefore 
 much frequented. But the way to glory lies up the 
 hill ; and hence fo many are frighted from it at firft 
 fight ; and many that feem to fet fair off once, are 
 quickly out of breath, and fo retire. The temple, a 
 type of heaven, was fituate on a hill, Moriah, 1 Kings 
 x. 5. Much hard travel had fome of the Jews ere 
 they got to Jerufalem, Pfal. lxxxiv. 6. 7. } and when 
 they came there, they had the hill of God to afcend 
 into, Pfal. xxiv. 3. 
 
 (3.) Confider what he has to walk through, that 
 walks with God in the way of the life of religioa. 
 He will meet with troops of oppofition, but he mull: 
 break through them all. They mud walk through, 
 
 [1.] Oppofition from the devil, 1 Pet. v. 8. 9. 
 No fooner does a foul fet on the way of God in ear- 
 ned, but the armies of hell are fet in battle-array a- 
 gainft him. The fluggaid fays, There is a lion in the 
 Qjl -way, 
 
184 Of walking 'with Cod, in the Properties of it* 
 
 way, &c. but the Chriftian refolutely walks forward. 
 But it is hard work when a poor Chriitian is engaged 
 with a malicious and fubtle devil, that has had five 
 thoufand years experience of the black art of tempt- 
 ation. 
 
 [2.] Oppofition from the woild. The world 
 agents the devil's caufe fo; him, and never ceafes 
 to take the ill cnufe of the dragon againft Michael by 
 the end. But they that mind for heaven, muft fet 
 their face againfl the ftorrn, and weather all the blafts 
 that come from that quarter. They will not want 
 the counftl of the ungodly, but they muft refufe it, 
 Pfal. i. !.; the mockeries of the wicked, but they 
 muft defpife them, Pfal. cxix. 5 1. Nay, fometimes 
 it comes to perfecution, and refilling even to blood ; 
 but they that walk with God, muft go through even 
 a fea of blood when called, Matth. xvi. 25. Daniel 
 would not leave hi3 prayers for thirty days, when 
 praying was death by the law, Dan vi. 7. 10. 
 
 [3.] Oppofition from their own hearts lufts. A 
 man's enemies are thofe of his own heart, Rom. vii. 
 24. Sometimes the falfe heart will be faying within 
 the man, Arife and let us go back to Egypt ; fome- 
 times with Peter, Majler, fpare thyfclf ; fometimes 
 with Judas, What needs all this wafte? fometimes 
 with Pharaoh, / will not let you go. But the Chri- 
 ftian muft over the belly of all thefe walk forward, 
 Matth. xi 12. The kingdom of heaven fnffereth vio- 
 lence, and the violent take it by force. 
 
 (4.). Confider what he has to walk over. Theie 
 are fome things in the Chriltian's way to heaven, 
 which he may be cannot get through, but he muft go 
 over them. 
 
 [[.] Over the belly of difcouragements, Heb. x. 
 35. Satan plies the engine of diicouragement with 
 all his force, and often mightily prevails by it, to 
 make the Chriftian halt in his Chriitian courfe. And 
 they may long fit (till, if they mind to fit till they be 
 removed. Nay, they muft even break over them 
 
 and 
 
Of 'walking 'with God, in the Properties of it, 185 
 
 and go forward, though it be hard labour to get over 
 them, faying with David, Pfal. xlii. 5. Why art thou 
 cafi down, my foul? and why art thou difquieted in 
 me? hope thou in God, for I fJjall yet praije him for 
 the help of his countenance. 
 
 [2.] Over the belly of ftumbling-blocks laid in 
 the way, Matth. xviii. 7. The world is ruined by 
 offences. Some give the offence, and others take it; 
 I. e. fome fall in the way, and others cannot go by 
 the ftumbling-block, but break their necks over it. 
 But he that walks with God, when he cannot get* 
 them removed out of the way, he goes over them ^ 
 but will not go off his way for 'them, as people gene- 
 rally do, Job xvii. 9. "The right Sous fhall hold on his 
 way, and he that hath clean hands fijaii.be firongcrr 
 and Jironger. 
 
 [3.] Over the belly of their credit and reputation 
 fometimes. Many a time a Chriitian muft make a 
 ftepping ftone of his credit, to foiiow his duty ; as 
 David did, when he faid unto Michal, 1 will yet be 
 mere vile than thus, and I will he bafe in mine own 
 fight, 2 Sam vi. 22. And it is a general rule in the 
 practice of godlinefs, that they muft be fools who 
 will be wile. That is hard; but fometimes they mult, 
 even make a ftepping-ftone of their reputation witrr, 
 carnal and untender profciTors, and lay their account.: 
 with their obloquy and reproach for following. of their-; 
 duty, as you may fee Matth. xxvi. 7. — 10. 
 
 £4.] Over the belly of their affections and incli* 
 nations. It. was Levi's commendation, Who faid nn*>- 
 to his father and to his mother, I have not Jcen him % , 
 neither did he acknowledge his brethren, nor. knew his- 
 own children, Dcut. xxxiii. 9. They have little fen fie.: 
 of practical religion, that do not fee they muft put: 
 the knife to the throat of their own inclinations and* 
 affections many times, to follow duty laid before 
 ihem by the Lord. Thefe are not the rule of our. 
 walk,; but they that walk by their own inclinations 
 and affection^ walk not with God, but walk. as they. 
 0^3 llAz 
 
186 Of walking with God, in the Properties of it. 
 
 that zrefenfual, not having the Spirit. And this is 
 hard work, and fo much the harder when they meet 
 altogether, as fometimes they do in the cafe of the 
 godly. 
 
 (5 ) Laftly, Confider the little ftrength we have to 
 walk with, 2 Cor. iii. 5. Not that -we arefuffcient of 
 ourfelves to think any thing as of ourfelves. We got 
 all of us a bruife in the loins of our firft parents. 
 Even fuch as walk with God are healed but in part, 
 the broken bcnes are but beginning to knit. "Wefl, 
 if the iron be blunt, he muft put to the more ftrength ; 
 the lefs one has, he muft make the better ufe of it. 
 All thefe confiderations {hew that religion is a labo- 
 rious and painful bufinefs. 
 
 Well, Sirs, a fiothful eafy religion is a dangerous, 
 bufinefs. Take heed to it; it will not be found walk- 
 ing with God. The fluggard is loft by his own floth : 
 he ivill not plow by reafin of the cold, fays Solomon \ 
 therefore fhallhebeg in har'vejl, and have nothing, Prov. 
 xx. 4. He is the unprofitable fervant : fee his doom, 
 Matth. xxv. 26. — 30. Caji ye the unprofitable fervant 
 into outer darknefs : there fball be weeping and gnafh~ 
 ing of teeth. He is unprofitable to himfelf, for he ne- 
 glects his falvation-work ; unprofitable to his Mailer, 
 for he neglects his generation-work. Mark the fen- 
 tence ; he loved daiknefs to fleep in, he (hall have 
 bis fill of it, outer darknefs. For carnal mirth, he 
 {hall weep. He would not work becaufe of the cold, 
 in hell he fhall gnafb his teeth. 
 
 7. It is felf-denied religion, Matth. xvi. 24. If any 
 man will come after me, let him deny himfelf Thus 
 our Lord Jefus walked when he was in the world j. 
 and he that faith he abideth in him, ought himfelf a l/a 
 Jo to walk, even as he walked, 1 John ii. 6. Self- 
 tlenial is one of the firft leflbns that Chrift puts in the 
 hands of his fcholars, and they have need of it in 
 practice through the whole of their converfation. In 
 the religion of walkers with God thefe two things 
 arc remaikable 3 laborioufaefs and fdf-denial, which 
 
 fweetly 
 
Of walking with God, in the Properties of it. \ 87 
 
 fweetly meet together in it, as the wings of the che- 
 rubims over the ark. 
 
 (1.) Laborioufnefs, working as if they were to win 
 heaven thereby, 1 Cor. ix. 24. following holinefs 
 with all eagernefs, as knowing that heaven is not 
 given to loiterers, but labourers ; and endeavouring 
 to take the new Jerufalem as by ftorm. For walking 
 with God, they look on themfelves as under his eye, 
 and therefore ply their falvation and generation-work. 
 And the love of Chrift conftrains them to be fervice- 
 able to him, and to ply themfelves for conformity to 
 his image. 
 
 (2.) Self-denial. 
 
 [1.] Overlooking their work and labour, as if God 
 had not required it, putting no confidence in it before 
 the Lord, nor valuing themfelves upon it in his fight, 
 Phil. iii. 3. ; but laying the whole ftrefs of their ac- 
 ceptance with God on the merits of Chrift. This 
 muft needs be fo : for, 
 
 1.) He that walketh with God is acquainted with 
 the holinefs and fpotlefs purity of himfelf, the ex- 
 ceeding breadth of his law, and the jealoufy of his 
 Holy Spirit; and therefore he cannot mifs to fee the 
 imperfections of his beft works in thefe bright glaiTes, 
 and fay as Pfal. xix. 12. Who can underftand his er- 
 rors ? & cxxx. 3. If thou, Lord, jhouldji mark ini- 
 quities : Lord, whofoallfland? 
 
 2.) He honours the Son, living by faith in him. 
 Gal. ii. 20. And that is one's going out of himfelf 
 for all to Jefus Chrift, out of his own ill in point of 
 practice and felf-loathing, and out of his own good 
 in point of confidence, If. Ixiv. 6. 
 
 [2.3 Overlooking their own ftrength for working, 
 as mere weaknefs, 2 Cor. iii. 5. Self-denial makes 
 one go out of himfelf for fan&ification to the Spirit 
 of Chrift, as well as for juftification to his blood, 
 I Cor. i- 30. If. xlv. 24. For walking with God is 
 a walking and leaning on him to be carried on the 
 way, Cant. viii. 5. \ a flaying one's felf upon him, 
 
 as 
 
1 88 Of iv diking with God, in the Properties of it* 
 
 as the traveller doth upon his flafF. This muft needs 
 be fo : for, 
 
 1.) Whofo tries the way of walking with God, 
 will quickly find he is not man enough for the oppo- 
 fition he will meet with in the way, not able to go 
 but as he is led, nay nor ftand but as he is held up, 
 John xv 5. The Jeaft temptation or unmortified lull,, 
 how hard is it to one left to grapple wirh it in hia 
 own ftrength ? Peter falls at the voice of a filly maid. 
 
 2 ) The fcriptuie declares, that there is no fafety 
 in, nor good to be had from,- one's working merely 
 from his own inherent flock, Prov. xxviii. 26. He that 
 trvjieth in his own heart, is a led, Nay there is a 
 curfe denounced on him that does fo, which will 
 caufe that he will nevei bring his work to perfection, 
 Jer. xvii. 5. 6. Cvrjed be the man that trujteth in 
 man, and maketh Jiejh his arm, and whofe heart de- 
 parteth from the Lord For he fl:ail be like the 
 heath in the defert, and fbail not fee when yood comet h y . 
 but fJjall inhabit the parchsd plaits in the wiiuerr.ejs. 
 And therefore have wc that watchword, Hcb. iii. 12. 
 Take heed, brethren, hfi there be in any of you an evil 
 be«rt of unbelief, in departing from the livihg God. 
 
 8. It is humble religion, Micah vi. 8. For how- 
 foever any may fet up before men, they muft needs 
 vail their faces when they fee therr.felves in the pre- 
 fence of a holy God. Proud and conceited religion 
 is of the wrcng ft amp, for it is quite unlike the Spi- 
 rit of the holy Jeius ; and of the faints, who, the 
 moie religious they were, were always the more 
 humble. And the more pioud and conceited pro- 
 feflbrs be of their religion, be fure they are fo far 
 grangers to waiking with God. Now, this humble 
 religion will appear, 
 
 (1.) In low thoughts of ourfelves, and honourable 
 thoughts of others, in whom the image of God ap- 
 pears, Phil. 2. 3. Paul counts himfelf the chief of 
 finners, though the chief of New-Tefbment faints. A 
 high conceit of o,urfdves, with an undervaluing of 
 
 othcis, 
 
Of walking with God, in the Properties of it, 189 
 
 others, is a fhrewd fign of little acquaintance with 
 walking with God. For it is impofiible but the man 
 that walks with God, mud fee more evil in himltlf, 
 than he can fee in any other, that bears any thing of 
 the holy image of God. But he that has the foul 
 face, but looks not into the glafs, may think it more 
 beautiful than any that he fees- 
 
 (2.) In being denied to vain glory, Phil. ii. 3. 
 He that walks with God will not have occafion to 
 hunt after the applaufe of men, unlefs he go off his 
 way, and fo far leave his Leader. It is a fad fign of 
 little wa)king with God, to affect fo much honour 
 and refpe£t from men, and for one to trumpet forth his 
 own praife ; a difpofnion 'fmelling rank of a naughty 
 heart, Prov. xxvii. 2. Let another man praife thee 9 
 and not thine own mouth. John xii. 43. They loved 
 the praife of men more than the praife of God, It 
 may nourifh one to death, but not to life, like the 
 chameleon, to live on air. 
 
 (3 ) in refilling to Hoop to nothing, whereby the 
 honour of God, and the edification of the fouls of o- 
 there may be advanced •, as exemplified in our Lord's 
 humbling of himfelf, Phil. ii. 5. — 8. He that walks 
 with God will be content to make a flepping-ftone of 
 his credit, eafe, <&r. for thefe ends, counting no- 
 thing too low for him whereby he may follow the 
 Lord. But alas ! there is a curfed refpe& for our- 
 felves, thdt fo prevails with many, that they count 
 fome duties of religion below them And their pre- 
 tended credit muft fpread, though it mould darken 
 the heavens, and wrap up the glory of God in a cloud. 
 
 (4.) In a kindly accommodating of cur fpirits to 
 humbling providences, Job i. 2 1 . Sometimes the Lord 
 leads his people very low, through afflictions, croffes, 
 poverty, and wants. The humble will follow him 
 whitherfoever he goes. But the proud nothing will 
 fatisfy them, but rifing, and they will blacken the 
 heavens with their murmurings and complaints when 
 they are falling. But if our lot be not brought up to 
 
 our 
 
190 Of walking ivith God, in the Properties of it, 
 
 our fpirits, let our fpirits be brought down to our lot. 
 "We are on our journey out of this world, and we 
 may come as foon, and more fafely, to an happy 
 end of it, the low way, as the high way. 
 
 (5.) Lafily, In an abfolute refignation to the will 
 of God, faying in every thing, Act my will, hut thine 
 be done, Luke xxii. 42. Walking with God is a fol- 
 lowing of him, as the fhadow does the body. It caufes 
 men put a blank in the Lord's hand, that he may fill 
 up in it what he pleafes But (o far as we come fhort 
 of the great duty of abfolute reiignation to the will of 
 God, we come fhort of walking with God, 
 
 9. It is conflant religion. Walking is not a rifirig 
 up and fitting down again, but a continued action, 
 like that of a traveller gcv.ig on till he come to his 
 journey's end. Enoch walked on through the world, 
 till he was not. It is conflant in two refpects. 
 
 (1.) Without interruption. It is not a religion 
 taken by fits and ftarts, but going on evenly, Pfal. 
 xvi. 8. 1 have Jet the Lord always before me. Some 
 people's religion is like an ague, wherein they have 
 their hot fits and their cold fits. They go to and fro - y 
 they will be one day for God, and another for the 
 devil. W f hatever good mood they be found in at any 
 time, they do not abide at it, Hof vi. 4. And fo they 
 can never bring it to any good account ; for they are 
 always beginning, ever learning, but never come to 
 the knowledge of the truth. Thefe people's religion 
 ccniifts in two things. 
 
 [1.3 Flafhes, and that is all they have from Hea- 
 ven ', flafhes of affections, like thofe mentioned, Pfal. 
 Ixxviii. 34. When he flew them, then they fought him: 
 and they returned and inquired early after Cod. The 
 Spirit of holinefs does not reft on them, but fome 
 light touches of his common influences they get, 
 which do not abide. Hence with convictions fome- 
 times, and with melted but unianctified affections, 
 their hearts will be as when in the time of great rain 
 every pool is full, but quickly dry again, becaufe it 
 
 has 
 
Of walking with God, in the Properties of it, 191 
 
 has no fpring. Whereas it is otherwife with thofc 
 that walk with God, John iv. 14 The -water that I 
 Jh all give him, fiall be in him a well of water fpring- 
 ing uf> into everla/iing life. 
 
 [2.] Overleaps into the holy ground ; and that is 
 all that Heaven has from them, Job xxvii, 9. 10. Will 
 God hear his cry when trouble cometh upon him ? will 
 he delight himfelf in the Almighty ? will he always call 
 upon God? They do not ufually feed on God's pa- 
 flures, but at the table of the world and their lufts. 
 God faw this was the temper of the Ifraelites, which 
 made him fay concerning them, that there were 
 fuch an heart in them, that they would fear me, and 
 keep all my commandments always, that it might be 
 well with them, and with their children for ever! 
 Deut- v. 29. They will be to-day crying Hofannah, 
 to-morrow, Crucify him. Religion is not their ele- 
 ment, andfo they cannot abide with it, Job xxiv. 13. 
 
 (2.) Without defection and apoftafy. We read 
 of forne, John vi. 66. that went back, and walked no 
 more with him. They call: off religion, and laid it 
 by for good and all. Thefe people's walking with 
 God, (if we may call it fo), will be no more remem- 
 bered, but to their condemnation, Ezek. iii. 20. 
 They wilt never fee heaven, Luke ix. ult. No man 
 having put his hand to the plough, and looking back* 
 is fit for the kingdom of God, Lot's wife was an em- 
 blem of fuch ', me looked back to Sodom, and God 
 turned her to a pillar of fait, for a terror to apoftates. 
 For fuch he abhors, Heb. x. 38. But they that walk 
 with God will not be, 
 
 [1.] Bribed away from him, by the allurements 
 of the world and flefh, which is one engine of Sa- 
 tan whereby he makes many apoftates, as Judas, De- 
 mas, &c. How many are there who have fometimes, 
 by their addidtednefs to the way of God, promifed 
 great things, and fo have gone on for a time rlourifh- 
 ing? But afterwards Satan has led them afide by 
 temptations, and always farther and fait her off the 
 
 way, 
 
102 Of walking with Cod, in the Properties of it. 
 
 way, till he has got them to caft off religion altoge- 
 ther. 
 
 [2.] Boafled away from him, by the feverities they 
 may meet with in following the Lord, Cant. viii. 7. 
 Many waters cannot quench love, neither can the 
 foods drown it Sometimes Satan plays the fox, by 
 cunning wiles to draw finners to apoftafy ; and fome- 
 times the lion, to drive them to it by hardfhips, 
 mockeries, hard ufage, and perfecutions. But reli- 
 gion, where it is of the right damp, will laft, what- 
 ever methods be ufed to put it out. 
 
 10. Lajlly, It is progreffive religion; religion that 
 is going forward, Prov. iv. 18. The path of the 
 juft is as the fining light, that fhineth more and 
 more unto the perfect day. There is a mark the foul 
 aims at when it fets off in the Lord's way ; and that 
 is perfection in holinefs; and walking with God is a 
 preffiiig forward to it, Phil. iii. 13. 14. Such a one 
 is adding a cubit to his fpiritual ftature. When the 
 feed of grace is fown in the heart in regeneration, the 
 man muft walk with God, that (0 the feed may grow 
 and (boot forth. And fo in walking with God the 
 new creature grows, 
 
 (1.) Inward, growing into Chrift, Eph. iv. T£. 
 uniting more clofely with him, and cleaving more 
 firmly to him as the head of influences, which is the 
 fpring cf all other growth. 
 
 (2 ) Outward, in good works, in life and conver- 
 farion. Not only like Naphthali do they give goodly 
 words, but like Jofeph they are as fruitful boughs. 
 
 (3.) Upwaid ; for their converfation is in h.aven, 
 Phil, iii. 20. ; in heavenly-mindednefs and contempt 
 cf the world. 
 
 (4 ) Lafily, Downward, in humiiitv and felf- 
 loathing. Thus he that walks with God makes pro- 
 giefs in fanc"tification. 
 
 There is alio in it a progrefs in experimental know- 
 ledge of religion, 2 Pet. iii. vtt. I he traveller the 
 farther he goes on, he knows the country the better : 
 
 and 
 
The Life of Religion in walking with God, 193 
 
 and he that walks with God gets Chriftian experi 
 ence. Not only is his head more filled with raw un« 
 felt notions, but his foul is ftored with faving ac- 
 quaintance with truth. The further he goes on, he 
 becomes the more expert a traveller to the heavenly 
 Canaan. He obferves what has worlted, and what 
 bettered his foul's cafe ; and fo will labour to efchew 
 the one, and follow the other. And when he comes 
 to a dark ftep, he can bear out the better, that it is 
 not the firft he has gone through. 
 
 Thus far of the nature of walking with God. . 
 
 II. I (hall next confirm this doctrine, That the life 
 of religion lies in walking with God. In order to 
 this confider, 
 
 1. That religion is not a matter of fpeculation, but 
 of practice. Whatever light it brings into the mind, 
 it is for moving the heart and affections. And there- 
 fore it is called the dotlrine according to godlinefs. 
 And the greateft myfteries of our religion are myfte- 
 ries of godlinefs, 1 Tim. iii. 16. I think the devil may 
 be a greater fpeculative divine, than the bell: of us 
 can pretend to be. And the apoftle fuppofes one 
 may under/land all myfteries, and all knowledge, and 
 yet be nothing, 1 Cor. xiii. 2. So little worth is the 
 knowledge of religion without the practice, the word 
 without the power. 
 
 2. All other practice of religion, without walking 
 with God, is but bodily exercife, little worth, 1 Tim. 
 iv. 8. The Jews wrote on their fynagogue-doors, 
 Prayer without intention is as a body without the fpi- 
 rit. And where walking with God is wanting, 
 there is the carcafe of religion, but the foul of it is 
 away. It can never be pleating to God, becaufeitis 
 not agreeable to his nature, John iv. 24. 
 
 3. The great difference betwixt the fincere Chri- 
 ftian and the hypocrite lies here, Phil. iii. 3. We are 
 the circumcifion, which worjhip God in the fpirit, and 
 rejoice in Ckriji Jefus, ar % d have no confidence in the 
 
 R Je/b. 
 
194 The Life of Religion in walking with God. 
 
 fiefh* What makes the fincere Chriftian differ from 
 the hypocrite in his walk ? Is it that he performs ex- 
 ternal duties ? No; you cannot pitch upon one of 
 thefe, hut a hypocrite may perform the fame? Is it 
 that he knows and can fpeak of religion better ? No; 
 a hypocrite may excel a good Chriftian in thefe gifts. 
 Is it that he has fometimes a flood of affections ? No ; 
 Pharaoh, Efau, and the ftony- ground hearers wanted 
 not thefe. But the hypocrite never comes up to 
 walking with God, which the fincere does, though 
 not always. • 
 
 4. Without this there is no fan£Hfication, becaufe 
 without it there is no communion with God, and fo 
 no fan&ify.ing influences. A man may pray many a 
 prayer, hear many a fermon, and be many a year a 
 profeiTor of religion, and yet never be a whit the 
 more holy, unlefs he walk with God. All without 
 that in this point, is but the warning of a blackmoor, 
 labour in vain. For fpiritlefs lifelefs walking will 
 never heal our unholy nature. Hence when the 
 heart is away from God, the man is as the heath in 
 the wilJernefs, and fhall not fee when good cometh 9 
 Jer. xvii. 5. 6. 
 
 5. This is that part of religion that will remain 
 in heaven for ever, 1 Cor. xiii. 8. Thus the happi- 
 nefs cf heaven is held out under the notion of walk' 
 ing with Cody Rev. iii. 4. All divine inftitutions 
 tend to this. For this was the courfe the firft Adam 
 was fet on, but broke off from ; this courfe the fecond 
 Adam held ; and to be brought back to this will be 
 man's greate/l happinefs. So that without controver- 
 fy the foul of religion lies here. 
 
 6. Lajt!y> Our fpiritual life lies in communion 
 with God. In ourfelves we are dead fpiritually, be- 
 ing flain in Adnm. Now our life is in Chrilt, Col. 
 iii. 4. and we cannot partake of that life, but by 
 communion with him, Gal. ii. 20. 1 live ; yet not /, 
 but Ckrijl live'th in me : and the life which I now live 
 m thejlejh) I live by the fai',h of the Sen of God, It 
 
 is 
 
life of Information* 195 
 
 is that communion with Chrift that makes men truly 
 lively, and their religion, religion indeed, in fo far 
 as it makes men walk with God, 
 
 I fhall now make fome improvement of this fub- 
 ject, in ufes of information, reproof, and exhortation- 
 Use I. of information This lets us fee, 
 
 1. That the religion of thofe is little worth, that 
 are utter ftrangers to walking with God. It is but 
 the carcafe of religion without the foul. Theapoftle 
 fpeaks of vain religion, Jam. i. 26. If any man a- 
 mong you feem to be religious, and bridleth not bis 
 tongue, hut deceivetb bis own heart, this man's reli- 
 gion is vain. This is fuch. It is vain with refpect 
 to God's approbation, for he will never approve of it, 
 Rom. ii. 28. 29. ; and vain with refpect to their own 
 falvation, it will never bring them to heaven, nor 
 abide the trial, Matth. vii. 22. 
 
 2. True religion lies not in a form, but has a 
 power with it caufing a holy walk, 2 Tim. iii. 5. 
 True religion is not a vain inefficacious thing, but 
 has a commanding power with it. It is in the heart 
 like the centurion, when it fays to the man, Go, he 
 mufl go i and when it fays, Come, he comeih. It has 
 a reftraining power, it binds up the man from fin. 
 Job was tempted to blafpheme, but the power of 
 godlinefs retrained him. It fets the man in God's 
 way, it keeps him on it, and caufes him to go for- 
 ward in it. 
 
 3. That no man has more true religion than 
 what influences his walk. God will never meafure 
 people's religion by fair words or a mining profeffion, 
 but by the courfe of their life and aclions, in faith, 
 love, and other moral duties. God has written his 
 law in the Bible, has tranferibed it again into the re- 
 newed heart, and they write it over again in their 
 holy converfation. 
 
 4. There is little of the life of religion in the world, 
 there is fo little walking with God in it. There are 
 
 R 2 few 
 
196 Ufe of Reproofs 
 
 few that have the form of godlinefs in comparifon of 
 thofe that want it ; and yet but few of thofe who 
 have the form, that have the power too. How few 
 are there that eye God in all things, vvhofe hearts go 
 along with him as the fhadow with the body, that 
 walk with him in ordinances, in providences, in their 
 ftations and relations, and in their actions, natural, 
 civil, and religious ! O how rare is practical, inward, 
 heavenly, <bc* religion ! 
 
 Use II. Of reproof. Hence we may reach a re- 
 proof to feveral forts of perfons, that do not walk 
 with God. 
 
 1. Thofe that have never yet rifen up from their 
 fin. Walking with God is a motion of the foul from 
 fin to fanclification, If i. 16. 17. It is like the go- 
 ing up a flair, where the firft ftep raifeth a man from 
 the ground, and fo he goes up by degrees till he come 
 there where he would be. Heaven is the upper room, 
 faith and holinefs are the flairs, and the date of fin is 
 the ground. But alas! many have not come the 
 length of the firft ftep yet ; they are ftill in their fins, 
 under the guilt of them, and under the power of 
 them. They have not with Lazarus come out of the 
 grave, with Matthew left the receipt of cuflom, nor 
 with the palfied man rifen out of their bed ; and far 
 lefs with Enoch do they walk with God. 
 
 (1.) Confider, we cannot fay of you, Te are not 
 far from the kingdom of God ; for truly ye are even as 
 far from it as Adam led you and left you. The way 
 to the pleafant land is long, and your day is far fpent •, 
 but to this day ye have not entered on the way, nor 
 flirred a foot from your old fins. Are ye not a- 
 fraid, that your day go ere ye are able to overtake the 
 journey ? 
 
 (2.) If ye lie ftill, ye will never fee heaven. As 
 foon fhall heaven and hell meet, as you fhall get to 
 heaven in that ftate and cafe. If ye fit ftill ye die ; 
 and therefore rife and walk, and flee from the wrath 
 to come. 
 
 2. Thofe 
 
to thofe that walk not with G$d. 197 
 
 2. Thofe whofe life is a mere wandering, Eccl. 
 x. 15. The labour of the foolifh wearieth every one of 
 them, becaufe he knoweth not how to go to the city. 
 Many fpend their days thus wandering: among the 
 creatures their fouls wander, and from one they go to 
 another ; they take a miferable round in the vanities 
 of this world, but never go beyond them to God. 
 They wander up and down in the way of fin *, fome* 
 times they fall into one miferable courfe, fometimes 
 into another, but never into the courfe of holinefs. 
 They walk' in a round, whereof the centre is hell, 
 and the circumference fin and vanity. All their life 
 they go from one fin and one vanity to another, and 
 at death, when they leave the worlds they are in the 
 fame place they were in when they came into it: i. e. 
 As they were born in fin, they die in it, and tumble 
 down to hell, their miferable life being not a walk-- 
 ing with God, but a wallowing in one puddle of fin, 
 all along. 
 
 (1.) Your thus wandering is a fad fign, that your 
 natural blindnefs is not removed, Rev. iii. 17. Your 
 plague is in your head, and fo your heart cannot be 
 right. Ye have never yet difcovered the excellency 
 of Chrift the Captain of our falvation, nor the glory 
 of the land that is afar off, and ye know not the way 
 leading to it. Therefore your cafe is fad. 
 
 (2.) Remember the generation that wandered in; 
 the wildernefs died there, and never faw the land of 
 Canaan, 1 Cor. x. 5. This will be your doom, if 
 ye continue. Ye are walking in a mift among fear- 
 ful precipices and fiery ferpents 5 how can ye mifs 
 to fall ? 
 
 3. Backfliders, that have turned their backs on; 
 God's way, John vi. 66* Thefe, inftead of walking 
 with God, fall away from him, back to their old fins.. 
 They gave up their names to him, lifted themfehes. 
 under his banner, but now they have turned run- 
 aways. They came under bonds to God and his way 5. 
 but they have broken his bonds, and caft away his, 
 
 R 3 cor.ia> 
 
J9 8 Ufe cf Reproof \ 
 
 cords from them. They once appeared on God'* 
 fide, but they have got over into the devil's camp. 
 
 ( i .) Your fin is greater than if ye had never fet off 
 in the Lord's way. Ye know that relapfes into a dif- 
 eafe are moft: dangerous, and moft hopelefs ; and fo 
 it had been better for you not to have known the way 
 cf righteoufnefs> than after you have known it, to 
 turn from the holy commandment delivered unto you, 
 2 Pet. ii. 21. For then men fin over the belly of 
 more light than before ; they caft a particular infamy 
 upon the way of God, as if they would make the 
 world to believe from their experience, that Chaff* 
 yoke is intolerable. 
 
 (2.) Your condemnation will be the greater. It 
 h a fearful word, Heb. x. 38. If any man araw back t 
 my fouljhall have ?io pleafure in him. Prov. xiv. 14. 
 7 he backflider in heart flail be filled with his own ways. 
 As the foreft fall is from the higheft place, fo the 
 deepeil plunge into the lake of fire is from the thref- 
 hold of heaven. And when the backflider is taken 
 in the fnare of deftruction, it will be a peculiar 
 worm in his conscience for ever, that once in a day 
 he was well nigh efcaped. 
 
 4. Refifters of the Holy Ghoft, whom God is ufing 
 all means with to draw them to his way, but they 
 will not come on it, Jer. ii. 25. / have loved flran- 
 gers, and after them will I go. Not only are they 
 called by the word, but by providence. God meets 
 fome in their evil ways, like the angel with the drawn 
 fword in his hand meeting Balaam, and yet they will 
 not leave ^t, God hedges up their finful ways with 
 thorns, yet they break through the thorn -hedge. 
 Their confeiences tell them they are wrong, and give 
 them many a fecret blow to drive them into the way: 
 but they follow their corruptions over the belly of 
 their confeiences. 
 
 (1.) This is dreadful and dangerous work, as be- 
 ing a fighting againft God and againft yourfelves,. 
 Acts vii. 51. But though the pot£h.erd& of the earth 
 
to thqfe that walk not with God* 199 
 
 ftrive among themfelves, it is miferable folly to ftrive 
 with their Maker. The voice of the word, provi- 
 dence, and confcience is the voice of God y take heed 
 how ye entertain the fame. 
 
 (2.) The iflue muft needs be terrible, if it be con- 
 tinued in, Job ix. 4. For when God judgeth, he 
 will overcome. What can be expected of it, but that 
 God be provoked to ceafe driving with you, and to 
 lay the reins on your neck, Gen. vi. 3. Pfal. lxxxi* 
 1 1 . and afterwards call you to an account as wilful 
 rejecters of falvation? 
 
 5. Enemies to the way of God, who not only do 
 not walk in it themfelves, but hinder others to walk 
 in it, as the fcribes and Pharifees, Matth. xxiii. J3. 
 There are agents for the devil in the world, who have 
 a malignant hatred againft the power of godlinefs, 
 and fet themfelves to quench the Spirit in others,. 
 by mocking, tempting them to fin, <bc. Confider, 
 
 (1.) That is the devil's trade, and therefore a fad 
 indication of one that is a child of the devil. Let 
 fuch hear what the Spirit of the Lord fays to them* 
 A£ts xiii. 10.. full of all fubtilty, and all mifchief^ 
 thou child of the devil, thou enemy of all right eonfnefs, 
 wilt thou not ceafe to pervert the right ways of the 
 Lord? God is especially an enemy unto thofe that 
 are enemies to his ways, and fo fet themfelves to ad- 
 vance the devil's kingdom. 
 
 (2.) The blood of fouls will be a heavy load ; and 1 
 fuch as turn others from the way of God, their blood 
 will be upon their head. And thofe that fet them- 
 felves that way, they need not doubt but that in fuch 
 a corrupt world they will always be fuccefsful with 
 fome, Luke xvi. 27. 2&. 
 
 6. Loofe and licentious profeilbrs,. who walk fo 
 feandaloufly that the world may fee they do not walk 
 with God, Jer. vii. 8. 9. iq, Behold, ye truft in lying 
 words, that cannot profit. Will ye fieal, murder, and 
 commit adultery , and fwear falfely, and burn incenfe 
 unto Baal, and walk after other gods whom ye know 
 
 mil 
 
200 Ufe of Reproof, 
 
 not ; and come andjiand before me in this houfe, which 
 is called by my name, and fay, We are delivered to do 
 all thefe abominations ? There are many that profefs 
 religion, that it were telling religion they did not 
 pretend to it. For hearken to their words, take a 
 view of their life, there is no tender nefs to be (een 
 there. The voice is Jacob's, but their rough hands 
 declare them to be profane Efau's. There is nothing 
 that looks like holinefs about them, but the profef- 
 fion of the truth ; but their tongues and their lives 
 are profane. Whofo fees them, may fee their light 
 hearts and offentive lives have nothing of the balaft 
 of the power of godlinefs. Confider, 
 
 (i.) A loofe and licentious life, under whatever 
 profeflion it appear, argues a godlefs and gracelcfs 
 heart, Phil. iii. 18. 19. It is an eafy thing for peo- 
 ple to make a profeflion, which cofts them not the 
 life of a luft ; to addict themfelves to this or that 
 opinion, while they do not addict themfelves to the 
 ftudy of a holy life ; to pin a new creed to an old 
 life. But were grace in the heart, and they made 
 partakers of the new nature, it would make them 
 ftudy holinefs in all manner of converfation. 
 
 (2.) What will the end of that way be, think ye ? 
 See Pial. cxxv. u/t. As for fuch as turn afide unto 
 their crooked ways, the Lord /ball had them forth with 
 the wotkers of iniquity. And if there be a hotter 
 place in hell than another, the hypocrite that has a 
 profeflion of religion, but a licentious life, fhall get it, 
 Matth. xxiv. lilt. And their profeflion will ferve but 
 to make them fo much the more marks for the arrows 
 of God's vengeance. 
 
 7. Clofe hypocrites, whofe outward converfation 
 is blamelefs, but in the mean time they are flrangers 
 to the life of religion, and walking with God, ha- 
 ving a form of godlinefs, but denying the power thereof^ 
 2 Tim. iii. 5. They go about duties, but they are flran- 
 gers to communion with God-, they walk blamelefs* 
 ly, but walk not with God j they abound in bodily 
 
 exercife, 
 
to thofe that walk not with God. 201 
 
 exercife, but are eftranged to fpiritual worftup ; they 
 exercife gifts, but they have nothing of the exe;cife 
 of grace. Their fouls are eftranged from the lie of 
 God, and are dead within them ; and they are like 
 fome dead beads, there is nothing of them profitable 
 but the (kin, 1. e. the outward form. 
 
 (i.) Confider that religion may ferve to blind youf 
 own eyes, and the eyes of the world, but net the 
 eyes of God. The clofe hypocrite will be like Ahab 
 in difguife, but the arrow hit him for all that j for 
 there is no deceiving the eyes of the Almighty. 
 
 (2.) It will have a miferable iffite. God loves to 
 difcover hypocrites, Rev. iii 16. Becaufe thou art 
 lukewarm, and neither cold nor hot, I voiil fpue thee 
 out of my month. Sometimes he withdraws his re- 
 ftraint that he has on them, and turns out their in- 
 fide in this life before the world, as Judas, Ananias 
 and Sapphiia. But he will not fail to do it at the 
 great day, when every one fhall be judged according 
 to their works. 
 
 8. Laftly, Gracious perfons, whofe grace is not in 
 exercife, who though they be fpiritually alive in re- 
 fpecl: of their ftate, yet are not lively, but dead in 
 their frame, Cant. v. 2. They are not walking with 
 God as fometimes they have been, but are fallen a- 
 fleep, and are going after the way of their own hearts. 
 O Sirs, ye are off the way, and I will tell you how 
 ye may know it. A gracious perfon may know that 
 he is not walking with God, 
 
 (1.) By the decay of his love to his Guide. This 
 was God's controverfy with the church of Ephefus, 
 Rev. ii. 4. / have fomewhat againjl thee, becaufe thou 
 haft left thy fir ft love. And may not the Lord fay to 
 many of his people this day, as Jer. ii. 2. / remember 
 thee, the kindnefs of thy youth, the love of thine efpow 
 fals, when thou wentefl after me in the wildernefs, in 
 a land that was not fown ? While the foul walks 
 with God, it keeps its eye upon Chriir, and feeing 
 him cannot but love him. But the foul lofes fight of 
 
 Chrift j 
 
202. Ufe of Reproofs 
 
 Chrift ; then out of fight, out of mind ; and what 
 the eye fees not, the heart rues not. A fad fign that 
 ye are off the way. 
 
 (2.) By decay of love to the fellow-travellers, 
 Matth. xxiv. 12. Becaufc iniquity JJjall abound y the 
 love of many Jl all wax cold. There has been a day 
 wherein the people of God have dearly loved on ano- 
 ther, delighted to pray, converfe, <bc. together ; and 
 the wrong done to any of them was, by feafon of their 
 fympathy, as done to them all. But alas ! where is 
 that now? Chriftian love is much decayed. What 
 is the reafon? Why, as travellers as long as they are 
 going out the road together, have a particular kind- 
 nefs one for another : but when they begin to ftay 
 by the way and fcatrer, one going to his bufinefs, 
 and another to his, that wears off. Even fo the Lord's 
 people taking different ways, and fcaiteiing from one 
 another, their love to each other cools. 
 
 (3.) By the decay of zeal for the honour of their 
 Leader. If one would affront a captain on the head 
 of his troop, all the foldiers hearts would ftir within 
 them. But when he is left alone, there is none con- 
 cerned to refent the injuries done to him. I never 
 like that zeal, that overlooking the fubftantials of reli- 
 gion, burns out on the Jeffer things. But this I will 
 fay, that were there more walking with God among 
 us, there would be more zeal for the great things of 
 religion ; and if fo, then more for the leffer things 
 too. Were we more concerned for the kingdom of 
 Chrift. within us, we would be more zealous for the 
 kingdom of Chrift without us. 
 
 (4.) By the decay of tendernefs, and care to pleafe 
 the Lord, Col. i. 10. While David was walking 
 with God, he was tender of the leaft fin, his heart 
 fmote him when he had cut off the lap of Saul's gar- 
 ment. But at another time he lay long under hor- 
 rible guilt in the matter of Uriah, his heart being 
 hardened. Sometimes Chriftians could have had no 
 reft without the enjoyment of God in duties ; but 
 
 alas ! 
 
to thofe that walk not with God, 20 $ 
 
 alas ! at other times they are formal in performance 
 of their duty as a tafk. And an evil deed will not be 
 £0 heavy to them, as a rafh word or vain thought 
 would fometimes have been. 
 
 (5.) By the decay of diligence in duties, inftead 
 whereof flothfulnefs creeps in, Eccl. x. 18. He 
 that walks with God will be diligent to note every 
 itep of his way ; fo it is an ill fign when the heart 
 turns carelefs. He will be much converfant with 
 God in the duties of religion, often found on the 
 road to the throne, becaufe he has much bufinefs 
 with heaven : but when he walks not with God, he 
 remits of his diligence, and comes far fhort of his for- 
 mer pains in his foul-matters. 
 
 (6.) By a decay of heavenly-mindednefs, inftead 
 of which there creeps in carnality and earthly mind- 
 ednefs. Walking with God makes a heavenly life, 
 Phil. iii. 20. And while a child of God holds at it, 
 it tinctures all his thoughts, words, and actions with 
 a favour of heaven, Cant, iii 6. But when that fails, 
 all thefe favour of the earth. 
 
 (7.) Laftly, By a decay of livelinefs and earneftnefs 
 in duties. Sometimes a child of God is like Jacob 
 wreftling for the blefling ; he is very peremptory, 
 and will not take a nayfay, Gen. xxxii. 26. Some- 
 times again as Ephraim like a filly dove, without hearty 
 Hof. vii. 1 1. having neither heart nor hand to ply the 
 throne of grace : A fad fign of not walking with God. 
 
 Now to fuch I would fay two things, 
 
 [1.] Horrid ingratitude is flamped on your ceafing 
 to walk with God, Jer. ii. 31. generation, fee ye 
 the word of the Lord : have I been a wildernefs unt§ 
 lfrael ? a land tf darknefs ? wherefore fay my people^ 
 We are lords, we will come no more unto thee ? The 
 pleafanteft and moll; profitable days a Chriftian ever 
 has, are thofe wherein he walks with God ; and 
 when he gives over that, his real well days are done, 
 Hof. ii. 7. Then his bones fiourhii as an herb, but 
 other wile they wither like the grafs. Therefore may 
 
 we 
 
204 Exhortation and Motives 
 
 we fay, Do ye thus requite the Lord^ fooli/h people 
 and unwi/e ? Deut. xxxii 6. 
 
 [2 ] It is eafy to go off the way, but not fo to get 
 on it again; it is eafy to halt and fit down, but not 
 to rife up again and walk. Ye had need to awake 
 in time, left the Lord give you a fearful wakening, 
 either by fome heavy ftroke, or, which is worfe, by let- 
 ting you fall into fome grievous guilt, as he did David. 
 
 Use ult. of exhortation. Study the life of reli- 
 gion, in walking with God. Walk not after your 
 own lufts, nor in the way of the world, either its 
 way of profanenefs, or its way of formality ; but go 
 through the world walking with God. I offer the 
 f jllowing motives. 
 
 Mot . 1 . Ye are going faft through the world, and 
 ere long will be at your journey's end. Time runs 
 with a rapid courfe ; and whether ye fleep or wake, 
 ye will foon find yourfelves pafs the border of time, 
 Job ix. 25. 26. My days are fw,ifter than a poft : they 
 jlee away, they fee no good. They are pajj'ed away as 
 the fwift Jbips : as the eagle that hafleth to the prey. 
 The watch going wrong may run as faft as when fhe 
 goes right : and the man that walks after his own 
 lufts, makes as great fpeed to the end of his journey, 
 as he that walks with God. And fince we muft walk 
 through the world, and cannot abide here, why will 
 we not chufe the beft company in our way, and walk 
 with God ? 
 
 2. Walking with God is the only way to get fafe 
 to our journey's end, Heb- ii. 10. It was only Caleb 
 and Jofhua that got to Canaan, for they followed the 
 Lord fully. All the world is on a journey ; but there 
 are two ways, and two companies. There is the way 
 of holinefs, and all the faints walk there, with the 
 Lord on their head ; and the end of this way is fal- 
 vation. And there is the way of fin, a broad way, 
 wherein are many roads, bare civility, morality, pro- 
 fanenefs, and formality : all the unregenerate walk 
 there, and the god of this world on their head, and 
 
 the 
 
to walking with Cod. 205 
 
 the end is deftruction. Chufe ye with whom ye will 
 walk. 
 
 3. Religion is not a matter of fpeculation and talk- 
 ing, but a matter of practice and walking with God, 
 Pfal. cxvi. 9. / will walk before the Lord in the land 
 of the living. Your eternal ftate lies at (take, which 
 ye will never bring to a comfortable iiTue without this. 
 Till ye enter on this way, ye are to begin to be reli- 
 gious, how long foever your (landing in a profefiion 
 has been. After children are born, it is long ere 
 they begin to walk •, but as foon as one is born again, 
 becomes a child of God, he immediately falls a walk- 
 ing with God. r 
 
 4. There is a pleafure, a refined, undreggy plea- 
 fure, in walking with God, Prov. iii. 17. IViftom's 
 ways are ways of pleafantnefs, and all her paths are 
 peace. This pleafiue arifes from the teftimony of 
 confeience, which is a feaft to the foul, 2 Cor. i. 12. 
 enough to make a fick man whole ; from the intrin- 
 fic pleafantnefs in the way of holinefs, which has a 
 furpafling beauty in the eyes of thofe that are capable 
 to diicern, Pfal. cxix, 97. & 165. ; and from the fours 
 communion with God it finds in that way, Pfal. iv. 6. 
 7. This makes the hardeil ileps of it pleafant, and 
 makes the foul perceive a paradife within the thorn- 
 hedge of troubles that attend it, 2 Cor. xii. io. There- 
 fore I take pleafure in infirmities, in reproaches, in 
 necefities, in perfecuiiens, in d'ifireffesfor thrift's fake : 
 
 for when I am weak, then am I jtrong. And that re- 
 ligion is fo faplefs to moll of us, and fuch a burden- 
 fome thing, muil needs be imputed to unacquainted- 
 nefs with walking with God. 
 
 5. There is great profit and advantage that attends 
 it, 1 Tim. iv. 8. Godlinefs is profitable unto all things* 
 "Walking with God makes a flouriftiing cafe of the 
 foul, when others are withering and pining away in 
 their iniquity-. It is an enriching trade for bringing 
 in fanclifying influences to the foul ; it promotes each 
 part cf fanclification, vivification, and mortification. 
 
 S It 
 
2o6 Motives to walking with God, 
 
 It is the bed evidence of fincerity, as Gen vi, 9. Noah 
 was a ju/i man and perfect in his generations, and 
 Noah -walked with God. And though it does not give 
 us a title to heaven, (in is the blood of Chi ift that 
 does that), yet it is an evidence of our title, without 
 which we cannot make good our plea for heaven. 
 
 Objeil. But what can it do to us for a through- 
 bearing in the world ? Anfw. Very much, having pro- 
 mife of the life that now is, as well as of that which is 
 to come, r Tim. iv. 8. Thofe that walk with God have 
 a promife of provifion in this world, Pfal. xxxvii. 
 3. Truji in the Lord, and do good, fo Jhalt thou dwell 
 in the land, and verily thou jhalt be fed. Matth. vi. 
 30. Wherefore if God fo clothe the grafs of the field, 
 which to-day is, and to morrow is cafl into the even, 
 Jhall he not much more clothe you, ye of little faith ? 
 It is no may-be, but as fure as the covenant can 
 make it, If. xxxiii. 16. Bread Jhall be given him, his 
 waters /ball be fure. It is true, God's bond is not al- 
 ways paid as it were in money ; but it is always paid 
 in money-worth, if it be not fo. If they get not the 
 thing itftlf, they get as good, 2 Cor. vi. 10. — as ha- 
 ving nothing, and yet pojfcjjing all things. 
 
 Nay, all the profit of religion to one's felf arifeth 
 from walking with God. For what does it avail to 
 have the knowledge of religion in the head, while it 
 finks not into the heart ? That can no more fanclify 
 a foul, than painted fire can burn. All the profit of it 
 then muft be to others, as that of the carpenters that 
 built Noah's ark : for he and his family only were 
 preferved in it from the deluge, while the builders 
 were fwept away by that univerfal flood. 
 
 6. Walking with God is the bell fecurity in evil 
 days. There are finning and eninaring times : who 
 can be fafe in them as they that walk with God ? even 
 as in a dark day, thofe that keep clofeft with their 
 guide, are likelieft to get fafeit through, Prov. xi. 3. 
 The integrity of the upright (hall guide them. There 
 are fuffering times, days of common calamity ; and 
 
 then 
 
DireHbns and Advices for walking with God. 207 
 
 then thofe that walk with God are likelieft to be 
 brought through, as Noah, Gen. vi. 9. 
 
 7. Laflly^ This is the way all have taken, that have 
 walked through the world to Immanuei's land. God's 
 children only are heirs •, and they that are his chil- 
 dren muft follow him, Eph. v. t. There is no walk* 
 ing with God in heaven, but for thofe that walk 
 here with him in holinefs. And therefore remem- 
 ber, If ye live after thefefb, ye fball die : but if ye 
 through the Spirit do mortify the deeds of the hdy y ye 
 fh all live , Rom viii. 13. 
 
 I fhall now fhut up all with fome dire&ions and 
 advices for walking with God. 
 
 1. Labour to be fure ye be Chriftians indeed, and 
 once fairly fet on the way, by clofing with Chrift. 
 Renounce the world and your lufts ; and look on 
 yourfelves as men bound for another world, under the 
 conduct of the Captain of the Lord's hods, Cant. iv. 8. 
 
 2. Lay it down for a certain conclusion, that re- 
 ligion is quite another thing than a parcel of external 
 performances. It is a conforming or the foul to the 
 image of Chrift, and of the life and converfation to 
 the holy law, by a participation of the virtue of his 
 blood and Spirit. And therefore there muft be con- 
 ftant endeavours to abide clofe by Jefus Chrift, in the 
 exercife of faith, love, and univerfal tendernefs, not 
 only in life, but in heart, Prov. iv. 23. 
 
 3. Being fet on the way, labour to hold by it. Ye 
 muft learn not to be fliamed out of God's way, by 
 the reproaches of the world. Care not for the name 
 of Singularity, and be not aihamed to be fools in the 
 world's eyes, 1 Cor. iii. 18. 19. not to be bribed nor 
 boafted out of God's way, by any advantage or lois 
 in the world, Heb. xi. 24. 
 
 4. Clofely ply the work of mortification, Gal. v. 
 24. What is your need of Chrift, if it be not to 
 fave you from your fins? Matth. i. 21. Beware of 
 making Chrift the minifter of fin, by going the 
 round betwixt finning and confefling, without fuit- 
 
 S 2 able 
 
208 Directions and Advices for 'walking with Cod. 
 
 able endeavours for mortification. Mortification is 
 no eafy bufinefs ; but mod necefiary. 
 
 5. Beware of indulging yourfelves in tbofe things 
 that are accounted but fmall fins, and abftain from 
 the appearances of evil. No man will walk with 
 God, to whom any fin is fo fmall that he will make 
 no bones of it. And thofe that (land nor to go frankly 
 into the borders of fin, will very readily ftep over. 
 
 6. When ye fall lie not (till, but get up again by 
 a new application of the Redeemer's blood, and re- 
 newing your repentance. For no man can walk fo 
 but he will (tumble ; but then the fuitable remedies 
 are to be improved for recovery. 
 
 7. Be frequent in felf*obfervation and examination. 
 Take notice often how the pulfe of your affections 
 beats. Retire into yourfelves, and obferve the way 
 of your hearts and lives, Hag i. 7. And examine 
 yourfelves often as to your (fate and cafe, 2 Cor. 
 xiii. 5. A(k yourfelves whether ye be going for- 
 ward, or backward, what profit ye make of duties ? 
 
 8. Be diligent obfervers of providence, Pi'al. cvii. 
 nit. towards yourfelves and others. 
 
 9. Be tender of waiting on the Lord, to know fin 
 and duty in particular cafes. 
 
 10. Be diligent in all religious duties, miflingnone 
 of them, and being frequent in them all. For thefe are 
 the tryfting-places for communion with God, which 
 they that would walk with him mud diligently attend. 
 
 1 1. Prepare for duties befoie ye fet about them ; 
 not only public duties, but private and fecret ones. 
 For the rufhing on thefe without confideration, is 
 the high way to make them vain and fruitlefs. 
 
 12. Labour to be fpiritual in all things; in reli- 
 gious duties feeking to exercife grace, and enjoy 
 communion with God; and even in other things, to 
 a<St as under his eye, and by influence of his command. 
 
 13. La/tly, Live by faith, 2 Cor. v. 7. For it is 
 by faith that the foul is fet and kept in this walk. 
 
 DIS. 
 
DISCOURSES ON PRAYER. 
 
 Of the Nature of Prayer in general ; with 
 the Import of praying without ceafing. 
 
 The fubftance of two Sermons preached at Etterick, 
 in the year 1727. 
 
 1 Thess. v. 17. 
 
 Pray -without ceafing, 
 
 THESE words are an exhortation briefly dk' 
 livered, as laws ufe to be ; and therein we 
 have, 1. A duty propcfed, Pray. 2. The manner of 
 it, without ceafing. 
 
 I. We have the duty itfelf, Pray, It maybe afk- 
 ed, What is prayer? I anfwer, It is " an offering 
 " up of our defires to God, for things agreeable to 
 *' his will, in the name of Chrift, with coufeffion of 
 '* our fins, and thankful acknowledgement of his 
 " mercies." Here 1 fhali confider, 
 
 1. The objeel: of prayer, or whom we are to pray to« 
 
 2. The parts of prayer. 
 
 3. The matter of it, 
 
 4. In whofe name we are to pray. • 
 
 5. The feveral kinds of prayer. 
 
 Firfty I am to confider the obje£f. of this duty, or 
 whom we are to pray to •, that is, God ; not to faints 
 and angels, as the Papifts do ; for prayer is a part of 
 religious woifhip, and therefore due to God only, 
 Matth. iv. 1 o. and he only knows all things, and is pre- 
 fent every where to hear us, If. lxiii. 16. To all the 
 three perfons in the Trinity prayer is due. That it 
 S 3 is 
 
2IO The 01 j eel of Prayer. 
 
 is fo to the Father, no body doubts. That it'is due to 
 Chrift, the Son, appears from Stephen's calling upon 
 him in his laft moments, and faying, Lordjefus, receive 
 my fpirit> Acts vii. 59. Even Chrift the Mediator is to 
 be worfhipped, though his divine nature is the reafon 
 why he is worfhipped, Heb. i. 6. And let all the an- 
 gels of God worfhip him. The Holy Ghoft alfo is to 
 be worfhipped, as appears from the apoftolical bene- 
 diction, 2 Cor. xiii. 14. — The communion of the Holy 
 Ghoft be with you all. 
 
 In refpect of the object of worfhip, people would 
 do well to fatisfy themfelves, in their addrefles to 
 God, with the belief of the Trinity of perfons in 
 the Godhead, who are but one object of worfhip, 
 and not think to comprehend God, but to make ufe 
 of the names and titles he has taken to himfelf in the 
 word. Beware of imaginations of God 01 the three 
 perfons, and of dividing the object of worfhip, as if 
 praying to the Father, you did not alfo pray to the Son 
 and the Holy Ghoft. 
 
 It is moft neceiTary our prayers begin with fuch a 
 defcription of God, as may both ftrike fear and dread 
 hi our hearts, and confidence of being heard ; as, 
 Our Father, which art in heaven ; Lord, the gre.it 
 and dreadful Go >■./, keeping the covenant , and mercy, 
 ' &c. Dan. ix. 4. And this will readily be the cafe, 
 if we have due thoughts of his glorious Majefty and 
 infinite excellency. 
 
 Secondly, The parts of prayer are three, (1.) Con' 
 feffion, (2.) Thankfgiving, and (3.) Petition. 
 
 I. Confeffion, Dan. ix. 4. 5. I prayed unto the Lord 
 my God, and made my confeffion, and f aid, Lord, 
 the great and dreadful God, keeping the covenant, and 
 mercy to them that love him, and to them that keep his 
 commandments : we have finned, and have committed in- 
 iquity, and have done wickedly, and have rebelled, &c. 
 It well becomes finhil dull and allies, in addrefles to 
 God, to come with a blufh in the countenance, and 
 tears in the eye, and cont'eflion in the mouth. It is 
 
 neceflaryt 
 
The Parts of Prayer. 211 
 
 neceffary to humble us in the fight of God, and it is 
 the humble only that are heard, Pfal. x. 17. Con* 
 feffion is the vomiting up of the fweet morfel, and 
 God has joined pardon and confeffion together, 1 John 
 i. 9. If we confefs our fins , he is faithful^ andjujl to 
 forgive us our fins , and to clean fe us from a/t unrigh* 
 teoufne/s. God's ears are fhut to thofe whofe mouths 
 are bound up from this. Some fay they cannot pray: 
 O can ye not confefs what you are, have done, and 
 daily are doing ? How can ye want matter of prayer, 
 while ye have fo many fins to confefs ? 
 
 2. Thankfgivingy Phil. iv. 6. In every thing by 
 prayer and fupplication with thankfgiving, let your 
 requefls he made known unto God. Every man is 
 God's debtor for mercies, as well as fins ; the leaft re- 
 turn ye can make, is to acknowledge debt. He that 
 is unthankful for what he has got, cannot think to 
 Come fpeed in addreffes for more. 
 
 3. Petition^ wherein prayer properly confiftsu It 
 is an offering up of our defires to God. Wherein 
 we may note the a£r. of prayer, offering up our defires. 
 The prayer that God makes account of is firft in the 
 heart, 1 Cor. xiv. 15. I will pray with the fpirit, 
 and I will pray with the underflanding alfo. It is a 
 pouring out of the heart to God, PfaL lxii. 8. The 
 Spirit of God moves on the waters of our affections, 
 and then they are poured out before the Lord, as the 
 water of the well of Bethlehem was by David Many 
 times our prayers come as mud out of a vefiel ; but 
 as water they fhould flow freely. Then 
 
 In prayer there are real defires of what we feek of 
 God, which defires are offered to the Lord. The 
 mouth mud not fpeak out any thing but what is the 
 defire of the heart. It is dangerous to mock God, 
 who knows the heart ; to confefs fin, and not have 
 the heart affected with it ; to feek fupply of wants 
 from him, and not have the heart impreffed with a 
 due fenfe of the want of them. There are two forts 
 ©f defires. 
 
 (1.) There 
 
212 The Matter of Prayer, 
 
 (r.) There are natural defires, which are the mere 
 product of our own fpirits, offered unto God, but 
 not regarded as prayer (Hof. vii. 14 ) by the Lord. 
 Thefe may be not only for temporal things, but for 
 fpiritual alfo, as thofe who faid to Chrift, Lord, ever- 
 more give us this bread. A natural man, from a gift 
 of prayer, may feek grace and glory, as a bridge to 
 lead him over the waters of wrath •, but coming only 
 from their own fpirits, fuch a prayer is not acceptable. 
 
 (2 ) There are fpiritual defires, Zech. xii. 10. 
 which the faints breathe out unto God, having them 
 firft breathed into them by the Spirit, Rom. viii. 26. 
 And thefe may be for temporal things, as well as 
 fpiritual, accepted, feeing they are put up in a fpiri- 
 tual manner. Thefe are always fincere and fervent, 
 fo as the foul earneftly craves the things fought. 
 
 Thirdly, The matter of prayer, or what we are to 
 petition and feek for. Thefe are, the things that are 
 agreeable to God's will. To pray for the fulfilling 
 of unlawful defires, is horrid, Jam. iv. 3. But the 
 will of God is the rule of our prayers, 1 John v. 14. 
 This is the confidence that we have in him, that if we 
 aft any thing according to his will, he heareth us* 
 We find the will of God in his commands and pro- 
 mifes. Whatever God has commanded us to feek, 
 whatever he has promifed, that we may and ought to 
 pray for. Thefe are, (1.) Spiritual mercies, grace, 
 glory, the increafe of grace, comfort?, ere. (2.) Tem- 
 poral mercies, health, firength, <bc mercies rela- 
 ting to our bodies and temporal eftate-in the world. 
 
 Some have no freedom to bring their temporal- 
 concerns to their prayers. Anfw. That we may and 
 ought to do it, is plain, 
 
 1. In that God has given them a place in his cove- 
 nant ; they are promifed as well as fpiritual mercies, 
 1 Tim. iv. 8. Godlincfs is profitable unto all things, 
 having promife of the life that now is> and of that 
 •which is to come. If. xxxiii. 16. Bread f ball be given 
 
 him? 
 
7 "he Matter of Prayer. 2 13 
 
 him, his waters f jail be fur e. Pfal. i. 3. JVhatfoever 
 he doth Jloall pro/per. 
 
 2. It has been the practice of the faints in all 
 ages. Memorable is Agur's prayer, Prov. xjcx. 8. 
 Give me neither poverty, nor riches, feed me with food 
 convenient for me. 
 
 3. Chrift teaches us fo to do in that pattern of pray- 
 er, Matth. vi. 9 <bc. Give us this day cur daily bread ; 
 where we may obfei ve, that they ought to have a 
 place in our prayers daily. 
 
 4. God has commanded it, Phil. iv. 6. Be careful 
 for nothing : but in every thing by prayer and fuppli* 
 
 cation with thank/giving, let your reque/is be made 
 known untQ God. Ezek, xxxvi. 37. Thus faith the 
 Lord God, I will yet for this be inquired cf by the 
 houje of lfrael, to do it for them. Compare ver. 30. 
 33. <bc. 1 will multiply the fruit of the tree, &c. It 
 is a general command, In all thy ways acknowledge 
 him, Prov. iii. 6» 
 
 5. Sin and duty are very large. Men are under a 
 law as to their management of temporal concerns, 
 and light and wifdom mould be fought for the fame 
 from the Lord, Pfal. cxii. 5. A good man will guide 
 his affairs with difcretion. No doubt many things- 
 go the worfe with us, that God is fo little owned in 
 them. If that be true, that God doth injirucl the 
 plowman to difcretion, and doth teach him, If. xxviii. 
 26. there is good reafon we pray, that God may e- 
 
 fiablifh the work of our hands upon us, Pfal, xc ult. 
 Surely thofe Chriftians that neglect it, deprive them- 
 felves of many experiences of the Lord's kindnefs,. 
 For the temporal mercies they meet with, were they 
 anfwers of prayer, would be fo many experiences of 
 the Lord's love, If. xli. 1 1. Nay, 1 think it were a 
 piece of Chriftian prudence, for the child of God, 
 >vhen he finds his heart not fo affected as he would 
 ifave it for fpiritual mercies, to make an errand to» 
 God of a temporal mercy, whereby his heart may be 
 the more fitted for a&ing fpiritual bieffings ; as we 
 
 have 
 
214 In whofe Name we are to pray, 
 
 have inftances often in the Pfalms, and alfo in the 
 famous wreftling of Jacob. Only, 
 
 (i.) Pray for temporal mercies for the fake of fpi- 
 ritual, not contrariwife, Matth. vi. 33. Seek ye fir ft 
 the kingdom of God, and his right eoufnefs, and all 
 thefe things fhall be added unto you. Pro v. xxx. 8. 9. 
 Give me neither poverty , nor riches, feed me -with food' 
 convenient for me: left I be full, and deny thee, and 
 fay, Who is the Lord ? or left 1 be poor, and jleal,. 
 and take the name of my God in vain. 
 
 (2.) Keep within the bounds of the promife. Now, 
 all promifes of temporal things have this condition,, 
 if they be for God's glory and his childrens good. 
 Pray {0, as you may be content to want them, if God 
 fee it meet. But as for gTace, the favour of God, 
 and communion with him here and hereafter, it can 
 never be our duty to be content to want them, 1 ThefT. 
 iv. 3. For this is the will ef God, even your fan tlifi- 
 cation. 
 
 Fourthly, In whofe name are we to pray ? In the 
 name of Chrift, John xiv. 13. 14. IVhatfoever ye fhaH 
 fijk in my name, that ivill I do, that the Father may 
 be glorified in the Son, If ye Jball ajk any thing in my 
 7iame, I will do it. This is to plead the merits of 
 Jefus Chrift. We muft come to God in the name 
 of Chrift, laying all the ftrefs upon his merits. All 
 things go by favour in the court of heaven ; the Fa- 
 ther hears us for the Son's fake. This implies that 
 we muft be in Chrift, before we can pray acceptably. 
 But I fhall confider this particular more fully, when I 
 come, in courfe, to fpeak of praying in the name of 
 Chrift. 
 
 Fifthly, There are feveral kinds of prayer. I fhall 
 fpeak a word to thefe three, ejaculatory, fecret> and 
 f&mily . 
 
 1. Ejaculatory prayer, which is a fudden difpatch 
 of the deilres of the foul to heaven, upon any emer- 
 gent occafion •, fometimes with the voice, and fome- 
 times without it. I will fay of it, 
 
 (1.) it 
 
The Kinds of Prayer. i \ $ 
 
 (t.) It has been the practice of the faints. Thus 
 Jacob, when making his tefiament, fays, Gen. xlix. 
 1 8. I have waited for thy falvat ion, Lord. And 
 when giving charge to his fons concerning Benjamin, 
 chap, xliii. 14. God Almighty give you mercy before 
 the man, &c. Mofes, when brought into a great 
 (trait at the approach of the Egyptians, Exod. xiv. 15. 
 The Lord faid unto Mofes, Wherefore criefl thou unto 
 me? Speak unto the children of Ifrael, that they go 
 forward. David, when told of Ahithophel's being 
 among the confpirators with Abfalom, fays, 2 Sam. 
 xv. 31. Lord, I pray thee, turn the counfel of Ahitho- 
 phel into foeli/bnefs. And Nehemiah, when in the 
 king's prefence, and afked by him his requeft, fays, 
 chap. ii. 4. I prayed to the God of heaven. 
 
 (2.) Such prayers are very neceffary. Light and 
 ftrength for duty, againft temptation, He. are often 
 needed, when we cannot get to our knees. 
 
 (3.) They are very ufeful for prefent help, and 
 are notable means to keep the foul habitually hea- 
 venly and in a proper frame, when we make more 
 folemn approaches to God, 
 
 (4.) It is no fmall mercy, that God's door (lands 
 always open, and that our prayers may be at heaven, 
 before we can be at a fecret place. 
 
 2. Secret prayer, wherein the man or woman goes 
 alone to a fecret place, and they pour out their fouls 
 before the Lord. 
 
 (1.) It is commanded exprefsly by our Lord, Matth. 
 vi 6. When thou prayefl, enter into thy clofet, and 
 when thou haft fhut thy door, pray to thy Father which 
 is in fecret, &c. 
 
 (2.) They will have much ado to evidence their 
 fincerity, whofe prayers are all before men, Matth. 
 vi. 5. 6. When thou prayefl, thou Jhalt not be as the 
 hypocrites are : for they love to pray /landing in the 
 fynagogues, and in the corners of the fireets, that they 
 may be feen of men, Sec. A hypocrite may pray in 
 fecret ; but a fincere foul will be loath to neglect it. 
 
 (3-) As 
 
2 1 6 The Kinds of Prayer. 
 
 (3.) As no man knows our cafe fo well as ourfelves, 
 fo it is a fign of little acquaintance with our own 
 hearts, if we have not fomething to tell Chriit, which 
 we cannot tell before others, Cant. vii. it. 12. Come, 
 my Beloved, let us go forth into the field : let us lodge 
 in the villages. Let us get up early to the vineyards, 
 let us fee if the vine flour ijh, whether the tender grape 
 appear^ and the pomegranates bud forth : there will I 
 give thee my loves. 
 
 (4.) The greateft enjoyments of the people of God 
 have been in fecret prayer ; as in the cafe of Jacob, 
 Daniel, &c. 
 
 3. Family -prayer. God muft be worfliipped in 
 our families, as well as in our clofets. 
 
 (1.) God commands it, in fo far as he requires 
 every kind of prayer, Eph. vi. 18. Praying always 
 with all prayer. The fcripture fpeaks of a church in 
 Aquila's houfe, Rom. xvi. 5. Surely the family was 
 not fuch a one that fhut God out of doors. The fa- 
 mily faciifice was God's ordinance, Exod. xii. 21. 
 Draw out, and take you a lamb, according to your fa- 
 milies, and kill the pajfover. 
 
 (2 ) It was the practice of Chrift, Matth. xxvi. 30. 
 John xvii. and of the faints, as Job, chap. i. 5. Jofhua, 
 chap. xxiv. 15. and Cornelius, Acts x. 2. Elifha 
 prayed with his fervant, 2 Kings iv. 33. 
 
 (3.) The mailer of the family has the charge of the 
 fouls under his roof 5 and furely the cafe of a fami- 
 ly requires family-prayer. Are there not family 
 wants, fms, and mercies, that require fuch an exercife? 
 
 O what a heavy vengeance abides families that are 
 without the worfhip of God ! Jer. x. 25. Pour out 
 thy fury upon the heathen that know thee not, a.»l up' 
 on the families that call not on thy name. That houfe 
 that is not fanctiried by prayer, is like to be the houfe 
 of the wicked, where God's curfe is. How will yean- 
 fwer for the fouls committed to your charge, who do 
 not pray in your families ? No wonder godly perfons 
 lhould fcare at your family \ though indeed it is to 
 
 be 
 
Addrefs to prayerlefs Per fans. 21 J 
 
 he lamented, that many profeiTors like Jonah will flee 
 from the prefence of the Lord, out of a praying family 
 to a prayerlefs one 5 whom a ftorm fometimes purfues. 
 
 Before proceeding to the other head, the nmner 
 of praying, permit me to make a very brief improve- 
 ment of what has been (aid. 
 
 1. Let me addrefs myfelf to thofe that live in the 
 total neglecl: of this duty of prayer. O repent and 
 amend, and let about this necettary duty. Confider, 
 
 (i) A prayerlefs perfon is a gracelefs perfon, in a 
 {late of wrath, in the gall of bitternefs and the bond 
 of iniquity. No (boner is Paul converted, but behold 
 he prayeth. Still-born children cannot be heirs- The 
 Spirit of grace is the Spirit of (application. r l he 
 Spit it makes us to cry, Abba^ Father. 
 
 (2.) A prayerlefs perfon is a thief and a robber of 
 what he poflenes in the world. How dareft thou ufe 
 God's creatures, and not afk his leave ? 1 Tim. iv. 
 4. ;.. For every creature of Go I is gotd, and nothing 
 to be refit fed) if it be received with thank fgiving : for 
 it is fanclified by the word of God and prayer. Surely, 
 thou prayerlefs one, a curfe is on thy houfe, thy 
 bafket, and thy (lore. But alas ! many live like 
 fwine j they never look up to heaven, nor cry till the 
 knife of death be at their throat. 
 
 (3.) It is a privilege that God will allow us to 
 come fo near him, and to pour out our hearts before 
 him, a privilege bought by the blood of Chrifl. The 
 prayerlefs peiibn undervalues this rich privilege, 
 trampling on that blood that bought it, which will be 
 a worm in his conference in hell that will gnaw it 
 for ever. 
 
 (4.) Thy foul lies at flake. That dumb devil that 
 poiTefTes thee, muft be caft out of thee, or thou art 
 undone for ever. Thou art loft by nature ; wilt thou 
 not cry for the life of thy poor foul ? God fays to thee, 
 as Pilate to Chrift, John xix. io. Speake/i thou not 
 unto me ? knoweft thou not, that I have power to 
 damn thee % and have power io fave thee ? Thou canit 
 T not 
 
218 Addrefs to prayerlefs Perfons* 
 
 not be faved without calling on the Lord by prayer. 
 
 But perhaps one may fay, I will pray on a death- 
 bed. Anfxy. What if God cut thee off in a moment ? 
 what if thou die in the rage of a fever ? how knoweft 
 thou that God will then hear thee ? Ponder and feri- 
 oufly confider what the Lord fays, Prov. i. 24. — 31. 
 Becaufe I have called > and ye rejufed, I have ftretch- 
 ed out my handy and no man regarded ; but ye have 
 Jet at nought all my counfel, and "would none of my re- 
 proof : 1 alfo will laugh at your calamity , / will mock 
 when your fear cometh ; when your fear cometh as 
 defclation^ and your deflruflion cometh as a whirlwind ; 
 when diftrefs and anguifh cometh upon you. Thenfhall 
 they call upon me, but I will not anfwer ; they fhall 
 feek me early , but they fhall not find me : for that 
 they hated knowledge, and did not choofe the fear of the 
 Lord. They would none of my coun/el : they defpifed 
 all my reproof. Therefore fo all they eat of the fruit of 
 their own wny, and be filled with their own devices. 
 And remember that fuch a conduct will bring you 
 to that miferable pafs defcribed, If. viii. 21. 22. And 
 they [kail pafs through it, hardly bejlead and hungry : 
 and it fhall come to pafs, that when they fhall be hun- 
 gry , they fhall fret themfelves, and curfe their king, 
 and their God, and look upward. And they fhall look 
 unto the earth : and behold, trouble and darknefs y 
 dimnejs of anguifh ; and they fball be driven todarknefs. 
 
 Another may fay, I cannot pray. Anfw. Will ye 
 try, for God calls thee ; thou mayft expect afliftance, 
 Exod. iv. 11. W ho hath made mans mouth P or who 
 maketh the dumb, or deaf, or the feeing, or the blind ? 
 have not I the Lord P Serioufly confider thy ftate and 
 fins, and thou (halt have matter for confeiTion ; con- 
 fider thy mercies, and thou (halt have matter for 
 thankfgiving ; confider thy wants, and thou fhalt 
 have matter for petition. Though thou canft not ex- 
 prefs thyfelf as fome others, yet be fincere. Parents 
 love to hear their babes that are learning to fpeak ; 
 and God will never refufe co hear the fincere language 
 
 of 
 
Addrefs to praying Per/on s» 219 
 
 of a heart, though it is not exprefled in the moft 
 proper words. 
 
 2. To praying perfcms I would fay, Continue con- 
 ftantly in this duty of prayer, and never give it over 
 as long as you live. Conllder, 
 
 (1.) Your need, wants, temptations, fnares, &c. 
 never ceaf^j nor will ceafe while ye are here; and 
 why (hould ye ceafe to pray ? God will have his 
 people live from hand to mouth, becaufe he loves to 
 have them always about his hand. 
 
 (2.) Praying is a foul-enriching trade. It is a 
 trade with heaven, and brings down temporal and 
 fpiritual mercies. He that drives this trade moil dilU 
 gently, will be found the molt thiiving Chriftian. 
 Surely the leannefs among profeiTors is owing to this 
 neglect in a great meafure. 
 
 ( \.) If ever a time called for prayer, this time does, 
 while the aik of God is in hazard, and damnable errors 
 are fpreading. O then pray, and pray frequently, 
 and ere long your prayers (hall be turned to praifes* 
 
 II. I proceed to confider the manner of praying, or 
 to (hew, in what refpects we are to pray without 
 ceafing. This is not to be underftood as if we mould 
 fpend our whole time in the exercife of prayer : for 
 there are many other duties, both of our ftation in 
 life and as Chriftians, that we are bound to perform \ 
 and thefe mult have their time ; and God does not 
 bind us to inconfiftencies. But we muft,, 
 
 I. Pray frequently, as David did, Pfal. cxix. 164. 
 Seven times a day do 1 praife thee : hccauje of thy 
 righteous judgements* The Chriftian mould be no 
 ftranger to, but often at that work. It is a piece of 
 walking with God, wherein the foul feeks commu- 
 nion with Heaven, and wherein he fhould abound, 
 Col. ii. 6. 7. We find Daniel frequently at it, when 
 it was death to pray, Dan. vi. 10. See Pfal. lv. 17. 
 Evening and morning, and at noon will I pray, and 
 ery aloud: and he Jhall hear my voice. Hereby may 
 T 2 be 
 
 >&, 
 
2 20 The Import of praying without ceafing* 
 
 be known what cafe the foul is in ; the more diligent 
 one is in this duty, he will be the more thriving. 
 
 2. Pray Jlatedly, without ceafing from the let times 
 of prayer. Thefe are evening and morning. The 
 morning and evening facrifice were called the con- 
 tinual burnt- offering, Exod ; xxix 39. 41. 42. as being 
 offered continually at thefe times. And thefe times 
 were the times of prayer, Acts iii. 1. The light of 
 nature itfelf teaches us to begin and end the day with 
 the worlhip of God. And they iliould be reckoned 
 loft days that are not fo begun and ended. 
 
 3. Pray occafionally, without ceafing from embra- 
 cing occafions of praying which the Lord puts in your 
 hand. Do as David did, Pfal. xxvii. 8. When thou, 
 
 faidjl, Seek ye my J ace ; my heart /aid unto thee y Thy 
 face, Lord, will 1 feek. An obferving Chriftian will 1 
 fometimes find himfelf called to pray between hands;, 
 ?.nd it is dangerous to fit the motion of an occafional 
 tryft that God fometimes fets a perfon. To fuch a 
 tryft there concurs, (1.) An inwaid moving of the 
 foul to conveife with God by prayer, Pfal. xxvii. 8. 
 juft cited ; the Spirit of the Lord exciting to duty, 
 by reprefenttng a particular need, or fit occafion of con- 
 verfe with God, and fo prelTing a man forward to the 
 throne to fupplicate. (2.) A fair opportunity for it, Gal. 
 vi. 10, And forafmuch as there may be motions to 
 prayer, that are not from the Spirit of God, they may 
 thus be difcerned by the unfeafonablenefs of them ; for 
 the Spirit of God puts people to duty feafonably, Pfal i. 3. 
 
 4. Pray conjlantlys Eph. vi. 18. Praying always 
 with all prayer and fupplication in the Spirit, and 
 watching thereunto with ail perfever.ince. There- 
 mult be a perfevering in this duty, in the feveral 
 kinds thereof, as the Lord gives opportunity. And 
 this imports a continuing the courfe of praying, ne- 
 ver giving up with it while breath remains, nor gi- 
 ving it over for a time, Pfal. cxix. 1 12. The latter 
 makes way for the former, as fwooning does for dying 
 for good and all. 
 
 5. Pray 
 
The Import of praying without ccafing. 221 
 
 5. Pray importunately, not fainting nor giving 
 over your tabled petitions as long as your needs re- 
 main, but refolutely purfuing them before the throne; 
 Luke xviii 1. And be /pake a parable unto them, to 
 this end, that men ought always to pray* and not to 
 
 faint. Pray till ye get the anfvver of your prayers, 
 if it fhould be never fo long delayed. God loves to 
 have fuch petitioners about him, as are refolute, and 
 will not take a nay- fay, as in the woman of Canaan's> 
 cafe, Matth. xv. 22. — 28. 
 
 6. Be habitual in the ufe of ejaculatory prayer ;; 
 for this is a kind of prayer that can be mixed with 
 whatever qther good thing ye are about. There is an; 
 occafion for lifting up the heart to the Lord in an eja- 
 culatory petition, in every buiinefs that is lawful,, 
 and in every company ; and there is always an op- 
 portunity for it too. All our actions mould be itA* 
 ibned with it. 
 
 7. Lajlly, Keep your hearts always in a praying' 
 frame ; that whenever God calls you, you may be" 
 
 ready as the foldier at the found of the trumpet, Eph. 
 vi. 18. Hereto two things are nece^^ary 1 ." (1.) That ye- 
 keep a clean conscience, watching again!! fin, having., 
 habitually recourfe to the blood of fprinkling, Heb„- 
 ix, 14. (2.) That ye ufe moderation m all things,, 
 Phil. iv. 5. That joy or forrow, eating or drinking,, 
 working or diverfion, thdt unnts a man Tor prayer, is^ 
 too much ; for glorifying Gocl is our chief end, to 
 which all other ends mud: be fubordinated, 1 Cor. x» 
 31. Whether ye eat or drink, or whatfocver ye do, d& 
 all to the glory of Cod* 
 
 Use I. Of reproof to thofe that being come tO> 
 years of discretion, 
 
 1. Have not yet begun to pray \ but live like; 
 beads, eating, working, or playing, and fleeping 5 butt 
 have not begun to pray to the God that made. them.. 
 Ah 1 know ye not that ye muft die, and live eternal-- 
 ly in another world ? thet ye are criminals, and have- 
 T 3 forfeited! 
 
22 X The DoBrine applied. 
 
 forfeited your life by your fin ? *hat ye muft be par- 
 doned, or perifh ? And ye that have not fet up God's 
 worfhip in your families, will ye not give God houfe- 
 room with you ? Know your danger, and flee from 
 the fury which the Lord will pour out on thofe who 
 call not on his name. 
 
 2. Thofe that have left off praying. Sometimes 
 they have prayed, but have given it over now ; fome 
 in fecret, and fome in their families. Remember 
 that this makes you apoftates, and that apoflafy is very 
 dangerous. Confider the two following fcripture- 
 pafTages, 2 Pet. ii. 21. It had been better for them not 
 to have known the ivay of right eoufne/s, than ofterthey 
 have known it, to turn from the holy commandment de~ 
 livered unto them, Heb. x. 38. // any man draw 
 back, my foul ' fh all have no pi f a fur e in him. 
 
 3. Thofe that pray now and then only, as it fuitswith 
 their conveniency. Some will pray on the Sabbath- 
 day, when they have no other thing to do. Some- 
 times they are in a good mood, ar\l take a ftart of pray- 
 ing ; at other times they will rife from bed 5 xnd go to 
 it, without ever bowing a knee to God. They will 
 pray at even, bur not at morn. Some cannot be got 
 to fet up the worfhip of God in theii families in the 
 morning, others for feveral days in a week have no 
 family-woifhip, fometimes in the year in the throng 
 of bufinefs. Let conscience fay, if that be praying 
 without ceafing. Is it not a contempt of God in his 
 worfhip, and like the hypocrite, Job xxvii. 10. of 
 whom it is faid, Will he always call upon Cod ? 
 
 Use II. Pray without, ceafing. For, (1.) Satan 
 never ceafes to feek your deftruclion, 1 Pet. v. 3. 
 (2.) Your need of the Lord's help never ceafeth : ye 
 need direction, protection, life, ftrengrh. mercies of 
 all kinds, fpiritual and temporal. (3.) Lajlly, Time 
 never ceafes to run, and ye know not when it may 
 tun out. There is good reafon we pray always, f nee 
 we know no time wherein death may not overtake us. 
 
 Of 
 
Of the Spirit's Help in Prayer. 
 
 Several Sermons preached at Etterick in the year 1727. 
 
 Romans viii. 26. 
 
 Likewife the Spirit alfo helpeth our infirmities : for we 
 know not what we fiould pray for as we ought : but 
 the Spirit itfelf maketh intercefion for us with 
 groanings which cannot be uttered. 
 
 SOmewhat of the nature of prayer in general, with 
 the import of praying without ceafing, has 
 been explained to you ; but it is not every kind of 
 prayer that is acceptable to God. Among praying 
 people there is a twofold cry that goes to heaven, 
 (1.) The cry of ftrangers, not known and approved 
 there. That, is prayer wrought out by ourfelves, in 
 viitue of a natural ienie of want, by a gift of know- 
 ledge and utterance. (2.) The cry of children j that 
 is prayer wrought in us by the help of the Holy Spirit 
 dwelling and acting in us, and is accepted of God. 
 Of this our text fpeaks. In which, 
 
 1. The connection is to be noticed, likewife. This 
 chapter is an inventory of the privileges of believers. 
 (1 ) Freedom from condemnation, ver. 1. There is 
 therefore new no condemnation to them which are in 
 Chrijl Jefus. (2.) San£tification, ver. 5. They that 
 are after the Spirit •, do mind the things of the Spirit. 
 (:;.) Comfort againft death, ver. iO. If Ch rift be in 
 you, the body is dead, becaufe of fin ; but the Spirit is 
 life, becaufe of right eon fnefs. (4.) Sonfhip to God, ver. 
 14. As many as are led by the Spirit of God, they are 
 the fons of Go L (5.) Glorification abiding them, ver. 18. 
 Ear I reckon^ thai thefufferings of this prefeni time, are 
 
 not 
 
224 7 he Text explained. 
 
 not worthy to be compared with the glory which Jhall be 
 revealed in us. From this high piivilege the apoftle 
 looks down on the crofs and afflictions here laid on 
 believers, and {hews there is no comparifon betwixt 
 thefe afflictions and that glory, they being but like a 
 prick with a pin received by one in his way to a 
 crown. And this is a fiiib grand confolation againfl: 
 the crofs laid on believers. (6.) The help of the 
 Spirit for the preterit, in the text. And this is the 
 fecond grand confolation of believers under the crofs. 
 They have not only, under all their afflictions, eter- 
 nal glory made fure to them in end ; but for the pre- 
 fent time, while they are going under their burden, 
 they have the Spirit of the Lord helping them, and 
 particularly in praytr, the noted relief of the difheff- 
 ed, Likewife the Spirit alfo helpeth our infirmities^ 
 &c. And that is a great confolation under the crofs. 
 
 2. The words themfelves, in which we may obferve 
 two things. 
 
 iy?, A general pflertion of the Spirit's alTifting of 
 believers in the midft of their infirmities. And here, 
 (i.) There is fomething fuppofed, namely, That 
 they are compared with infirmities while here. They 
 are recovered of their deadly ficknefs-of fin, but they 
 are flill weak; they are reftored to life, but they have 
 as yet little ftrength, and are much bowed clown with 
 prefTures on them. (2) Something exprefTed, name* 
 ly, the Spirit's helping of them in that cafe. Weak 
 people need help, efpecially under heavy burdens. 
 And believers want not help under theirs ; they have 
 the bed of help, the help of God himfelf, the eternal 
 Spirit of the Father and the Son, the third perfon of 
 the glorious Trinity, by whom the Father and the 
 Son do act: in them. He helps our infirmities, i. e. 
 helps us in our infirmities, to whatfoever we have to 
 do or bear. 
 
 This help of the Spirit is a joint action, as the 
 word imports, q. d. He together over- againfl takes 
 a lift of our burden. Where the Spirit helps, the 
 
 man 
 
The Text explained. 22 $ 
 
 man is not idle : but while the believer is going un- 
 der his burden, he lifts the heavy end of it, and makes 
 it the lighter to us : he does as the nurfe with the 
 child learning to go *, the child moves his feet, but 
 fhe holds him up and helps him, holding it by the 
 arms. 
 
 2cl/y i A particular condefcenfion, namely, his help- 
 ing them in prayer, v/hich brings great relief under 
 the crofs. And here, 
 
 (1.) We have a general infirmity that believers la- 
 bour under, and that is little ikiil of praying. When- 
 ever the grace of God touches their hearts, they are 
 fee a-praying : however, th-ey are in it but like beams, 
 beginning to fpeak ; while unbelievers mean-while 
 are but like dumb people making a roar. Their weak- 
 nefs and unfkilfulnefs in praying lies in two things. 
 
 [1.] In the matter of prayer, We know not what 
 •we/bouidprayfor. We are apt inflead of bread to 
 afk a ftone, inflead of a fifh a fcorpion ; to pray for 
 what would do us ill, and again!! what is for our 
 good. 
 
 [2.] In the manner of prayer, We know not what 
 wejhouldprayjor as we ought. We cannot put 
 our prayers in right fhape, even when we are right 
 as to the matter of them, We cannot put our peti- 
 tions in form, in the ftyle of the court of heaven. 
 
 (2.) The Spirit's help afforded them in this cafe : 
 But the Spirit it/elf maketh inter cejjion for us, &c 
 Where we may notice, 
 
 [1.] The agent in this help, the Spirit it/elf ^ ra- 
 ther the Spirit himjelf; the meaning certainly is fo, 
 for the Spirit here fpoken of is a perfon, not a thing j 
 though, by reafon of the language the apoftle wrote 
 in, it is exprelTed neutrally. 
 
 [2.] The help it felt", He maketh intercejjion for us* 
 Chrift intercedes for us in heaven ; the Spirit inter- 
 cedes in us, by his effectual working in us, helping 
 us to pray aright, and make intercefuon for'ourfelves. 
 He forms our petitions for the court of heaven. No 
 
 gifts 
 
226 Dotlrines from the Text, 
 
 gifts could avail to this end. If the beft gift with- 
 out the Spirit were beftowed on a man, he could 
 not make a prayer that would be acceptable to God, 
 though it might be much admired of men. 
 
 [3.] An inftance of a particular, whereto the Spi- 
 rit helps in prayer, ivith groanings. Not that the 
 Spirit's help in prayer appears in thefe only : but that 
 even thefe groanings for divine aid, which believers 
 have in their prayer* though they may be reckoned 
 fmall things', yet are really great and prevalent with 
 God, a& proceeding from and produced in them by 
 his own Spirit i and they are mow forcible and ex« 
 preiTive of the deMres of the foul than any words j fo 
 they are groanings which tannot fa uttered* It is 
 evident, that the Spiiit of God in himfelf doth not 
 groan \ but groanings are attributed to him, fo far as 
 he caufes us to groan, by exciting our affections. 
 Therefore his interceflion is to be underftood of his 
 caufing and helping us to intercede in prayer for our- 
 felves. 
 
 The following doctrines may be obferved from the 
 words thus explained. 
 
 BoCT. L It is a comfortable cap under afflitlion^ 
 'where the party is helped from heaven to pray under 
 their burden. 
 
 Doct. II. It is the privilege of believers to have 
 the help of the Holy Spirit ', under the infirmities with 
 which they are compajfed while here. 
 
 Doct. III. Such is the weaknefs of God's own chil- 
 dren, that they have not [kill to manage even their ad- 
 drejfes to God by prayer aright, without the Spirit. 
 
 Doct. IV. All our praying aright is fo far done by 
 the help of the Spirit, that it is jujtly reckoned his 
 work, his making intercejfionfor us, 
 
 Doct. V. ult. The Spirit helps believers to pray , 
 particularly caufing in them gracious groanings, which 
 cannot be uttered. 
 
 Doct. I. 
 
Of Help in Prayer under a Burden. 227 
 
 Doct. I. It is a comfortable cafe under affiitlion> 
 luhere the party is helped from heaven to pray under 
 their burden- This doctrine arifes from the connec* 
 tion and fcope of the words. 
 
 In difcourfing from it, I (hall cor.fider, 
 I. What is the help from heaven to pray under a 
 burden. 
 
 1£. The comfort that is in this cafe. 
 III. Make improvement. 
 
 I. What is the help from heaven to pray under a 
 burden. I take it up in thefe two particulars. 
 
 1. Help to lay the cafe before the Lord, and to 
 table petitions before the throne of grace, upon the 
 cafe. If any are thus helped, it is a token for good, 
 they may take comfort of it, Pfal. lxvi. 16. 17. Come 
 and hear, all ye that fear Cod, and I will declare "what 
 he hath done for my foul. 1 cried unto him with my 
 mouthy and he was extolled with my tongue. Little 
 do we know how to table petitions on our cafe at the 
 court of heaven : but if a mower of trouble fhould 
 fall on us, and withal the Spirit of prayer be poured 
 on us, we would have nocaufe to complain. Though 
 the Lord prefs down a perfon with the one hand, 
 and ftir him up to the exercife of prayer with the o* 
 ther, it is a hopeful cafe, as was that of Jonah, chap, 
 ii. 1. 
 
 2. Help to infift and refolutely to hang on and not 
 faint, however longfome the hearing may be, Col. 
 i. f 1. Thus the Spirit helps the children of God in 
 prayer, Pfal. cxxxviii. 3. In the day when 1 cried, 
 thou anfweredjl me : andftrengthenedjl me with flrengih 
 in my foul 2 Cor. xii. 9. And he faid unto me, My 
 grace is fuffcient for thee : for my flrength is made 
 perfecl in weakne/s. The patience of others in ap- 
 plications to the throne of grace will foon be tired 
 out ; they cannot wait : (o they drop the matter, Job 
 xxvii. 10. and go to another door. But thofe in 
 
 whom 
 
228 Of the Comfort that is in Help from Heaven, 
 
 whom the Spirit dwells, fee no other door, John vi. 
 68. and the Spirit is a fpring of living water in them, 
 which caufes them to hold on. 
 
 II. "What i* the comfort that is in this cafe. It is 
 manifold, I m (lance in the following particulars. 
 
 i. That /is comfortable in it, that the native efFecl: 
 of affliction is ft opt in fuch a perfon, by influence 
 from heaven. Affliction in its own nature is a whip, 
 a biier, a thorn: and the native effect of it is, to 
 drive the (inner away from God, to harden his heart, 
 irritate his corruption, and make his heart a hell, 
 Job xxxvi. 13. The hypocrites in heart heap up wrath : 
 they cry not when he bindeth them. But, by divine 
 inftitution, it is a medicine, having a promife an- 
 nexed to it, If. xxvi. y. When thy judgements are in, 
 the earth, the inhabitants of the world will learn righ- 
 teoufnefs : and fo it brings the believing finner to 
 God, as the bitter potion caufes the fick man turn to 
 his phyfician, who would all he could keep himfelf 
 out of the way of an enemy that had given him fuch 
 a bitter draught, R.om. x. 14. 
 
 2. It is comfortable, even that the party gets a 
 vent to his full heart. 'Thofe in a trouble find a kind 
 of relief in pouring out their heart into the bofom of 
 a fympathizing friend ; and it is an aggravation cf 
 affliction, when the fire mult burn in the bofom, and 
 there is no accefs to give it a vent How much more 
 is it a fojid comfort, to be helped to pour out one's 
 heait unto a gracious God, able and willing to help 
 indue time? Micah refolved to take comfort this 
 way, Micah vii. 7. / will look unto the Lord: I will 
 wait for the God of my falvation : my Cod will hear 
 me. And Hannah got it, 1 Sam. i. 15. 16. dnd 
 Hannah anfwertd and faid, No, my lord, I am a wo- 
 man of a forrouful fpirit : I have drunk neither wine 
 nor flfong drink, but have poured out my foul before 
 the Lord. Count not thine handmaid fir a daughter 
 df Belial : for out of the abundance of my complaint 
 
 and 
 
to pray under a Burden. 229 
 
 and grief have I /poken hitherto. Ver. 18. And Jhe 
 faid, Let thine handmaid find grace in thy fight. So 
 the woman went her way, and did eat , and her counte- 
 nance was no more fad. 
 
 3. It is comfortable, that the Lord takes that way 
 to draw the (inner to him, and keep him about his 
 hand, and it is effectual, Hof. v ult. I will go and 
 return to my place, till they acknowledge their offence, 
 and feek my face : in their affliclion they willjeek me 
 early. We reckon in the world, that they are in 
 the beft cafe that hold all within themfelves : but in 
 refpecT: of fpiritual thriving, they are faireft for that 
 who are kept from hand to mouth, and never want a 
 new errand to God's door. The Lord loves to have 
 his children always about his hand; but they would 
 be like beams at their play about meal -time, that 
 would never mind home, jf hunger did not bite them j 
 and fo in effecl: it fares with many. 
 
 4. That is comfortable in it, that it is a fign of e- 
 ternal good-will and everlafting love to fuch perfons, 
 Luke xviii. 7. And f/jall not God avenge his own <?- 
 lecl, which cry day and night unto him, though he bear 
 long with them i They would be tired out, if they 
 were not God's chofen, pofleffed by his Spirit. Do 
 ye fee a place which is always full of water, fummec 
 and winter, in the greateft drought ? ye may be fure 
 that is no pool, but a fpring, John iv. 14. The man 
 prays and wreftles againft a body of death, cries and 
 goes on under a weight of trials: he holds on not- 
 withstanding of feeming fruitlefTnefs. See the ver- 
 dict, Matth. xxiv. 13. He that fioall endure unto the 
 end, the fame fJj all be faved. 
 
 5. That is comfortable in it, that his prayers (hall 
 be heard at length to his heart's content, if it mould 
 not be till he get into heaven, Luke xviii. 8. 1 tell 
 you that he will avenge them fpeedily, The help of 
 the Spirit in prayer is a certain pledge of the hearing 
 of prayer, Jam. v. 18. If a poor man were to peti- 
 tion the king, but had no fkill to draw his petition ; 
 
 U and 
 
230 The Ditlrine applied* 
 
 and the king mould fend one from about his hand 
 to help that poor man, and draw his petition for him : 
 would not that be a fign that the king had a good 
 mind to grant it ? So it is equally a certain fign of 
 God's good-will to the praying perfon, and a certain 
 token that his prayers (hall be heard to his full fatif- 
 faction at length, that the Spirit now helps him in 
 prayer, and as it were draws his petitions for him. 
 
 6. It is comfortable, that the party is now and then 
 getting fome ofFallings about the Lord's hand ; other- 
 wife he would give over. In the way of duty, where- 
 in people are not formal, but truly ferious, there is a 
 concomitant reward, Pfal, xix. 1 1. In keeping of them 
 there is great reward ; and particularly in prayer, 
 If. xlv. 19. 1 /aid not unto the feed of Jacob , Seek ye 
 me in vain. Though the Lord does not give the 
 main requeft for the time, yet he gives fomething 
 that keeps the heart from fainting, Lam. iii. 57. 
 Thou drewe/i near in the day that I called upon thee : 
 thou faidfly Fear not. So we find it happened to Paul, 
 2 Cor. xii. 8. 9. F$r this thing I bejought the Lord 
 thrice, that it might depart from me. And he J aid 
 vnto me, My grace isfufficientjar thee : fer my ftrength 
 is made perfect in weakne/s. Moft gladly therefore 
 will I rather glory in my infirmities, that the power 
 of Chrijl may reft upon me* 
 
 From what is faid on this doctrine, the following 
 things may be (hort)y obferved for improvement. 
 
 1. The Lord's crois on his people's back, is better 
 than the world's crown on the head of his enemies. 
 For there is more comfort in the one's being helped 
 from heaven to commit their cafe to the Lord, and 
 depend on him for it, than in all the profperity of the 
 wicked. For all is well that ends well; and the 
 former will have a joyful end, the latter a fad one, 
 Prov. i. 32. 33. 
 
 2. They are doubly to be pitied, who are under an 
 afflided lot, and withal Grangers to the duty and 
 
 comfort 
 
The Doctrine applied, 23 1 
 
 comfort of prayer. This world is a place wherein 
 neither good nor bad will mifs their (hare of crofles. 
 But to fee this world frowning on a man* and in the 
 mean time him not feeking his comfort from heaven: 
 to fee a perfon full of matter of complaints, and yet 
 having no heart to pour them out into the bofom of 
 our heavenly Father, is a fad light. 
 
 3. Let praying people beware of afflictions dead- 
 ening them, and taking heart and hand from them in 
 prayer. Satan will do his utmoil, to work up afflic- 
 tions to this pitch ; and when he has got it done, he 
 has what he would wifh, he has an invenomed 
 arrow (ticking in their flefh. Let them hatfe to get 
 it away, as ever they would caft a coal of hell out 
 of their bofom ; and remember that God is love ; 
 and he that dvjelleth in love, dwellvlh in God, and 
 Gcd in him, 1 John iv. 16. *, that the Lord doth not 
 afflict willingly, nor grieve the children of men. 
 Lam. iii. 33. ; and that all things work together 
 for good x to them that love God, to them who are 
 the called according to his purpofc, Rom. viii. 28. 
 
 4. Laftly, Let thofe who are helped to pray under 
 their affliction, be thankful, and acknowledge God 
 has not forgotten them. When the Lord's people 
 have plied the throne of grace long for a mercy, and 
 yet it comes not, they are ready to think that the 
 Lord regards them not. But if ye be helped dill to 
 hang on, that very thing is an evidence that is not 
 true i and it is a token for good in your cafe. 
 
 Doct. II. It is the privilege of believers to have 
 the help of the Holy Spirit , under the infirmities with 
 ivhich they are compajfed while here* 
 
 Here I {hall fhew, 
 
 I. What are the infirmities believers are compaffed 
 with here. 
 
 II. Why in the depth of fovereign wifdom, be- 
 
 U 2 lievers 
 
232 Of Believers Infirmities, 
 
 lievers are left ' compafled fo with infirmities while 
 here. 
 
 III. Confider the Spirit's helping believers under 
 thefe infirmities. 
 
 IV. Make fome practical improvement. 
 
 I. I am to (hew what are the infirmities believers 
 are compafled with here. 
 
 Fir/:, They are always compafled with natural in- 
 firmities. 
 
 1. Pure natural infirmities, which though they be 
 their weights and burdens, yet are not their fins. 
 There is a natural weaknefs inwrought with human 
 flefh, though at its prime of vigour, If. xl. 6. fo that 
 it was found even in the man Chrift, 2 Cor. xiii. 4. 
 This makes God's children objects of their Father's 
 pity, Pfal. ciii. 13. 14. Like as a father pitieth his 
 children : fo the Lord pitieth them that fear him. For 
 he knoiueth our frame : he remembereth that -we are 
 dujl. Such are the need of meat, drink, deep, &c. 
 whereby the tabernacle muft be daily underpropped, 
 Maun. xxvi. 41. Even Samfon was fore prefled 
 with fuch infirmity, Judg. xv. 18. He was fore a* 
 tbirjl. 
 
 2. Sinful natural infirmities, which are both pref- 
 fures on them, and defilements of them, wounding 
 and polluting. 
 
 (1.) Common to them all, namely, the remains of 
 the corruption of nature, which makes them all a 
 company of poor weaklings, groaning under their in- 
 firmities, Rom. vii. 24. Their fanctification is im« 
 perfect j every grace in them has the contrary weed 
 of corruption growing by the fide of it. Grace in- 
 deed has got the houfe, but dwells not alone in it ; 
 the Canaanites are left in the land, and they cannot 
 quite drive them out. Hence is the ftruggle not only 
 with thofe without, but thofe within. 
 
 (2.) Peculiar to every one of them, namely, the 
 particular bias of corrupt nature in each of them, a- 
 
 rifing 
 
Of Believers Infirmities. 233 
 
 riling from their natural conftitution and temper ; and 
 this is a caft of difpofition to fome particular evil, 
 commonly called the predominant fin, the fin which 
 dothfo eajfily befet us, Heb. xii. 1. Thus the peculiar 
 infirmity of fome is pailion, of others vanity, world- 
 linefs, he. Every one will know their own; for it 
 will be that which cods more fuuggle than any thing 
 elfe, and in which they will find need of the peculiar 
 help of the Spirit. 
 
 Secondly, They are often compafTed with accidental 
 infirmities. 
 
 1. Sinlefs ones. Such are affli&ions, trials, and 
 temptations, which though not their fins, yet are 
 heavy weights to them, caufing them much need of 
 help, as in Paul"-, cafe, 2 Cor, xii. 7, 8. 9. Thusdif- 
 eafes and ailments of whatfoever natnie go under the 
 name of infirmities, as weakening body or fpirit^ 
 Luke v. 15. Timothy had frequent attacks by them,. 
 I Tim. v. 23. And in the road to heaven, fuch 
 weights and prefTures one way or other will not be 
 milled, Acls xiv, 22. 
 
 2. Sinful ones, being wrong cafts of fpirit, arifing 
 from education or other circumftances, giving them 
 as it were a fecond nature. Such was the infirmity 
 of the difciples, whereby they were ready on all oc- 
 cafions to mind a temporal kingdom of Chrift, and 
 to be (tumbled at his fuiTerings ; and the bias towards 
 the ceremonial law, which the believing Jews had re- 
 maining with them, Rom. x.v. 1. 
 
 Hence the infirmities of believers may be taken: 
 up in the following particulars. 
 
 1. They have weak heads, for difceming and un- 
 derftanding fin and duty, fnares, temptations, and 
 proper means for eviting the one, and sompaiiing the 
 other, Jer. x. 23. It is not in man that walketh to 
 direel hisfieps. The fubtle enemy is ready to out- 
 wit them, and by his devices to triumph over their 
 weaknefs. Therefore we are warned not to truil oun 
 own underftanding, Prov, iii. 5. 
 
 U 3 2. Thej 
 
234 Why Believers have Infirmities while here. 
 
 2. They have weak hearts for venturing on diffi- 
 culties, which make them ready to faint at the appear- 
 ance of them, If. xxxv. 4. And the formidable ene- 
 my is ready to damp them, and difcourage them. 
 They know themfelves, how little flrength they have; 
 and their faith being weak withal, they are apt to 
 fink in their courage for doing and fuffering. 
 
 3. They have weak hands for doing of duties in 
 the right manner, If, xxxv. 3. They are not in 
 themfelves man enough for the mod: ordinary duties 
 of religion ; and therefore being left to themfelves, 
 they quite mismanage them, John xv. 5. 2 Cor. iii. 
 5. And fometimes the Lord calls them to extraordi- 
 nary duties. 
 
 4. Lajtly, They have weak backs for bearing of 
 burdens, fo that they are eafily bowed down, yea 
 and foundered under them, 2 Cor. ii. 16 Their 
 fuffering flrength is fmall, confidering the weak frame 
 of their bodies, and the remaining diitempers in 
 their fouls. 
 
 II. I come now to fhew why, in the depth of 
 fovereign wifdom, believers are left compafled fo 
 with infirmities while here. Surely it is not for want 
 of power in their Father to deliver them : for he is 
 almighty, and in the moment he gai e them grace, 
 could have perfected them in foul and body. Nei- 
 ther is it for want of love to and concern for them ; 
 for he has the bowels of a Father, and gave them his 
 own Son, which was more than all that. But io it 
 is ordered, 
 
 1. That the members may be conformed to the 
 head, Rom. viii. 29. Our Lord Jefus did not enter 
 to his glory, but after a long tiack of fuffcrings, Heb. 
 ii. 10. This was neceffary in the cafe of Chriit the 
 head, for the purchafmg of our falvation, Matth. viii. 
 17. Luke xxiv. 26. " And it is neceffary in the cafe 
 of believers, that they may be conformed to him, 
 bearing the image of his fuffering?, for his glory. 
 
 a. That 
 
Why Believers have Infirmities -while here. 235 
 
 2. That the emptinefs of the creature may be 
 difcovered, and the pride of all created glory ttain- 
 ed, and that the crown may be put on the head of 
 free grace only; fo that we may fay, The Lord of 
 hofts hath pur po fed it, to /lain the pride of all glory, 
 and to bring into contempt all the honourable of the 
 earth, If. xxiii. 9. Therein a fcene is opened, where- 
 in there is a full diiplay of the nothingnefs of the 
 creature, that heaven may appear to be peopled with 
 thofe that could have no pretentions to it, but on 
 the fcore of mere free grace. 
 
 3. That all the graces of the Spirit in believers 
 may be brought forth into the field of battle, and ex- 
 ert themfelves, 1 Pet. i. 6. 7. There are fame graces 
 whofe exercife is to be eternal, as love, reverential 
 fear, <bc. thefe will be exerted in heaven as well as 
 here. But there are others that are occafional in 
 their exercife, fuch as faith, hope, patience, watch- 
 fulnefs, <&c> which agree only to a date of imperfec- 
 tion : and there they have decafion to fhew them- 
 felves. 80, for the exercife of thefe, and trial of both 
 forts, the Canaanites are left in the land. And 
 therefore fome are loaded with peculiar infirmities. 
 
 4. That the power of the grace of Chrift may be 
 magnified. The infirmities wherewith believers are 
 compared, make a fcene wherein the power of Chrift 
 is fignally difplayed, as fays the apoftle, 2 Cor. xii. 
 9. Mo ft gladly therefore will I rather glory in my in- 
 firmities, that the power of Chrift may refl upon me. 
 
 God could have feated Ifrael in Canaan, without 
 ilroke of fword : but then Jofhua's valour, which ap- 
 peared in the conqueft of that land, had lain hid. 
 Believers are committed unto ChriiVs hand, as the 
 great Pilot, to guide them through the fea of this 
 world, to the more of Immanuel's land : and it will 
 magnify the power of his grace, that by his conduct 
 fo many broken fhips are brought fafe afhore, through 
 fo many rocks arid fheives, and furTering fo many 
 ftorms. 
 
 5. That 
 
2]6 Why Believers have Infirmities while here. 
 
 5. That the bruifed ferpent may be beat the more 
 fhamefully, and Chrift's victory and triumph over 
 him may be the more fignal. He encountered Chrift 
 in perfon on the crofs : and there he was overcome, 
 the Son of Goti being an over- match for all the 
 power of hell. But that his defeat may be more 
 fhameful, he is yoked with poor believers with a heap 
 of infirmities about them ; and by them too, after he 
 has done his worft, he is baffled at length, Rom, 
 xvi. 20. The God of peace /hall bruife Satan under 
 your feet fhortly. 
 
 And here it is worth obferving, that our Lord Je- 
 fus fingles out fome of his people to combat with Sa- 
 tan, loaded with fome uncommon infirmity, where- 
 by he has a peculiar advantage againft: them, that he 
 has not againft others: and all to make that malici- 
 ous fpirit's defeat yet more fhameful. As if one, to 
 pour contempt on his enemy, fhould fay, I will 
 take fuch an one of my children that are not quite 
 recovered out of their ficknefs, and 1 will bind one 
 of his arms behind his back, and yet make him throw 
 you down, and tread on you. Thus Job was ftript 
 of all his comforts, his children, wealth, and health; 
 nothing left him but his life, and his unkind wife 
 that Satan had ufe for: and Satan makes a furious 
 attack on him to blafpheme, when he had him at all 
 this difadvantage. And yet he was baffled in end, 
 Jam. v, 11. Te have heard of the patience of Joh, and 
 have feen the end of the Lord ; that the Lord is very 
 pitiful and of tender mercy. And when the gofpel 
 was to be fpread in the world, Satan had the power 
 of the fword and the learning in the world engaged 
 in the defence of his kingdom : and Chrift fingles 
 out a few fimermen, neither fwordfmen nor book- 
 men, Paul excepted, and they pull it down ; not- 
 withstanding all the magiftrates could do bv their 
 force, and the learned by their fubtilty, to fuppo't it. 
 6. Laftly> To fcrew up the gl)iy of the exceeding 
 riches of grace to a height, Eph. ii. 7. That in the 
 
 ages 
 
Of the Spirit's Help under Infirmities. 237 
 
 *ges to come he might flew the exceeding riches of his 
 grace, in his kindnefs towards us y through Chrifi Je- 
 Jus. According to this difpenfation, believers are 
 drowned deeper in the debt of tree grace, than other - 
 wife they would have been, Rom. v. 20. by thefe 
 infirmities wherewith they are compafled, it comes 
 to pafs that their accounts of pardoning and fupport- 
 ing grace are fwelled with many items : the view 
 of which will make them fing the prailes of God in 
 heaven, on a higher key than innocent Adam would 
 have done. 
 
 III. We (hall confider the Spirit's helping believers 
 under thofe infirmities they are compafled with. And 
 here I (hall fhew, 
 
 1. The import of this. 
 
 2. How the Spirit helps them under their infir- 
 mities. 
 
 Fir/I, I am to fhew the import of the Spirit's help- 
 ing believers under their infirmities. It imports in it, 
 
 1 . A bent of heart in the believer toward his work 
 and duty, fet him by the great Matter, Rom. vii. 22. 
 for what people have no mind to, they need no help 
 for. The heart of every child of God is reconciled 
 to the whole law, Heb. viii. 10. And what God 
 carves out for him either to do or fuffer, he would 
 fain come up to, Matth. xxvi. 41. Even when 
 there is a felt averfenefs to it, this bent in the re- 
 newed p3rt remains with him, to which that averfe- 
 nefs is a burden, Rom. vii. 22. 23. 
 
 2. The infirmities hanging about the believer, 
 make duty difficult to him : if it were not fo, what 
 need would he have of help ? Matth. xxvi. 40. 41. 
 Thefe hang like weights on him, and draw him 
 down, when he would mount upwards : fo his exe- 
 cutive powers cannot anfwer his will. He is at befk 
 like a bird flying with a ftone tied to its foot 5 where- 
 by it comes to pafs, that it cannot fly far till it light, 
 and the fhort way it flies is with difficulty. 
 
 3. The 
 
23 8 Of the Spirit's Help under Infirmities'. 
 
 3. The believer is fenfible of his infirmities, fcr 
 it is fuppofed that he is wreftling under them, Rom. 
 vii. 23. 24. He fees, he feels, that he is not man 
 enough for his work ; that his own hands are not 
 fufficient for him, nor his own back for his burden : 
 this is what drives him out of hi mfelf to the grace 
 that is in Chrift Jefus, 2 Cor. iii. 5. And thus he 
 lies open to the help of the Spirit* while proud na- 
 ture in unbelievers is left helplefs, 1 Pet. v. 5. God 
 refifieth the proud, and giveth grace to the humble. 
 If. xl. 4. Every valley Jhall be exalted, and every 
 mountain and hill Jhall be made lew. 
 
 4. The believer aims at and attempts to do his 
 duty, over the belly of his infirmities. For helping 
 is a joint action, Phil. iii. 14. / prefs toward the 
 mark- Many feel a difficulty in the weightieft parts 
 of religion, that makes them at length to give them 
 over. They neither have ability in themfelves to 
 matter fuch a luft, nor have the grace to betake them- 
 felves to Chrift for the help of his Spirit. But they 
 fit down contented under it', frothing themfelves with 
 this, that every one has his infirmity, ami that is 
 theirs ; and fo they difcover their hypocrify. But 
 real faints wreftle with their infirmities, fit not down, 
 but go en though they go halting. 
 
 5. Lajlly, The Spiiit of the Lord comes in to the 
 believer's help in this cafe, fo as the work and duty 
 is got done. For the Spirit helpeth our infirmities* 
 As the nurfe helps the child attempting to go, or 
 one helps a man attempting to lift up a weighty bur- 
 den : fo the Spirit helps the weak believer eilaying 
 his duty, to perform it. He ftretches out the wither- 
 ed hand, and with the aiming to ftretch it out, power 
 is fent in from above. 
 
 Secondly, I am next to fliew how the Spirit helps 
 believers under their infirmities. 
 
 1. He helps them by his influence in gifts. Here 
 he does two things. 
 
 1//, He bellows on them gifts neceffary for the 
 
 performance 
 
H-ow the Spirit helps under Infirmities* 239 
 
 performance of what the Lord calls them to, of what- 
 ever nature that be, temporal or fpiritual, 1 Cor. xii. 8. 
 — 1 1. To one is given by the Spirit, the word of ivifdom ; 
 to another the word of knowledge by the fame Spirit s to 
 another faith by the fame Spirit ; to another the gifts of 
 healing by the fame Spirit ; to another the working of 
 miracles ; to another prophecy ; to another difcerning of 
 fpirits ; to another divers kinds of tongues ; to ano- 
 ther the interpretation of tongues. But allthefe work' 
 eth that one and the fclffime Spirit, dividing to every 
 man fever ally as he will. The gifts of believers are 
 various, according to the variety of their ftations in 
 life, and the refpe&ive particular duties required of 
 them in their ftations. Every one has not all, nor 
 will ever have all ; becaufe there are many of them 
 which they have no necellity for, in refpeel: of what 
 God calls them to. But there are two things I would 
 have you advert to. 
 
 (1.) Whatever good gift a child of God has, he 
 will get ufe for it, for God, foon or late, 1 Cor. xii. 
 7. though for a time he may have little or none for it. 
 For in that cafe the Spirit lays in aforehand for their 
 help. David had ihe gift of mufic in his younger 
 years ; the ufe of it for God appeared afterward, 
 when on that account he was fent for to Saul's court, 
 .and afterwards he ordered the temple- fervice in that 
 point. Paul had a gift of human learnings he got 
 ufe for it afterwards, when he fought thofe at Athens 
 with their own weapons, A£ls xvii. 28. Mofes had a 
 gift of extraordinary meeknefs of temper, and Job 
 of extraordinary patience: each got as much ado 
 with them for God. 
 
 An unbeliever indeed may have a gift, which he 
 never has any ufe for, for God. For he always does 
 one of two things with it ; either he hides it in the 
 earth, and makes no ufe of it at all, Matth. xxv. 25. 
 or elfe he ufes it to the fervice of his own ljufts, Jam. 
 iv. 3. 4. But God will net let any good gift in his 
 own people lie by ufelefs. 
 
 (2) Whatever 
 
240 How the Spirit helps under Infirmities. 
 
 (2.) Whatever duty, in temporal or fpiritual things, 
 God calls a believer to, he will, in a way of believing, 
 get the gift from God neceflary for it, Prov. x. 29. 
 The way of the Lord is ftrength to the upright : and 
 iii. 6. In all thy ways acknowledge him, and he Jkall 
 direcl thy paths. For it is the office of the Spirit to 
 help bis people's infirmities. And fo a call from 
 the Lord to any piece of work, imports a promife of 
 a gift of ability for it, the fap of which promife is to 
 be fucked by believing it : and it is withal a call to 
 look to the Lord for the help of his Spirit. For the 
 Lord treats not his children as the Egyptian taik- 
 mafters did, who would have the lfraelites make 
 brick without giving them ftraw. Mofes is called to 
 go Jehovah's ambaflador to the court of Egypt : he is 
 fenfible of an infirmity, but the Spirit's help is fe- 
 cured to him, Exod. iv. 10. 12. Bezaleel and Aholi- 
 ab mull work the curious work of the tabernacle. 
 "Where fhould they have learned it, when they were 
 ilaves in Egypt at the brick-kilns ? But the Spirit 
 helps their infirmity, bellowing on them neceflary 
 gifts, Exod. xxxi. 2. be. 
 
 But in cafe the believer do not go to God for the 
 gift, in the way of believing, no wonder he want it. 
 For is it any thing ftrange that the help of the Spirit 
 is not given a man, in a particular, wherein he does 
 not look for it ? as he is commanded to do, Prov. iii 6. 
 
 idly, He influences them to the exercife of thefe 
 gifts, Matth. x. 19. 20. But when they deliver you up, 
 take no thought how or what ye /hall /peak, for itjhall 
 be given you in that fame hour what ye floall fpcak. 
 For it is not ye that [peak, but the Spirit of your Fa- 
 ther which /peaketh in you. As every good gift is 
 from the Spirit, fo the fame Spirit has not given them 
 away fo to any, but that he has frill lock and key on 
 them, opening them out, and fhutting them up as - 
 he will, If. xxix. 14. Therefore there ought to be a 
 dependence on the Lord, for the help of his Spirit, 
 to the exercife of any gift neceflary for what the Lord 
 
 calls 
 
How the Spirit helps Believers Infirmities. 241 
 
 calls one to. That unbelievers have a common in- 
 fluence of the Spirit, in the way of common provi- 
 dence, to the exercife of their gifts, though they look 
 not to the hand it comes from, is for the benefit of 
 human fociety : but even the Spirit's influence on 
 gifts, coming to believeis in the channel of the co- 
 venant, their blunders and mifmanagements in the 
 exercife of their gifts, are rebukes to them for their 
 not looking more to the help of the Spirit therein, 
 and to bring them to their duty. 
 
 2. He helps them by his influence in grace. Here 
 he helps their infirmities three ways. 
 
 17?, He preferves the grace he has planted in be- 
 lievers, io as it never dies out, 1 John ii. 27. The 
 anointing which ye have received of him, abideth in 
 you : and ye need not that any man teach you : but, 
 as the fame anointing ieai.heth you of all things , and 
 is truth, and is no lie: and even as it hath taught 
 you, ye /hall abide in him. The quickening Spirit of 
 Chrift being communicated to the dead elecl: in the 
 time of loves, they are made to live and believe in 
 Chrift, and fo are united to him: upon which union 
 the fame Spirit takes of the treafure of grace in Chrift, 
 and plants in the believer grace for grace in Chrift 
 Jefus, Eph. i. 13. with John i. 16. And this for 
 all time after he preferves, 2 Tim. i. 14. That good 
 thing -which was committed unto thee, keep by the 
 Holy Ghoft which dwelleth in us. John x. 28. I give 
 unto them eternal life, and they Jhall never periflj, 
 neither Jhall any pluck them out of my hand. Deut. 
 xxxiii. 3. All his jaints are in thy hand : and they fat 
 down at thy feet ; every one [ball receive of thy words, 
 i. e. thy Spirit. Luke xi. 20. with Matth. xii. 28. 
 Now, this is a great helping of their infirmities, if 
 ye confider jointly thefe four things. 
 
 (1.) That holy quality called grace, is in its own 
 nature a thing liable to be loft. Adam at his crea- 
 tion was endowed with a far greater meafure of it 
 than any believer has in this world : yet that holy 
 X fire 
 
242 How the Spirit helps Believers Infirmities. 
 
 fire in him was quite extinguifhed ; that heavenly 
 plant, by one bite of the venomous teeth of the old 
 ferpent, died out quite, and withered away. How 
 then is it preferved in believers compafled with infir- 
 mities, but by the help of the Spirit ? Free-will in 
 Adam loft it, but the free grace of the free Spirit 
 preferves it in weak ones of his family. 
 
 (2.) It dwel's with an ill neighbour,- even the 
 corruption of nature, that is quite oppofite to it. 
 The old man of fin had the firft pofleflion, the new 
 man of grace is brought in upon him, and meets with 
 a continual refiflance ; yet is preferved. There is the 
 weight of a body of fin and death prefling grace in 
 the believer, yet is it not crufhed to death. Whofo 
 looks into his own heart, and fees what powerful lulls 
 are there, muft needs wonder to fee the pearl kept in 
 fuch a dung hill, and the fpark of holy fire kept in 
 in the midft of an ocean of corruption ; and muft 
 own it to be entirely owing to the help of the Spirit, 
 Gal. v. 17. Thefefi lufteth againji the Spirit ■, and the 
 Spirit againji the flejb ' and thefe are contrary the one 
 to the other ; fo that ye cannot do the things that ye 
 would, 
 
 (3.) The whole force of hell is bent for its extinc- 
 tion, 1 Pet. v. 8. Your adverfary the devil, as a 
 roring lion, walketh about fe eking whom he may de- 
 v$ur. The image of God repaired in a believer, 
 though but in part, is an eye-fore to Satan, he can< 
 not endure to look at it. Therefore he ufes all his 
 fubtilty, power, andunwearied diligence to rafe it. 
 He works againft*ft*uicefiantly, turns himfelf into all 
 fhapes that he may overturn it ; employs his friends 
 within, and his friends without, to the fame purpofe ; 
 yet it is preferved. How ? but by the help of the 
 Spirit, 1 John iv. 4. Ye are of God, little children, and 
 have overcome them : becaafe greater is he that is in 
 you, than he that is in the world. 
 
 (4.) LafJy, The believer in himfelf is but a weak 
 creature -, he has a weak head, heart, hands, and 
 
 back ; 
 
How the Spirit helps Believers Infirmities. 243 
 
 back; is eafily outwitted by a fubtle enemy, dif- 
 couraged, overthrown, and bowed down. Innocent 
 Adam's ftrength and fkill failed in preferving the 
 grace received in his creation : yet the believer's 
 grace received in his new creation is never loft ; 
 though of itfelf it is a perifhing quality, is furround- 
 ed with corruption, and the whole force of hell is 
 employed to extinguifh it. For why ? the almighty 
 Spirit helps their infirmities. 
 
 idly, He excites grace in them, and brings it forth 
 into exercife, Phil. ii. 13. For it is God which work- 
 eth in you, both to will and to do of his good pleafure. 
 If the exercife of gifts depends on a common opera- 
 tion of the Spirit, furely the exercife of grace on a 
 fpecial operation of the fame Spirit. As the fire 
 buried under the a(hes will not ferve the purpofes of 
 the family's provifion, nor the tree with its fap re- 
 tired into the heart and root bring forth fruit; fo 
 grace in the habit only is not fufticient for duty. 
 The holy fire muft be blown up, and through the re- 
 turn of the fap to the branches, they mud bud and blof- 
 fom. And this is the work of the Spirit, Cant, iv. ult. 
 Awake, north winds and come, thou font h, blow upon 
 my garden, that the f pices thereof may flow out: let my 
 Beloved come into his garden, and eat his pleafant 
 fruits. Now the Spirit excites grace in believers, 
 
 (1.) Prefenting objects to their minds fit to roufe 
 it up ; and fo he acts as a teaching Spirit, John xiv. 
 26. He fhall teach you all things, and bring all things 
 to your remembrance, whatfoever I have fad unto you. 
 Corruption thrives moft in ciarknefs, becaufe it be- 
 longs to the kingdom of darknefs. But light let in* 
 to the foul ftirs up grace, therefore it is called the light 
 of life, John viii. 12. Thus the Spirit prefenting a 
 man's fin to him in its ugly colours, ftirs up the grace 
 of repentance, Pfal. Ii. 3. ; discovering the glory of 
 God in the face of Jefus Chrift, it excites love ; and 
 difcovering the creature in its emptinefs, excites con- 
 tempt of the world. And this is a great help : for, 
 X 2 [1.] We 
 
244 How the Spirit helps Believers Infirmities. 
 
 [i.] We are apt to forget thefe things, when we 
 have moft need to mind them ; as to forget human 
 frailty, and divine might, when there is greateft need 
 of confidence in the Lord, againft the terror of man ; 
 and the Spirit in that cafe is the believer's remem- 
 brancer, and fo excites grace^ If li. 12. 13. /, even 
 I am he that comfort eth you : who art thou, that thou 
 Jhouldfl be afraid of a man that fh all die, and of the 
 fon of man which /hall be made as grafs ? and for* 
 gettefl the Lord thy maker, that hath firetched forth 
 the heavens, and laid the foundations of the earth P 
 and haft feared continually every day, becaufe of the 
 fury of the oppreffor, as if he were ready to deftroy ? 
 and -where is the fury of the oppreffor t Our weaknefs 
 in fuch points makes us need a monitor, being often 
 like Hagar, whofe eyes faw not the well, though it 
 was very near by, until God opened them, Gen. xxi. 
 19. So that when fuch a thing is fuggefted, one is 
 often made to wonder how they faw it not. 
 
 [2.3 When we do mind them, we cannot com* 
 mand a lively fight of them, without the blowing of 
 the Spirit, Hof. viii. 12. They lie before our eyes 
 as fo many dry bones, till the Spirit fet them in mo- 
 tion, by fetting them in a due light. Jofeph's bre- 
 thren could not forget, that they had been guilty con- 
 cerning him, nor David that he had finned in the 
 matter of Uriah : but till the Spirit fet thefe things 
 in another light to them, they were not moved to 
 repent. 
 
 (2.) By touching their hearts and affe&ions, and 
 immediately bringing them forth into exerciie. Thus 
 the ileeping fpoufe was awakened, Cant. v. 4. My 
 Beloved put in his hand by the hole of the door, and 
 my bowels were moved for him. And fo he acls as a 
 quickening Spirit. The hearts of men are in the 
 hand of the Lord, to turn them what way he will : 
 and fo he moves them by a touch in common things, as 
 he did the band of men that went with Saul to 
 Gibeah, whofe hearts Cod had touched, 1 Sam. x. 20. j 
 
 and 
 
How the Spirit helps Believers Irfirmities. 245 
 
 and he alfo moves them by a touch in gracious actions, 
 as the fpoufe found, Cant. vi. 12. Or ever I was a- 
 ware, my foul mack me like the chariots of Amminadib, 
 As the thaw wind makes the frozen waters to flow 
 amain, and the air in the bellows blows up the fire ; 
 fo there is an influence of the Spirit on the hearts of 
 believers, opening them in the exercife of grace, 
 Phil. ii. 13. This is a great help to believers : for, 
 
 [1.] Their hearts are oft-times very dead within 
 them, when called to duty, either doing or fuffering, 
 Cant. v. 2. 3. Ifleep, but my heart waketh : it is the 
 voice of my Beloved that knocketh, faying , Open to me, 
 my f t/lery my love, my dove, my undefled : for my 
 head is filled with dew, and my locks with the drops of 
 the night. I have put off my coat, how fhall I put it 
 on ? I have wafbed my feet, how fball I defile thetn ? 
 Their affections are fiat, and their fouls indifpofed 
 for fpiritual aclion. But when the Spirit touches 
 their hearts, they are fitted for duty -, their fpiritual 
 life is brought forth into livelinefs and activity, Pfal. 
 lxxx. 18. Qiiiken us, and we will cut' upon thy name. 
 
 [2.] They can by no art of theirs remove that their 
 deadnefs of heart and affections, 2 Cor. iii. 5. but 
 they will lie windbound in the harbour, till the Spi- 
 rit blow. They may be long toiling in rowing in 
 the ufe of means, and yet be dill but where they 
 were, for all they can do. But the influences of the 
 Spirit rifing and filling their fails, they will prefently 
 make way, Cant. vi. (2. 
 
 Now, this double aclion of prefenting to their 
 minds, and touching their hearts, whereby the Spirit 
 excites grace, is fignified to us by comparing the 
 Spirit to fire,, which has both light and heat with it,. 
 Matth. iii. 11. And there is a twofold mean the 
 Spirit makes ufe of for that purpofe, viz, the word 
 and providence, of which afterwards. 
 
 %dtys He ftrengthens and increafes grace in them,. 
 
 Eph. iii. 16. That he would grant you, according to 
 
 the riches of his gbry, to be flrcngthened with iftight^ 
 
 X 3 ° by. 
 
246 How the Spirit helps Believers Infirmities. 
 
 by his Spirit in the inner man. Grace is a heavenly 
 feed capable of growth, 2 Pet. iii. ult. and fo admits 
 of various degrees of flrength, not only in different 
 pcrfons, in refpecl of which fome are little children, 
 others youths, others fathers, 1 John ii. but in the 
 fame perfon at different times, If. xl. ult. They that 
 wait upon the Lordjbal! renew their flrength. And in- 
 deed of its own nature it is a growing thing, as a feed : 
 grace hath a feminal virtue in it, that fits it for 
 growing and receiving more flrength, John iv. 14. 
 Mean while the feed will not grow, unlefs it be wa- 
 tered from above : fo grace grows not, but by the 
 influence of the Spirit, Hof. xiv. 5. / will be as the 
 dew unto Ifrael : he Jhall grow as the lily, and caft 
 forth his roots as Lebanon, Now the Spirit doth 
 ftrengthen and increafe grace, 
 
 (1.) By frequent exciting it into a&ion. The 
 habits of grace, as well as others, are ftrengthened 
 by the repeated exercife of them. The more it 
 lhines, it fhines the brighter, Prov iv. 18. It is for 
 this caufe that Gcd has bound converts alfo to the 
 hearing of the word, whereby their graces are brought 
 forth into one acl: after another, as the object is ftill 
 anew propofed : and for this caufe he tryfts his peo- 
 ple with a variety of incidents, afflictions, and trials, 
 which bring their graces into frequent exercife, 
 "whereby at length they become ftrong. 
 
 (2.) By bringing forth into exercife one grace, he 
 ilrengthens the reft, 2 Pet. i. 5. — 8. And befnles this, 
 giving all diligence, add to your faith, virtue ; and 
 to virtue, knowledge ; and to knowledge, temperance ; 
 end to temperance, patience ; and to patience, godli- 
 nefs ; and to godlinefs, brotherly kindnefs ; and to 
 brotherly kindnefs, charity. For if thefe things be in 
 you, and abound, they make you that ye /Jjall neither 
 be barren, nor unfruitful in the knowledge of our Lord 
 Jejus Chrifl. As a mafon by laying on a new ftone 
 in his wall, fallens the reft under it; or the fheaves 
 of feorn fland the more firmly, that one is fet at the 
 
 fide 
 
How the Spirit helps Believers Infirmities. 247 
 
 fide of another : fo one grace is ftill the better of ano- 
 ther joined to it in the exercife thereof. So humili- 
 ty ftrengthens meeknefs and patience, love ftrength- 
 ens obedience in all points, and faith ftrengthens all 
 together j like a band or key-ftone in an arch, the 
 more firm it is, the firmer is the whole arch : fo 
 the Spirit, by bringing forth one grace in the belie- 
 ver's heart after another, ftrengthens the whole col- 
 lection, and makes it the more firm and fteady. 
 
 (3.) By affording them Chriftian experiences, 
 whereby they find the truth and reality of what they 
 have believed, and the blelled fenfible advantage of 
 the exercife of grace, Rom. v. 3. 4. 5. We glory in 
 tribulations aifo, knowing that tribulation worketh 
 patience ; and patience^ experience ; and experience^ 
 hope : and hope maketh not qfhamed, becauje the love 
 of God is fhed abroad in our hearts , by the Holy Ghoft 
 which is given unto us. Experienced Christians are 
 therefore always the ftrong .ft Gbriftiaris, even as the 
 fpoil got in one battle helps the foldier to fight the 
 more ftoutly in the next, 1 Sam. xvii. 36 2 Tim. iv. 
 17. j 8. Former experiences are the traveller to 
 Zion's way-marks in dark fteps, and his cordials in 
 difficult afcents. Every tafte of divine goodnefs and 
 grace refrefhes and ftrengthens. Now it is the Spi- 
 rit t.hat gives thefe experiences, John xvi. 14. Pie 
 fljall receive of mine , and Jballjhew it unto you. 
 
 (4.) By immediate fupplies of grace, Phil. i. 19. 
 J know that this /hall turn to my fa Iv at ion through 
 your prayer y and the fupply of the Spirit of Jefus 
 Chrijl. As the lamp is preferved from going out, 
 and is caufed to burn more vigoroufly, by new oil 
 poured in •, fo grace is ftrengthened by the Spirit giving 
 new fupplies thereof, If. xliv. 3. 4, Hence the Spi- 
 rit is faid to build us for an habitation to God, Eph. 
 ii. ult. He works the firft grace ; and all the inter- 
 mediate fupplies of it, and the perfecting of it, are 
 his, Pfal. cxxxviii. ult. The Lord will perfect that 
 which concerneth me. Now, this is a great help : for,. 
 
 [1.] Weighty 
 
24 8 The Means the Spirit ufes, 
 
 [i.] Weighty is the work that lies to the believer's 
 hand ; doing work, fufTering work.. The Chriftian 
 life is no eafy life, however men that go no further 
 than the outfide of it, may make it fo to themfelves. 
 It is a driving, taking by force, running, labouring, 
 fighting, <bc. How could it be managed, but that 
 the Spirit helps ? 
 
 [2.] Great is the oppofition that they muft work 
 againft, Eph. vi. 12. For -we wrefile not aga.inftfl.ejb 
 and bloody but againfl principalities , again/i powers, 
 agaivft the rulers of the darknefs of this world, again/i 
 fpiritual wickednefs in high places. The wind will 
 be blowing in their face from hell at all times; and 
 fometimes they will meet with violent ftorms. How 
 could they ftand againft it, if the Spirit did not help? 
 
 [3.] Weak are the hands that work is put into, 
 that has all that oppofition There is a fecblenefs 
 natural to them, that makes them oft hang down. 
 How could they ever do that work maugre fo much 
 oppofition, but that the Spirit helps them? 
 
 The means which the Spirit of God makes ufe of 
 to pieferve, excite, and ftrengthen grace in believers, 
 and fo to help them, are two. 
 
 1. Providences, Pfal. xcii. 4. For thou, Lord, haft 
 made me glad through thy work : I will triumph in the 
 works of thy hanis. The kingdom of providence Is 
 put in the hand of the Mediator, for the behoof of 
 the kingdom of grace ; and he guides it by his Spi- 
 iit. The wheels of providence are managed by the 
 Spirit, Ezek. i. 20. and fo managed as to help belie- 
 vers in their infirmities. And here two things are 
 efpecially to be noticed. 
 
 (1.) Seafonable turns of the wheel of providence, 
 whereby the believer's wain is often kept up when it 
 is at the overfetting, 1 Cor. x. 13. God is faithful, who 
 will not faff er you to be tempted above thai ye are 
 able ; but will with the temptation alfo make a way to 
 efcape, that ye may be able to bear it. Pfal. xciv. 18. 
 When I faid, My foot ftippeth ; thy mercy, Lord, 
 
 held 
 
for helping Believers Infirmities, 249 
 
 held me up. Thus many times the believer is brought 
 to an extremity, as Ifaac when the knife was at his 
 throat, when providence feafonably interpofes for his 
 relief and outgate, Pfal. cxxv. 3. 
 
 (2.) Seafonable intermixtures of providence. Thus 
 the Spirit intermixes encouraging difpenfations with 
 difficult duties, Judg. vii. 13.14. merciful incidents 
 with their (harp afflictions ; and on the other hand, 
 afflicting incidents with their piofperity : and all that 
 they may neither be fwallowed up with advsrfuy, nor 
 deftroyed with profperity. 
 
 a. Ordinances, If. xii. 3. Therefore with joy /baii 
 ye draw water out of the welh of jlihathn. Thefe- 
 arc inftituted by the King of Zion, for the fpecial 
 raeaas of grace, whereby his Spirit is to work, and 
 to render them effectual. And the experience be* 
 lievers have of the Spirit's helping their infirmities 
 by thefe, makes them very precious iti their light. 
 And among thefe these are two efpecially uied for 
 this end, 
 
 \ft y The facraments. They are exciting and 
 ftrengthening ordinances particularly, and confe* 
 quently prefer vative of grace. The eunuch's experi- 
 ence witnefleth this as to baptifm, Acts viii. 39. he 
 went on his way rejoicing. And the Lord's fupper is 
 the communion 0/ the body and blood of Chrift % 1 Cor. 
 x. 16. which by the Spirit's working, has been to 
 the experience of many a gic'at help 
 
 2dly, The word. This is the molt fpecial mean. 
 Providence has its efficacy from the word, and fo have 
 the facraments. It is their continual mean of help, 
 their every-days meal, which thsy can go to when 
 providence is moft louring, and facramental occa- 
 fions offer not. And the Spirit ufes it for their help 
 three ways. 
 
 (1.) Preached, 1 Cor. i. 21. It p leafed God by the 
 fooliJJjnefs of preaching to fave them that believe. This 
 affords to the attentive believer a continued occauon 
 of the exercife of his faith and love, while a variety 
 
 of 
 
2$o The Means the Spirit vfes, 
 
 of fpiritual truths and objects are reprefented to 
 him, in their turn ; which the Spirit makes ufe of to 
 draw forth his graces into exercifer Whence belie- 
 vers go away inftructed, warmed, ftrengthened, in 
 a word edified, by reafon cf fo many actings of grace, 
 during their hearing, like the two difciples going to 
 Emmaus, when they faid, Did not our heart burn 
 within us, while he talked with us by the way, and 
 while he opened to us the fcriptures ? Luke xxiv. 32. 
 
 (2.) Read, 1 Tim. iv. 13. Till I come, give at* 
 tendance to reading. This has the fame advantages 
 attending it. Thereby the Spir it of God fpeaks im- 
 mediately to the believer by his own word in his own 
 exprefs terms. And the experience of the ufefulnef* 
 of this mean, has made faints prize their Bibles a3 
 their life. 
 
 (3) Suggefted, John xiv. 26. He f! jail bring all 
 things to your remembrance, whatfoever I have J, id 
 unto you. The bringing of the word to mind with a 
 man is the office of the Spirit j and by that means he 
 helps believers infirmities, bringing a word fuitable 
 to their cafe, into their remembrance, whether to 
 clear them in doubts, comfort them under preiiures, 
 direct them in difficulties, or check them for their 
 debordings, <bc And herein he ufes often the very 
 words of the Bible ; always what is the fenfe and 
 doctrine of the Bible. And, 
 
 [1.] Sometimes the Spi/it barely fuggefls the word 
 to the mind, without any peculiar light about it, or 
 power imprefling it, John xiv. 26. juft cited. Thus 
 it is prefented as an object: for the believer to act 
 faith on, and is a call to look up to the Spirit to en- 
 lighten it, and help to believe it, Acts viii. 30. 31. 
 And thus a word at firft coming in this way, comes 
 afterwards to be illuminated, by the Spirit's mining 
 on it to the man. 
 
 [2.] Sometimes there is a peculiar light and power 
 that comes along with it at the very firlt, clearly 
 holding out the meaning of it, and impi effing it fo 
 
 on 
 
for helping Believers Infirmities* t$i 
 
 on their hearts, that they mud needs believe and em- 
 brace it, John ii. 17. And his difciples remembered 
 that it was written, The zeal of thine houfe hath eaten 
 me up. There were many Qld-Teftament paflages 
 fpeaking more clearly of Chrift, which they under- 
 ftood not :,but the Spirit thus fuggefted this to them. 
 
 Meanwhile it is to be obferved, that all fuggeftions 
 of the word are net from the Spirit of God. That 
 Satan may fugged: fcripture to a man, is evident 
 from Matth. iv. 6. Therefore is that warning, 1 John 
 iv. 1. Beloved, believe not every fpirit, but try the 
 fpirits whether they are of God : becaufe many falfe 
 prophets are gone out into the world. But the cloven 
 foot may be difcerned in fuch cafes two ways. 
 
 [1.] They are always of a tendency to drive fin- 
 ners away from Chrift, 1 John iv. 2. 3. Hereby know 
 ye the Spirit of God : Every fpirit that confejfeth that 
 Jefus Chrift is come in thefie/b, is of God. And every 
 fpirit that confejfeth not that Jefus Chrift is come in 
 the flefh, is not of God. And they tend to drive out 
 of the road of duty, Matth. iv. 6. And faith unto 
 him, If thou be the Son of God, cafl thyf elf down : for 
 it is written, Hefljalt give his angels charge concern* 
 ing thee, and in their hands they /hall bear thee up 9 
 left at any time thou da/h thy foot againft a /tone. This 
 was the defign of the teitimony he gave to Chrift, 
 and to his apoftles ; while the teftimony was indeed 
 true in itfelf, he gave it malicioufly, for an ill end. 
 Therefore mark the tendency of fuggeftions of the 
 word. Whatever tends to carry off from faith in 
 Chrift, or from any point of commanded duty, is not 
 from the Spirit. For his work tends to faith and 
 fan&ification. Hence, 
 
 [2.] They are always applied by him contrary to 
 their true fenfe and fcope : forafmuch as the Lord's 
 word cannot ferve an illpurpofe, unlefs it is wrefted: 
 as is evident from what the devil fays to Chrift, Matth. 
 iv. 6. above cited, compared with Pfal. xci. 11. 12. 
 Fir he Jhall give his angels charge over thee, to, keep 
 
 thee 
 
2 5 2 The Means the Spirit ufes, &c. 
 
 thee in all thy ways. 7 hey JJjall bear thee up in their 
 hands, left thou daft thy foot againft a /tone- And 
 therefore the fcripture-paflage is to be confidered, 
 and how it agrees with other fcriptures as to the fenfe 
 and fcope in which it is fuggefted, Matth. iv. 7. Jefus 
 /aid unto him, It is written again, Thou /halt not 
 tempt the Lord thy Cod. The Holy Spirit is the 
 Spirit of truth, and leads to the true fenfe and fcope 
 of fcripture, John xvi 13. 
 
 I add one obferve more on the means, namely, 
 That fometimes the Spirit helps believers infirmities, 
 by a particular providence tryfting the word to their 
 cafe: This often comes to pafs in hearing the word 
 preached, while the word in its ordinary courfe is 
 brought diiec~Hy to what is their cafe in the time ; 
 fo that it is like the Midianite's telling his dream, 
 Judg. vii. 13. while Gideon, unknown to him, was 
 overhearing ; or they are providentially led to fuch 
 a place, where fuch a word fuitable to their cafe is 
 handled, Cant. iii. 3. The fame particular provi- 
 dence appears often in the reading of the word, whe- 
 ther at family-worfhip, or in fecret, or by fome pro- 
 vidential calling of it in one's way # . I think it dan- 
 gerous to make a fortune-book of the Bible, a:; fome 
 under temptation have opened the Bible, to know 
 their cafe by the fir ft word that fhould caft up to them. 
 This is an unwarrantable and dangerous practice, 
 though a merciful God may fometimes condefcend 
 to outfhcot the devil in his own bow, as in the cafe 
 of her who threw the glafs at the wall, and it broke 
 not. But w r hen people are thus met in the way of 
 their duty, or furprifed,. with a word fuited to their 
 cafe, the work of the Spirit is to be owned in it, as 
 an accomplifhment of the prornife, If. xxx. 21. Thine 
 ears [hall hear a word behind thee, fayingy This is the 
 way, walk ye in it, when ye turn to the right hand, 
 
 * Many inftances of this are to be found in the author's own 
 experience, in his Memoirs. 
 
 and 
 
The Doctrine applied, 253 
 
 &nd ivhen ye turn to the left. Certainly the Spirit 
 gives in (truction, reproof, invitations, to unbelievers 
 this way •, and much moie helps the infirmities of his" 
 people the fame way: for fo the word is in its true 
 ufe, 2 Tim. iii. 16. 17. Allfcripture is given by in- 
 fpiration of God y and is profitable for doctrine, for re- 
 proofs for correction, for in/trutlion in righteoufnefs : 
 that the man of God may be perfect y throughly fur- 
 nifbed unto all good works. And this mould recom- 
 mend the reading of the word of God in an ordinary. 
 
 I (hall now make fome fhort improvement of this 
 doctrine. 
 
 Use I. of information. This teaches us and fhewsj 
 
 1 . That believers owe rhf ir fpi ritual ftrength and com- 
 fort to the fame hand that they owed their fpiritual life 
 to. As the mother who brought forth the child nurfes 
 it with her own breads ; fo the Spirit, who is to the 
 elect the Spirit of life to quicken them lying dead in 
 (in, is likewife the Comforter to ftrengthen them un- 
 der their infirmities when fpiritually alive, John vi. 63. 
 & xvi. 13. compare Pfal. exxxviii. ult. 
 
 2. The Lord calls none of his people to any duty, 
 but they may get it done acceptably, however diffi- 
 cult it is. For the help of his own Spirit is their al- 
 lowance, Phil. iv. 13. / can do all things through 
 Chrifl which ftrengtheneth me. Here is the great dif- 
 ference betwixt tho'fe under the* law and under grace. 
 The law cr covenant of works exa£ts duty rigidly, 
 but affords no help : the covenant of grace affords the 
 promife of help with the command ; for the latter is, 
 but the forme* is not, the m in if ration of the Spirit) 
 2 Cor. iii. 8, 
 
 3. How that gofpel-paradox, 2 Cor. xii. 10. When 
 J am weak, then am I j'irongy is (o often verified in 
 the experience of the faints. Many a time when 
 they are llrong and well buckled in all appearance for 
 a work, it mifcarries : why, they do not go out of 
 themfelyes in a way of believing, and fo the Spirit 
 
 Y withdraws. 
 
254 Tie Doftrine applied. 
 
 ■withdraws. At other times they fee themfelves quite 
 out of cafe and ability to manage fuch a work, and 
 yet it fucceeds : why, the Spirit comes in to their help, 
 while they are feniible of need. 
 
 Use 11. of reproof. It may reach a reproof, 
 
 I. To believers fometimes venturing on duties, 
 more in confidence of their own abilities, than of the 
 Spirit's help, as Peter did when he faid, Though all 
 men Jhall be offended becaufe of thec^ yet will 1 never 
 be offended, Matth. xs\i 33. This is the caufe that 
 the duty is marred ; the bow fo bended, cannot mifs 
 to break. It is fometimes marred as to the very get- 
 ting it done, and always as to its acceptance with God. 
 2. To unbelievers, who neither have the Spirit, 
 nor are careful to have him dwelling in them, and 
 influencing them. Their beft works are dead works, 
 having nothing of the quickening and fanctifying Spirit 
 in them ; and they themfelves aie but natural men fpi- 
 ritually dead, Jude 19. Whatever flourifh they make 
 with their giits in duties, their bell duties will no more 
 be accepted of God than canion, or a beaft that died of 
 itfelf, would have heen accepted on the altar. 
 
 3. To thofe who prefs on men fliil this and the 
 other duty, without leading them to Jefus Chrift for 
 his Spirit and grace. This is another go/pel, that 
 will never make men holy, Gal. iii. 2. for it is not 
 the miniji ration of the Spuit. And the fame veil 
 they caft over the Spirit and grace of Chrilt, they 
 will always be found to calf over the corruption of 
 man's natuie too, that they may with fome decency 
 fay to every man, Phfician^ heal thyfelf. 
 
 Use III. of exhortation. And, r. To natural men 
 void of the Spirit. Be concerned to get the Spirit fir ft 
 to quicken you, and then to aflift and help you. Ye 
 can do nothing acceptable to God in that Hate •, and no 
 wonder, for ye have not the gracious help of the Spirit, 
 without which ye canhavenoaccefsto God, Eph. ii. 18. 
 So ye and your woiks are both dead carcafes before him. 
 
 Therefore come to Chrifl in the way of believing ; 
 
 for 
 
Of Believers Unjkilfulnefs to pray aright. 255 
 
 for the fulnefs of the Spirit is lodged in him to be 
 communicated, Rev. iii. 1. So uniting with him, ye 
 (hall receive the Spirit. The fire that was fet to the 
 incenfe, was brought from the altar of burnt-offering. 
 See John xx. 22. & Gen. ii. 7. 
 
 2. To believers. (;.) Let this comfort you under, 
 and reconcile you to, the ilate of infirmities, where- 
 with ye are compelled, 2 Cor. xii. 9. 10. Though 
 fmlefs infirmities are not to be denied, and fmful 
 ones are much to be lamented •, yet it is matter of 
 rejoicing, that in thefe the Spirit gives Tweet experi- 
 ence of his help. 
 
 (2.) Learn to look habitually for the help of the 
 Spirit under your infirmities. While ye confider 
 what ye have to do or bear, it is reafonable you caffc 
 one eye on your infirmity, but another eye upward 
 for the Spirit's help. And by this means you will 
 get his help, Luke xi. 13. If ye being evil, know how 
 to give good gifts unto your children : how much more 
 flj all your heavenly Father give the Holy Spirit to them 
 that afk him ? 
 
 DocT. III. Such is the weahiefs of God's own chiU 
 dren, that they have not fnill to manage even their ad- 
 drefjes to God by prr.yer aright, without the Spirit. 
 For we know not what wefhould pray for as we ought : 
 but the Spirit itfelf maketh interccfjion for us. They 
 are like children putting their hand to a work, but 
 with fo little fkill, that they muft needs have one to 
 ftand over them, and direct them at every turn. 
 
 In difcourfing from this point, I (hall fliew, 
 
 I. What is implied in this truth. 
 
 II. Wherein believers are ready, through their 
 weaknefs, to miftake, go wrong, and mifmanage in 
 their prayers. 
 
 III. Lajtly, Apply. 
 
 L I fhall {hew what is implied in this truth . It implies, 
 Y 2 1. That 
 
256 Of Believers Unjkilfulnefs to pray aright. 
 
 1. That they are not of themfelves able for what 
 is to be done and borne in the Chriftian life, 2 Cor. 
 iii. 5. 80 far from it, that they do not well know what 
 is necefTary for their help, what to feek of God for 
 that end, and how to feek it. If a duty is to be done, 
 a crofs to be borne, they are at a lofs there through 
 wcakaefs and infirmity j that fets them to their pray- 
 ers: but then they are at a lofs there again, they 
 know not what, and how to afk. 
 
 2 That the children of God are all praying per- 
 form, Zech. xii. jo. If they can fpeak at all, they 
 will fpeak to God by prayer : and even when they 
 either cannot fpeak, or have no accefs to fpeak, if 
 they have the exercife of judgement, they will pray 
 in their hearts, 1 Cor. xiv. 15. So the habitual ne- 
 glect cf prayer is none of the fpots of God's people. 
 There is no child fo unnatural, as to be ftill in his 
 father's prefence, and never to converfe wiih him. 
 
 «. A gift cf prayer, without the Spirit of prayer, 
 cannot be fuflkient to make one right prayer, that 
 will be acceptable to God, John iv. 24, Gifts of 
 prayer are beftowed on believers, as well as others: 
 but liill they know not what to pray for as they ought, 
 without the Spirit prompting them. The prayer that 
 is the mere exercife of a gift, may indeed be edify- 
 ing to the hearers, but cannot be acceptable to God. 
 
 4. Nay, habitual grace is not fufficient for praying 
 aright ; for ftill there is a neceffity of actual afliftance 
 from the Spirit, Pfal. Ixxx. iff. Quicken us, and w$ 
 •will call upon thy name. Life is not fufficient for ma- 
 king a difcourfe to our prince ; a man may have life, 
 and yet not be able to fpeak a word : but fome vigour 
 and livelinefs is necefTary to fuch a purpofe. So fpi- 
 ritual life never depaits wholly from the believer, 
 1 John iii. 9. but it mull be breathed en anew to lit 
 him for praying, Cant. iv. %ilt. New influences are 
 ftill necefTary; hence is the promife, If. xxvii. 3. / 
 •will water it every moment, 
 
 5. Laflly, Prayers are marred fo far as the Spirit 
 
 of 
 
Wherein Believers are apt to miflake, &c. 257 
 
 of God does not aflift the party in them ; they are 
 marred fo far in point of acceptance wiih God, Eph. 
 ii. 18. As no prayer can be accepted but through 
 ChriiVs interceflion, fo none will be ofr'tred to God 
 by the Interceflbr farther than it is the product of the 
 influence of his own Spirit. Nadab and Abihu's 
 hearth -fire offered with the incenie, was a coftly lef- 
 fon of this, Lev. x. i.,2. 3. So if, through the whole 
 prayer, the Spirit's ailiftance is wanting, the whole 
 will be unaccepted; if in any of it, that wherein it 
 is wanting will be fo. 
 
 II. The next head is to (hew, wherein believers are. 
 ready, through their weaknefs, to miitake, go wrongs 
 and mifmanage in their prayers. They are ready to 
 do fo both in the matter and manner of them. 
 
 Fir/?, In the matter of prayer, i¥s know not ivhat 
 to pray for. Even the things to be prayed for, they 
 are not fo well verfed in them, but they are ready to 
 go wrong therein. So that they need the Spirit's 
 teaching, to tell them and make them take up their 
 errand, when they are going and come, to God in 
 prayer j they need to be fet right, and kept right in. 
 the vtry matter of prayer. Their weaknefs in this 
 point appears, in that, 
 
 1. They are apt to pray againft their own mercy, 
 Thus did Job, chap vi. 8. 9, that I mi ^ht have my 
 requeji ! and that God would grant me the thing that 
 J long for ! even that it would pleafe God to dzfrroy 
 me ; th it he would let loofe his hand^ and cut me off. 
 When Satan was permitted to take all from him r 
 there was an exprefs referve of his life as the greater! 
 mercy : but he prays very earneftly againn: it, though 
 r*o doubt at long-run Job bleiTed God from his heart: 
 that he did not hear him in that. We are fo weak,, 
 that in God's difpenfations many times we take our 
 friends for our foes, and call what is for our good* 
 evil, as Jacob did when he faid, All ihcfe ih.n^s tire; 
 againji me, Gen. xiii. 3^. 
 
 X 2 , fc.The;, 
 
258 Wherein Believers are apt to miflake 
 
 2 . They are apt to feek what is not fo good, as 
 God has a mind to give them, 2 Cor. xii 8. 9. For 
 this thing I be/ought the Lord thrice, that it might de- 
 part from me. And he /aid unto me, My grace is Juf- 
 Jicient for thee. To be freed from the mefienger of 
 Satan was good, but to have God's grace poured in 
 fufficiently to maintain the combat, was better. And 
 therefore Paul upon reflection takes God's way to 
 have been better than what he himfelf propofed, ver. 
 9. Aloft gladly therefore will I rather glory in my in* 
 Jirmiiies, that the power of Chrijl may rejl upon me* 
 Narrow afking oft-times makes narrow receiving. It 
 fares with believers fometimes as with Joafh, 2 Kings 
 xiii. 18. 19. Eltjha faid unto him, Take the arrows : 
 and he took them. And he faid unto the king of lfrael, 
 Smite upon the ground : and he fmote thrice, and flay- 
 ed. And the man of God was wroth with him, and 
 faid, Thou Jhov.ldjl have /mitten Jive or fix times, then 
 had/1 tho-u fnkten Syrii till thou haljl confumed it : 
 whereas now thou foalt fmite Syria hut thrice. They 
 are ftraitened in their own bowels in afking, and 
 therefore they come not fpeed. 
 
 3. They are apt- to feek what would be for their hurt. 
 So did Jonah, when he wi/bed in himfelf to die, and 
 jald, It is better for vie to die than to live, chap. iv. 8. It 
 would have been very ill for Jonah to have died in foch 
 a bad frame and temper of fpiiit, as he was then in. 
 And if God had ftruck him immediately, it is like 
 he would immediately have changed his ncte. Da- 
 vid prayed fcr the life of the child, 2 Sam. xii. 16. 
 but God tock it away, for it would have been a li- 
 ving blot upon him. As a fooliih child feeks a knife 
 to play wiih, which he can do nothing with, but hurt 
 himfelf j io we are apt to feek from God, what in 
 mercy he keeps from us. 
 
 4. They are apt to feek food for their corrupt lufts 
 ?nd affections, Matth. xx. 20. 21. Then came to him the 
 irnther of Zebedeit childr&n, with hi r fans, worjlAp- 
 ping him j and defiring a certain thing of 'him. And 
 
 he 
 
in the Matter cf Prayer, 259 
 
 he faid unte her, What -wilt thou P She filth unto him. 
 Grant that thefe my two Jons may fit, the one on thy 
 right handy and the other on the left in thy king' 
 dom. James and John were tickled with a lufl of am- 
 bition, and they feek honour to fatisfy it. And it is 
 God's goodnefs to his people in fuch a cafe, not to 
 do with them, as he did with the lulling Ifraelites, 
 Pfal. cvi, 15. He gave them their requcjl, but fent 
 leannefs into their foul. Men may go wrong here, 
 and not fee their error, till the Lord correct it : for 
 they may take lufl for love, Luke ix. 54- 55. and fo 
 feek to feed their enemies whom they mould (tarve. 
 
 5. They are apt, through ignorance or inadvertency, 
 not to pray for what they really need for their cafe ; as 
 the children of Ifrael, when they went up to the houje 
 of Cody and afked counfel of God, and faid, Which of us 
 JJjall go up jirfl to the buttle againjl the children of 
 
 Benjamin ? Judg. xx. 18. To pray for God's prefence 
 with them, was not in their head : but that they 
 really needed it, they afterwards felt to their colt. 
 Many fad experiences praying people may have of 
 this, which may iliew the need of the Spirit's aiTiil:- 
 ance. Hence general and formal prayers, little fuit- 
 ed to the particular cafes and exigences of the party \ 
 which is but trifling in fo folemn and ferious a mat- 
 ter as prayer to God. 
 
 6. Though they do know and advert to it before 
 they go to prayer, they are ready to forget it in the 
 time. There is a forgetting of particular petrtions 
 defigned or coming of couife, which is an eifect of 
 the Spirit's influence : in that cafe the forgotten pe- 
 tition is fjom one's own fpirit, not from the Spirit of 
 God ; as in the inftance of the prodigal fon, Luke 
 xv. what he defigned to fay to his father, ver. 19. 
 Male me as one of thy hired fervantSf when he came 
 to him he forgets, ver. 21. There is fuch a forgetting 
 winch is an efTccl; of our own weaknefs : in that cafe 
 the petition forgotten is from the Spirit of GoJ, the 
 forgetting it from ourlcjves, iieb. ii. 1. Thus going 
 
 to 
 
160 Reafons of Believers being apt to mijlake 
 
 to God fometimes, we forget much of our errand, 
 whether by wandering of heart, or being left to our- 
 fclves in the matter. In a word, 
 
 7. La/lly, They are apt to pray for things not a- 
 greeable to the will of God, that there is neither pre- 
 cept nor promife for. The many petitions in which they 
 are not heard evince this ; beczui'eifwe afk any thing 
 according to his -willy he heireth us y 1 John v. 14. 
 There is fo much remains of corruption in the beft, 
 that it is hard even in our prayers to keep within tht 
 Com pats of what is agreeable to his will. 
 
 I fhall now endeavour to affign the reafons why 
 God's own children are fo apt to miltake and go 
 wrong even in the matter of prayer. 
 
 The great reafon is, the remains of darknefs that 
 are on the minds of the beft, while here, Job xxxvii. 
 19. Teach us ivhat wejballfay unto him ; for we can- 
 not order our fpeech by reafon of darknefs. It is true, 
 God's children are not in midnight- darknefe, but 
 their light is but a twilight, in which they are apt to 
 miftake their way, And the more fenfible they are 
 of this, the more need they will find of the Spirit's 
 help in prayer. More particularly, we know not 
 what we mould pray for, but are ready to go wrong 
 in the matter of prayer, 
 
 1, Becaufe we have at beft but little knowledge of 
 cur cwn cafe : and no wonder that they who are not 
 thoroughly acquainted with the nature of the difeafe^ 
 miftake as to the remedy. The blind man, Mark 
 \iii. 22. — 25. is an emblem of the natural man, the 
 true convert, and the glorified faint. The child of 
 God while here fees but in party 1 Cor. xiii. 1 2. 
 Every believer is a myftery, Cant. iii. 6. a myftery to 
 the world, a myftery to himfelf. There are many fclds 
 and plies in his cafe, which he himfelf cannot unfold .j 
 plies of grace, firvj temptation, danger, &e. 
 
 2. Little knowledge of what is good and beft for 
 us, Gen. xlii 36. We fee, the weakneis of under- 
 ftanding in children, makes them often to define of 
 
 parents 
 
in the Matter of Prayer, 261 
 
 parents what really is not for them : even fo it is 
 with God's children, and therefore it is fatherly love 
 that denies fome of their petitions ; as in the cafe of 
 Job, Jonah, and others. We are apt to think that 
 that is beft for us that is mod pleafant and mod eafy-r 
 but that is often a very deceitful uile. 
 
 3. Little acquaintance with the word, particularly 
 the commands and the promifes, the meafure of our 
 petitions. There is much need of the Spirit's help 
 in that matter, John xiv. 26. We are ready to mea- 
 fure our petitions rather by our own inclinations, than 
 by the word: and many read the Bible often, that 
 have but very little fkill of making a practical im- 
 provement thereof in their prayers, Mark x. 35. 37, 
 
 4 We are apt to take the fubtile cravings of luft 
 for the cravings of grace or innocent affection, Luke 
 ix. 54. 55. And thence good people unwittingly 
 are made interceiTors for theii fpiritual enemies ; which 
 if they did difcern, they would confefs their error, 
 and retract their requeft. Sin dwells in the believer 
 together with grace, and that fo clcfely, that the 
 language of the one is often taken for that of the other. 
 
 5, Believers are 'iable to prejudices, and wrong 
 notions of things, which they have drunk in from 
 their education, manner of life in the world, foe* 
 .Such was the difciples notion of the temporal king- 
 dom of Chrift, that was the fpiing of that ra(h pe- 
 tition of James and John, Mark x. 37. Grant unto 
 us that we may fit, one on thy right hand, and the 
 other on thy left hand in thy ghry. Such was that of 
 the cafe of Gentiles among the believing Jews, that 
 was the fpring of the offence taken at Peter, Acts 
 xi. 2. 3. They that were of the circumcifion contended 
 with him, faying, Thou wentejl in to men uncircum* 
 cifed, and didfi eat with them, An erring confeience 
 will miflead men under pretence of divine authority, 
 John xvi. 2. A£ts xxvL 9. No wonder then it form 
 wrong requefls in prayer, Luke ix. 54. 
 
 6. Laji/yy They are fubject to much confufion in 
 
 prayer* 
 
l6l Wherein Believers are apt to mi/lake 
 
 prayer, both through natural and fpiritual indifpofi- 
 tion, Pfal. ixxvii. 4. Hence they are ready as Job did, 
 chap, xxxviii. 2. to dark an counfei by words without 
 knowledge. The exercife of their very gift is not al- 
 ways ready at hand with them, far lefs the exercife of 
 their grace. An influence of the Spirit is neceffary, 
 both for the one and the other, An^d when it is 
 wanting, fo that they are in no c^fe for praying, no 
 wonder they know not what to pray for. 
 
 Secondly, Believers are ready to go wrong in the 
 manner of prayer : We know vot what we fiould pray 
 for as we ought. It is not in vain our Lord gave 
 his difciplcs a direction in that point, Mattb. vi. 9. 
 sifter this manner pray ve, c:c. 'The prayer may be 
 right as to the matter, that yet may be mifmanaged 
 in the manner of performance, 1 Chron. xv- 13. And 
 therefore there is need of the Spirit's help in this 
 point too; not only to teach us what, but how to 
 pray. Their weaknefs in this point appears, in that, 
 
 1. They are apt to flip the belt feafon for managing 
 their addrefs before the throne. Thomas milled an 
 opportunity of communion with Chrift, that left him 
 under the feet of unbelief, while the reft were deliver- 
 ed from theirs, John xx. 24. 25. The be ft feafon is, 
 when the fignal is given from heaven to the petitioner, 
 to come forward : fometimes the door is as it were cafl 
 open to him, and there is a fign given by ibme inward 
 motion of the Spirit, or fome providential call, mo- 
 ving him to come forward. The fpoufe miffed this, 
 Cant. v. 2. 3. J flee p, but my heart waketh, &c. 
 and (he fmarted for it, ver. 6. / opened to my Beloved, 
 but my Beloved had withdrawn himfelf, and was gone : 
 my foul j ailed when he f poke : I /ought him, but 1 could 
 vot find him ; 1 called him % but he gave me no an/wer. 
 Mofes was very careful to fall in with it immediate- 
 ly, Exod. xxxiv. 8. 9. And Mofes made hajle, and 
 bowed his head toward the earth, and worfhipped. 
 And he faid, If now I have found grace in thy fight, 
 Lord, let my Lord, 1 pray thee, go. among/I us (for 
 
 it 
 
in the Manner of Prayer. 263 
 
 it is a jliff -necked people ) and pardon our iniquity and 
 our fin^ and take us for thine inheritance. 
 
 2. They are apt to enter on prayer with a temper 
 of fpirit very unfit for fuch a holy exercife ; being ei- 
 ther entangled with worldly cares, or difcompofed 
 with unruly pafiions, Luke xxi, 34. 1 Tim. ii. 8. 
 They both make the fpirit of a man, like troubled 
 water, unfit to receive the image or the fun, unfit 
 for divine communications. Jonah's prayer behoved 
 to be marred when he was in a fret. Therefore the 
 apoftle exhorts married perfons to take heed to their 
 behaviour one towards another, that their prayers 
 might not he hindered, 1 Pet. iii. 7. nothing being 
 more apt to do it than domeflic jars, Mai. ii. 13. 
 
 3. They are apt to be formal, lifelefs, and cold- 
 rife in prayer, Cant. iii. 1. Rev. iii. 2. We are call- 
 ed to be fervent in fpirit , ferving the Lord. But 
 even where the fire of grace is in the hearth, unlefs it 
 be blown up by the influence of the Spirit of God, the 
 prayers will be mifmanaged, Pfal lxxx. 18. There 
 will be bands of iniquity on the heart, which they 
 will not be able to loofe, more than to diflblve the 
 ice with their breath : but where the Spirit of the 
 Lord is, there is the liberty. 
 
 4 Their hearts are apt to wander in duty, and 
 will do fo if the Spirit fix them not. Therefore Da- 
 vid prays, Unite my heart to fear thy name, Pfal. 
 lxxxvi. 11. When Abraham had divided the car- 
 cafes, the fowls came down on them : fo when one is 
 converfing with God, evil fpirits will be at work, to 
 call in fomething that may divert him from the pre- 
 fent duty, Rom. vii. 21. Many a prayer is loit this 
 way, while the heart (tats away after fome other thing 
 than what it fhould then be on. 
 
 5. They aie apt to content themfelves with exer- 
 cifing their gift, without fexercifrri*g their grace. There- 
 fore Paul warns the Ephelians, chap. vi. 18. to pray 
 always with all prayer and J up plication in the Spirit^ 
 and to watch thereunto with all perfeverance. Hence 
 
 many 
 
264 Wherein Believers are apt to viiflakc 
 
 many petitions, confemons, thankfgivings, all of 
 them juft; yet loft, for want of fui table affections 
 coming along with them. For it is the exercife of 
 praying graces, reverence, faith, love, humility, isc» 
 and not the exercife of praying gifts without them, 
 that is pleafing to God. 
 
 6. They are apt to difproportion their concern to 
 the weight of the matters they pray for. This is care- 
 fully guarded again ft in the Lord's prayer, Matth vi. 
 f. &c, where the glory of God has the firft place, 
 and there is but one petition for temporals, and two 
 for fpirituals. But how ready are we to be more con- 
 cerned for our own intereft, than for the honour of 
 God ; more fervent for temporal, than for fpiritual 
 mercies ? This makes the prayers like the legs of the 
 lame that are not equal, the affection being difpro- 
 portioned to the matter. 
 
 7. They are apt to be too peremptory in circum- 
 ftances, without leaving a due latitude to fovereignty. 
 That is limiting the holy One of Ifrael. This is often 
 done as to time, the timing of mercies, in which we 
 are too apt to take upon us to prefcribe to the fove- 
 reign Manager, John ii. 3. 4. as to the manner of 
 bringing about a mercy, which, fhort- lighted as we 
 are, we are very ready to determine. And the fame 
 may be faid as to the meafure of mercies. 
 
 8. They are apt to mix their own wild fire with 
 the holy fire in prayer. So did the difciples, Mark 
 iv. 38. when they fay, Majicr> careji thou not that we 
 perijlo ? The language of pafiion is fometimes mix- 
 ed with the language of grace in the prayers of 
 faints ; which when they difcern, they will be ready 
 to correct, Pfal. lxxvii. 7. — 10. Hence there are 
 expreflions of faints unto God, recorded in fcripture, 
 not for our imitation, but for cur warning of thiy cor- 
 rupt bias of the heart, as Job xxx. 2 1. Thou art be~ 
 come cruel to me : with by jtrov.g hand thou oppofeji 
 thxfilf again ft me. Jer. xv. 18. Why is my pain per* 
 petual f and my wound incurable, which rejujeth to be 
 
 heated t 
 
in the Manner of Prayer* 265 
 
 healed ? •wilt thou be altogether unto me as a liar, and 
 as waters that fail ? Theie he looks on as the ravings 
 of his fick children. 
 
 9. They are apt to lay too much weight of their 
 acceptance in their prayers, on what will bear none 
 of it. It is certain, that there is nothing will bear 
 any weight of that, but the merit and' interceilion of 
 Jefus Chrift, Rev. viii. 4. But the natural bias of 
 the heart lies another way, to lay weight on the very 
 performance of the duty, and the way how it is per- 
 formed, as with fuch affection, pointednefs, length, 
 nay the very voice, as infignificant a thing as it is 
 before the Lord. Hence our Lord cautions againfl: 
 vfmg vain repetitions in prayer, as the Heathen do : 
 for they think (fays he) that theyjljallbe heard for their 
 much [peaking, Matth. vi. 7. And that the Heathen 
 laid much ftrefs on a loud voice in prayer, appears 
 from what Pharaoh fays to Moles, Exod. ix. 28. Heb. 
 Make ye fupplication to the Lord, and much, i. e. 
 Make much fupplication. Compare 1 Kings xviii, 
 28. where it is faid of Baal's prophets, that they 
 cried aloud. There are remains of that legal bias in 
 the hearts of God's own children, Matth. xix. 27. 
 And it is only by the Spirit that faints are brought to 
 lay their whole weight on Jefus Chrift, Eph. ii. 18. 
 Phil. iii. 3. Otherwife their deceitful hearts will be 
 found difpofed to flip afide that way, they being very 
 ready to believe the acceptance of fome fluent prayer 
 of theirs, and hard to believe the acceptance of one 
 that goes not fo fluently though ferioufly -, yet the 
 blood of Jefus is ftill the fame fecurity. 
 
 10. Lafily, They are apt to faint and give over, 
 upon the Lord's delaying to anfwer; whereas it is a 
 chief piece of right management of bufinefs at the 
 court of heaven, refolutely to infift and hang on, 
 Luke xviii. 1.8.* We are naturally hafty, and long 
 
 * See fome excellent fermqns of the authors on this fijbje# in 
 the nrft volume of Sermons and difcourfes, fiift published irr' 175-3. 
 
 Z trials 
 
266 Reafons of mijlaking in the Manner of Prayer. 
 
 trials are apt to run us out of breath. There is need 
 of much faith, that patience may have her perfect 
 work: and that is not to be reached without the help 
 of the Spirit, Rom. xv. 13. 
 
 1 (hall now give the reafons why believers are fo apt 
 to go wrong in the manner of prayer. They are the 
 following. 
 
 !. Becaufe of the fublimity of the work, that is fo far 
 above our reach, that we can by no means know how 
 to manage it, but as we are taught by him with whom 
 we have to do in it. To fay a prayer in a formal 
 uttering of words, is no fuch hard work indeed. But 
 rightly to manage an addrefs at the throne of heaven, 
 on which fits the Sovereign Majefty ; and that about 
 the weightier!: of all concerns ; is fuch fublime work, 
 that it pafTes the Ikill of the greateft orator on earth, 
 to do it without the Spirit, Eccl. v. 1. 2. Were any 
 of us to go on bufinefs to our earthly king, would we 
 not need to be directed by fome knowing the way of 
 the court ? How much more do we Heed direction 
 from the Holy Spirit in our addreiles to the throne of 
 grace ? 
 
 2. Becaufe of the remains of corruption that yet 
 hang about them, Rom. vii. 24. This is a clog at 
 their heels at all times, and will not mifs to exert it- 
 felf in holy duties, ver. 21. When I would do good \ 
 evil is prefent with me. There is much darknefs 
 yet in the minds of the bell, as to fplritual things: 
 no wonder they know not how to pray as they ought. 
 Much perverfenefs there is in the will, both with re- 
 fpecl. to God's precepts and providences. There is 
 much carnality and dilbrder in the affections, as they 
 all foundly feel, that are concerned to get the heart 
 fit for praying, kept right in it, and kept right after it. 
 
 3. Becaufe there is a fubtite adverfary bufy to mar 
 them in that their work, Zech. iii. 1. He well knows 
 that all the hope in their cafe is from the divine help; 
 and therefore while they are before the throne of 
 
 mercy, 
 
Addrefs to prayerlefs unconverted Perfons. 267 
 s\ 
 mercy, he will beftir himfelf efFe&ually to mar their 
 application. He is an enemy to prayer, and there- 
 fore he will keep back from it if he can ; if he can- 
 not, he will do his utmofl: to mar it. 
 
 4. Lajilyy Becaufe of the weaknefs of grace in 
 them. Grace difpofes men to pray, Zech. xii. 10. 
 But the weaknefs of that grace leaves them in hazard 
 of mifmanaging in it. Sometimes it is not in exer- 
 cife ; at bed it is but weak, and mixed with corrup- 
 tion, in the ftruggle with which it will be overcome, 
 if the Spirit come not in to its help. 
 
 I (hall now make fome practical improvement. 
 
 This doctrine may be of ufe, both unto ftrangers 
 to God, and to his own children. And, 
 
 FIRST, Ye that are {"hangers to God, yet in your 
 natural ftate, without the Spirit, and therefore chil- 
 dren of Satan, we may take you up in thefe two forts 
 to be fpoke to, viz. prayerlefs natural perfons, and 
 praying natural perfons. 
 
 Firft) Prayerlefs natural unconverted perfons, fuch 
 as are living in the ftate they were born in, and with- 
 al living without praying to the Gcd that made them. 
 1 have two things to fay to you from this doclrine. 
 
 1. Learn from it, that this prayerlefs life of yours 
 declares your cafe a very fad one. It declares you, 
 
 (1.) None of God's children ; for whatever mif- 
 managements of it they fall into, they all pra&ife the 
 duty of prayer. Sb of you that is verified, Deut. 
 xxxii. 5. Their fpot is not the fpot of his children. 
 And if fo, ye are the children of the devil, John 
 viii. 44. of the family of hell. And his pcfleffion of 
 you remains undifturbed to this day, fmce ye have 
 never been fo far awakened, as to let you to, and keep 
 you at prayer. 
 
 (2.) Without the Spirit of God, Jude 19. And 
 
 being without the Spirit, ye are fpiritually dead in 
 
 fin; for fo are all naturally, Eph. ii. 1. and it is the 
 
 Spirit that quickeneth, John vi. 6$. So that whofo- 
 
 Z 2 ever 
 
2 68 Adurefs to praying unconverted Perfons* 
 
 ever are without the Spirit are dead ftill. You are 
 then dead fouls in living bodies. It is plain you are 
 dead, for your fpeech is laid, your fenfes are gone, 
 there is no moving nor breathing towards God in- 
 you, and the Spirit of life is departed from you. 
 
 2. Be exhorted from it to reform, And, 
 
 (i.) Set about prayer, i ThefT. v. 17. Remember 
 ye are God's creatures, and therefore obliged to wor- 
 fhip him. Ye are men, and not beads, and therefore 
 fhould diftinguifh yourfelves from them by religion, 
 If. xlvi. 8. Ye have fouls that will not die, and 
 therefore ye mould be concerned to pray for them, 
 that ye live not in eternal mifery. 
 
 (2.) Be concerned to partake of the Spirit, and 
 come to Chrift for that end, who hath the /even Spi~ 
 rits of God % Rev. iii. 1. Ye fay ye cannot pray. If 
 the Spirit of Chrift were in you, it would not be fo, 
 Zech. xii. 10. Gal. iv. 6. Ye fay, ye have no time 
 for prayer, or ye have no place to pray in. If the 
 Spirit cf Chrift were in you, ye would have a heart 
 to pray ; and if ye had the heart for it, ye would find 
 both time and place. 
 
 Secondly, Praying natural unconverted perfons- 
 People maybe praying perfons, and yet in the gall of 
 bitternefs, and none of God's children : praying per- 
 fons, and yet profane, If. i. 15. 16. formal hypocrites, 
 Matth. xxiii. 14. 27. 28. They may have a gift of 
 prayer, that^are void of the Spirit and grace of prayer. 
 To fuch I would fay from this doctrine, Then, 
 
 1. Certainly ye can pray none at all aright ; an 
 evidence of which is, All your prayers are rejected 
 of God, Prov. xv. 8. John ix. 31. If God's own 
 children cannot pray aright without the Spirit, how 
 is it poffrble ye mould do fo, who neither have the 
 Spirit, nor yet are children of God ? If the weak man 
 cannot go without help, fure the man void of life 
 cannot move at all. View your own cafe in the cafe 
 of the true faint, and think, if it be fo in the green 
 fcree, what mud it be in the dry. They are God's 
 
 children, 
 
Addrefs to fraying unconverted Perjpns. 269 
 
 children, yet cannot pray aright to their Father with- 
 out the Spirit : how much lefs can ye who are none 
 of his family, and therefore never have the Spirit ? 
 They always have the Spirit dwelling in them as a 
 Spirit of life, yet cannot pray aright without ac~T.ua! 
 influence from him : how then can ye ever pray a- 
 right, who are fo far from his actual influence, that 
 he is not fo much as in you, fince ye are not in Chi id ?: 
 Hence, 
 
 (1.) Your praying, though continued never fo ma- 
 ny years, without coming to Chrift by faith, is but. 
 like fo many ciphers, which being without a figure at 
 their head, the value is juft nought. There is never 
 one right or acceptable prayer among them all, Heb. 
 xi. 6. They are all loft labour. And fuch a life of 
 duties is but a wandering in the wildernefs of duties, 
 like Ifrael's wandering forty years in the wildernefs,- 
 where they died at length, and never entered Canaan. 
 
 (2.) All your prayers are turned to /:/z, Pfal. cix. 
 7. If ye have never prayed, aright, ye have always 
 prayed wrong, fpiiled and marred that duty, profa- 
 ned that holy ordinance. And fo what ye reckon fo- 
 much praying to God, God will reckon fo much ta- 
 king of his name in vain, for which- he will not hold 
 you guiltlefs. Wherefore, let praying perfons I00L 
 well to their ftate. 
 
 2. Think not much of your gifts of prayer, for a; 
 gift of prayer will go fhort way before God. , If it 
 were never fuch a ready, full, and taking gift, if 
 cannot make a man pray one petition aright without 
 the Spirit, John iv. 24. Yet how are men puffed: 
 up with' fuch a gift, that have it, and have not grace 
 to keep them humble under it ? They think. them - 
 felves fomething on the account of their gift, while 
 God knows they are nothing, as beingwithout the Spi- 
 rit ; for they fee wherein they excel others, but leer 
 not wherein they come fhort of true prayer in the 
 fight of God, Gal. vi, 3. 4. I have four things o 
 fay of a gift of prayer, without the Spirit of prayer. 
 
 Z 3. 00. la 
 
270 Addrefs to praying unconverted Perfons. 
 
 (1.) It is a good gift of God indeed, Jam. i. 17. But 
 it is but a left-hand gift, which may be loft and ta- 
 ken away again from him that has it now, Zech. xi. 
 ult. Wo to the idolfhepherd that leaveth the flock : the 
 /word Jhall be upon his arm, and upon his right eye 7 
 his arm Jhall be clean dried up> and his right eye /hall 
 be utterly darkened ; compared with John x. 12. for the 
 prophecy relates to the fcribes and Pharifees. It is of 
 that fort that is common to Chrift's fheep and the 
 devil's goats. The Spirit of prayer is a grace-gift, a 
 right hand gift, which can never be quite loft, Rom. 
 xi. 29. For the gifts and calling of God are 'without re' 
 pentance. 
 
 (2.) It may be ufeful to others for the profit of 
 their fouls, but in that refpe£l it is ufelefs to your- 
 felves, 1 Cor. xiii. 1. 2. 3. Others may have com- 
 munion with God in your exercife of your gift, but 
 you yourfelf can have none, Prov. xv. 8. Gifts are 
 bellowed on hypocrites for the good and behoof of 
 the faints, as the purfe-bearer to a young prince gets 
 his purfe filled, to anfwer the needs of the prince, 
 1 Cor. iii. 21. 22. 23. The raven, though an un- 
 clean creature, was employed to feed Elijah. The 
 gift the carpenters had that built the ark, was of ufe 
 to the faving of Noah and his family, but they them- 
 felves perifhed in the delugt, for all their fkill of ark- 
 building. 
 
 (3 ) It cannot but be hurtful to your own fouls ; 
 which hurtfulnefs is not from the good gift itfelf, but 
 from the light and foolifn heart it is lodged in, Prov. 
 i 32. The very gofpel, 2 Cor. ii. 16. is hurtful 
 that way ; yea Chrift himfelf is a ftumbling-block by 
 that means. A man with a gift of prayer, without 
 the Spirit, is like a fhip without ballalt j the more 
 fail fhe has, fhe is in the greater danger of being 
 overwhelmed. 
 
 (4.) You may peiifh forever, for all that gift. 
 Judas had a gift of praying doubtlefs giver- him with 
 the gift of preaching j yet for all it he fell from his 
 
 miniftry, 
 
Addrefs U God's own Children, 271 
 
 miniftry, and is gone to his own place, Afts i. 25. 
 The light of a gift without the warmth of the Spirit 
 of grace, fervesr to fhcw the way to outer darknefs. 
 And fuch a gift will aggravate the condemnation of 
 the pofleflbr, being like a bag of gold on a drowning 
 man, that makes him only to link the fooner and the 
 deeper. 
 
 3. Lq/lly, Come forward then another ftep in reli- 
 gion, and be concerned for a higher attainment in 
 it, than ye have yet reached. Ye have come the 
 length of praying, that is good, but it is not all : if 
 ye (tick there, ye perifh : Come forward to Chrift, 
 out of all confidence in your prayers, by believing 
 uniting with the Son of God. Ye have attained to 
 the gift of prayer : come forward till ye reach the 
 Spirit of prayer, which Chrift communicates to all 
 his members, John i. 12. with Gal. iv. 6. 
 
 SECONDLY, Ye that are God's own children, 
 to you I would fay, 
 
 I. Surely many a mifmanaged prayer hath gone 
 through your mouths, fo that ye may fay, We arc all 
 as an unclean things and all our right eoufneffes are as 
 filthy rags, If. lxiv. 6. So much prayer as has been 
 made by you without the Spirit, fo much mifma-* 
 naged unacceptable prayer has there been, for which 
 ye need pardon. Ye may here view, 
 
 (1.) The many prayers of yours, that have been 
 the mere lifelefs exercife of a gift, without the Spirit 
 from the beginning of them to the end. All which 
 have been loft prayers by the lump. Since ye were 
 acquainted with Chrift, ye have kept a conftant courfe 
 of praying daily : but at this rate it will be found 
 there have been many days, and perhaps weeks and 
 months, wherein ye have prayed none at all aright 
 and acceptably. So that if ye feek your prayers in 
 heaven, which ye think ye have fent thither, it will 
 be found that many of them never came there ; they 
 wanted the wings of the Spirit's influences, and fo 
 fell upon the earth, and are loft, 
 
 (*•) Th« 
 
27 2 Addrefs to God's own Children. 
 
 (2.) The many parts of fome of your prayers, and' 
 fome parts of the beft of them, that have been the 
 mere product of your own fpirits, and not of the 
 Spirit of God. How much of the prayer has been 
 over many times, ere your lips have been touched 
 with the live-coal? And perhaps ere ye have done, 
 ye have quenched the coal, provoked the Spiiit to- 
 depart And when it has been beft with you, the 
 deceitful heart has made a finful mixture in it. At 
 this rate feeking many a long prayer before the throne, 
 ye would find that but a fhort part of it came thither ; 
 perhaps but a few fentences. For alas ! the fkin and 
 dung of our facrifices are often more bulk, than the 
 flefh that comes on the altar. 
 
 2. Be humbled under a fenfe of your mifmanage- 
 ments in the prayers ye have prayed all along to this 
 day j for in many things we offend all. Jam. iii. 2. 
 See the need ye have of the blood of Chiift to purge 
 away the guilt of your prayers, and apply it by faith 
 for that end, Rev. vii. 14. Lament the too little 
 concern ye have had to get the Spirit's help to your 
 praying, and fee for the pardon thereof. 
 
 3. La/l/y, Learn that praying is a more folemn fe- 
 rious work than it is generally looked on to be; and 
 that it is not fuch an eafy thing to pray to purpofe r 
 as we are apt to imagine. Take thefe three warn- 
 ings then. 
 
 (1.) Truft not to your gift of prayer, neither be 
 vain of it, Prov iii. 5. 1 Cor. i nit. Oh \ it is fad 
 to think of that vanity, and airinefs, and felf feeking 
 that is to be found in fome people's exercife of their 
 praying gift. It is an argument that the perfon for- 
 gets both God and himfelf And nothing can be 
 more contrary to the help of the Spirit in prayer. 
 The heart is deceitful in this point, and we have 
 need to watch it. 
 
 (2.) Truft not to your frame. One may have a 
 good frame before he go to prayer, and yet when he 
 comes to the work, may not find his hands; hence 
 
 often 
 
Of fraying aright. 273 
 
 often lead is got when moft is expe&ed ; becaufe it 
 i-s expected rather on what we have, than what we look 
 for from the Spirit. A peifon may have a good 
 frame in prayer, that may quickly leave him ; the 
 wheels of the foul in fwift motion, may fuddenly flop, 
 2 Tim. ii. 1. Prov. xxviii 26. 
 
 (3.) When ye go to prayer, be imprefTed with a 
 fenfe of your inability to manage it aright, Jofh. 
 xxiv. 19. and then, and all along in prayer, lay your- 
 felves open, and look for the help of the Spirit. Lay 
 the facrifice on the altar, and look to the Lord for 
 fire from heaven to confume it, as Elijah did, 1 Kings 
 xviii. 33. 37. 38. The Spirit is that fire. 
 
 I proceed to another do£trine from the text. 
 
 DocT. IV. All our praying aright is fo far done by 
 the help of the Spirit^ that it is jujlly reckoned his 
 ixjorky his making inter cejfion for us. 
 
 In handling this point, I (hall fhew, 
 
 I. What is to be underilood by praying aright. 
 
 II. That all our praying aright is done by the help 
 of the Spirit. 
 
 III. In what refpe&s our praying aright is fo far 
 done by the help of the Spirit, that it is juftly reckon- 
 ed his work. 
 
 IV. What is the Spirit's work in our praying a« 
 right, or what his making interceflion for us is. 
 
 V. Lajlly, Apply the whole. 
 
 I.T am to (hew what is to be underftood by pray- 
 ing aright. 
 
 Negatively^ 1. It is not praying aright in a legal 
 fenfe, without any imperfection in the eye of the law, 
 attending the prayer. There was never a prayer in 
 the world, of that fort, fince Adam's fall, except the 
 prayers of the man Chrift. The befl prayers of the 
 belt faints have always been attended with blemifhes 
 
 vifible 
 
274 What to be under]} ood by praying aright* 
 
 viftble to the eyes of God, though not to our?, If. 
 lxiv. 6. Such praying is our duty indeed, Matth. v. 
 ult. but the attainment of none in this life, by any 
 meafure of grace to be expected, Phil. iii. 12. 
 
 2. It is not praying aright in a moral fenfe, where- 
 in the mcft rigid hearer can difcern nothing contrary 
 to the precepts of molality. A prayer may be fo far 
 right, as no unlawful thing may be prayed for in it, 
 and yet be naught, Luke xviii. 1 1. The matter may 
 be very good, where the manner of praying fpoils all. 
 If that were enough, the book-prayers of formal ids 
 would be fufficient help in fome cafes to pray aright. 
 
 3. It is not praying aright in a rhetorical fenfe, a 
 well- worded prayer, with a fuitable delivery. Words, 
 voice, and gefture, are of little moment before God, 
 1 Sam. xvi. 7 1 Cor. ii. 4. It may be a right prayer, 
 where the expieflion is far from being polite, where 
 fentences are broken off before they make a complete 
 fenfe, as in Pfal. vi. 3. My foul is alfofore vexed : but 
 thou, Lord, hew long ? The Lord himfelf knows 
 what is the mind of the Spirit, though the words do 
 not fully exprefs it. And where all thefe things are 
 accurate and exa£t, the prayer may be all wrong be- 
 fore God : where there is not a wrong word, there 
 may not be one right affeclion. 
 
 Pofitively, It is praying aright in an evangelical 
 fenfe, fo that in the eye of the gofpel it pafTes as ac- 
 ceptable prayer before the throne. This implies two 
 things. 
 
 1. Sincerity in prayer, 1 Chron. xxix. 17. in op- 
 pofition to formality and hypocrify, 2 Tim. iii. 5. 
 Pfal. xvii. 1. The righteous God loveth uprightnefs 
 of heart in duty, Prov. xv. 8 ; and though there may 
 be many blemifhes in the duty, where the man is fin- 
 cere in it, the Lord will regard it, notwithstanding 
 of tbefe blemifhes. Hereby the heart is really for 
 God as the chief good, and goes along "with the tongue 
 in prayer. 
 
 2. A 
 
What to be tinderjlood by praying aright, 2j$ 
 
 2. A perfection of parts in prayer, though not of 
 -degrees. That is to fay, Praying aright is, 
 
 ( t ,.) Praying for things agreeable to God's will re- 
 vealed in his word of command or promife, i John 
 v. 14. Nothing can make praying for things without 
 the compafs of the command and promife, to be pray- 
 ing aright. For there faith has nothing to bottom it- 
 felf upon ; and without faith it is impojfible to pleafc 
 Gody Heb. xi. 6. 
 
 (2.) Praying in a right manner in a gofpel-fenfe, 
 Jer. xxix. 13. Ye Jballfeek w, and find me, when ye 
 jhallfe arch for me with ail your heart. Hereunto are 
 required praying graces and affections in exercife, as 
 faith, fervency, humility, reverence, and the like. 
 Thefe are the foul and life of prayer ; whereas the 
 expreffions of the lips are but the body of it. Where 
 thefe are wanting, the duty will be reckoned but 
 bodily exercife, 1 Tim. iv. 8. 
 
 Such praying is right in lb far as it is acceptable 
 in the fight of God, i. e. capable of being accepted 
 according to the rule of the gofpel. It is a faciifice 
 fit to be laid on God's altar; a prayer which may be 
 put in the Mediator's hand, that through his inter- 
 ceflion it may be actually accepted. For it is not any 
 thing in our prayers themfelves for which they are ac- 
 cepted, but only the interceffion of Chrift, for the 
 beft things in them are mixed with fin. Only fuch 
 prayers are fit to be put in the Mediator's hands, and 
 he will take them off the finner's hand to prefent 
 them to the Father, and the Father will accept them 
 at his hand : whereas other forts of prayer, wherein 
 the petitioner is not fincere, or where they are wrong 
 as to the matter of them, or are not made in the right 
 manner, they cannot come into the Mediator's hand, 
 he will never prefent them for acceptance ; and £6 it 
 is impomblc they can be accepted. 
 
 Hence it is evident, that none who are out of 
 Chrift, unregenerate 5 unconverted, can at all pray 
 aright, or pray as they ought. For what fince- 
 
 rity 
 
276 All praying aright done by the Help of the Spirit. 
 
 rity can be there, where converting grace has ne- 
 ver touched ? What faith, fervency, or humility, 
 can be exercifed by unbelievers dead in fin, whofe 
 ftony heart is not yet removed ? Therefore the form 
 of prayer, Matth. vi. begins, Our Father, &c {hew- 
 ing that none can pray aright or acceptably but God's 
 own children, or thole who have an intereft in him 
 as their Father •, and it is the Spirit that teaches them 
 fo, Gal. iv. 6. 
 
 II. I am next to mew, that all our praying aright 
 is done by the help of the Spirit. This is to be un- 
 derstood as comprehending thefe two things. 
 
 1. It is done by the help of the Spirit indwelling 
 in us, Gal. iv 6. Ye are not to think that the Spi- 
 rit as an external ?gent helps U3 to pray aright : nay 
 but the Spirit helping to pray is, as a Spirit of life, 
 dwelling in the man as a member of Chrift, 1 John 
 ii. 27. So that till we have the Spirit dwelling in 
 us, we can never pray aright. 
 
 2. It is done by the help of the indwelling Spirit 
 actually influencing us, Gal. iv. 6. crying, Abba % 
 Father, i. e. fo influencing us as to make us cry. 
 Even the indwelling of the Spirit is not enough for 
 that effect : but there is requifue an agency of the 
 Spirit in us, whereby we may be acted in prayer 5 
 which is called the blowing of the -wind, John iii. 8. 
 Cant. iv. ult. 
 
 Now that all our praying aright is done by the help 
 of the Spirit indwelling and influencing, is clear, 
 
 I. From fcripture-teftimony. The Spirit is the 
 author of our whole falsification, whereof praying 
 aright is a part, 2 ThefT. ii. 13. particularly, of all 
 our acceptable wotfhip, Phil. iii. 3. It is by him we 
 haveaccefs to God in worfnip, Eph.ii. 18. And pray- 
 er by name, if of the right fort, is owing to his help, 
 Eph. vi. 18, and that as an indwelling Spirit, a Spi- 
 rit of adoption, Pxom. viii. 15. with Gal. iv. 6. and 
 an influencing Spirit, 1 ThefT. v. 17. 18. 19. 
 
 2. We 
 
All praying aright done by the Help of the Spirit. 277 
 
 2. We are fpiritually dead without the Spirit in- 
 dwelling, and fpiritually afleep without the Spiiit 
 influencing, Eph. ii. 1. Cant. v. 2. Neither a dead 
 man, nor a fleeping man, is fit to prefent a fupplica- 
 tion to the king : fo neither is a dead iinner, nor a 
 fleeping faint, capable to pray aright. The former, 
 praying, is like a ghoff. walking and talking j the 
 latter, like a man fpeaking through his fleep. It is 
 the Spirit that quickens the dead foul, John vi. 63. 
 who coming to dwell in the heart makes the firft re- 
 furre&ion : and it is he alfo who awakens the fleep- 
 ing faint, Cant. v. 4. 
 
 3. There is no praying aright without fanclifying 
 grace, nor without that grace in exercife, John ix. 
 31. Cant. iii. 1. Where fanclifying grace is not, the 
 filth and pollution of fin remains, and defiles all, 
 Tit. i. 15. So that fuch a man's praying is like the 
 opening of an unripe grave, Rom. iii. 13. Accord- 
 ingly the praying Pharifees are called ivhited fepul- 
 ckres> Matth. xxiii. 27. Where grace is not in ex- 
 ercife, there is incenfe indeed, but no pillar of fmcke 
 afcending from it to heaven j fpikenard indeed, but 
 no fmell thereof. Now it is the indwelling Spirit 
 that works fanctifying grace, 2 ThelT. ii. 13. puts 
 that grace in exercife, Cant. iv. 16. and fo fits men 
 to pray, Zech. xii. 10. 
 
 4. Lafi/y, To praying aright is required light and 
 warmth, a light of the mind, and warmth of affections ; 
 the former for the matter, the latter for the manner. 
 And it is a falfe light and warmth that makes fome 
 natural men think, that fometimes they pray aright, 
 If. lviii. 2. But all genuine light, and vital warmth, 
 comes from the Spirit, Eph. i. 17. 18. 2 Tim. i. 7. 
 Hence the emblem of the virtue of the Holy Spirit 
 was cloven tongues, like as 0/ Jire, A&s ii. 3. 4. 
 And the effe£l thereof is fomeway compared with 
 that of drunkennefs, (which excufes it no more, than 
 ChrifYs being compared to a thief excufes fteaiing, 
 Rev. xvi. 15.)? for » s tne Hquor being received to 
 
 A a excels. 
 
278 How cur praying aright is the Spirit's Work. 
 
 excefs, influences the man, fo that things come in 
 his head which otherwife would not, and the affec- 
 tions and paflions are wrought up by it, Prov. xxiii. 
 33. fo the Spirit indwelling and influencing, prefents 
 to the mind matter of prayer, and works up the af- 
 fections fill cable thereto, Eph. v. 18. 19. Cant, vii, 9. 
 
 III. I {hall (hew in what refpe£ts our praying aright 
 is fo far done by the help of the Spirit, that it is juft- 
 ly reckoned his work. That it is fo reckoned in 
 fcripture, is evident from the text, where his inter- 
 ceding for us with growings, cannot be undcrftood 
 of himielf as the fubjeft, but of us, according to the 
 analogy of faith. It is plain alfo from Gal. iv. 6. 
 Becauje ye are fons, God hath fent forth the Spirit of 
 his Son into your hearts, crying, Abba, Father. Now 
 the Spirit's crying, Abba, Father , is meant certain- 
 ly of our crying (o, by the help of the Spirit, not of 
 a crying whereof the Spirit is the fubjecl: ; for God 
 is not the Father of the Spirit, bec.aufe it is the fe- 
 cond perfon, and not the third, who is the Son of 
 God ; and Fathei and Son are the relatives. And 
 thus the apotlle explains it, Horn. viii. 15. Te have 
 received the Spirit of adoption, w hereby we cry, Abba % 
 Father* Now the reafons of this are, 
 
 1. Becaufe all that is right in our prayers is from 
 the Spirit, and all that is wrong in them from our- 
 felves, either as to matter 01 manner, 1 Cor. xii. 1 1. 
 i Pet. i. 22. with 2 Cor Hi. 5. In the incenfe of 
 our prayers there is fmcke that goes up towards hea- 
 ven, afhes that remain behind on the earth •, it is the 
 fire from the altar that fends up the fmoke, it is the 
 earthly nature of the incenfe that occafions the afhes. 
 The flefh of any fuch fpiritual facrifice is wholly ow- 
 ing to the Spirit, me fkin and dung is our own, and 
 ours only. Therefore all our right praying is juftly 
 reckoned the Spirit's work. 
 
 2. None pray aright but as they are members of 
 Chrift, and children of God, Gal. iv. 6. Rom. viii. 
 
 *5- 
 
How our praying aright is the Spirit's I fork. 27^ 
 
 15. John xv. 5. Now it is the Holy Spirit of the 
 Head that dwells in and annates all the members act- 
 ing as members, 1 Cor. xii. it. 12. Therefore as 
 the foul fees by the eye, and hears by the ear ; fo 
 whatfoever the members of Chrilt do aught as mem- 
 bers, is jtiitly afcribed to the Spirit that actuates the 
 myftical body, and is the Spirit of adoption. But 
 there may be a defect m feeing by the eye, and hear* 
 ing by the ear : thefe are not to be afcribed to the 
 foul, but to fome difeafe in the eye or ear : So what- 
 ever defects may be in the members of Chrift, thefe 
 are not to be afcribed to the Spiiit, but to the re- 
 mains of corruption with them, and their itate of im- 
 perfection while here. 
 
 3. The Spirit is the principal caufe of our praying 
 aright, we are but the mitrumenta! caufcs of it. The 
 act of praying in heart and exprefiion is done by us : 
 but the grace, ability, frame for prayer, and the ex- 
 citing and'biitiging forth into exetcite that grace and 
 ability, is from the Spirit, Phil. ii. 12 13. Hence 
 prayer is faid to be inwrought in us, jam. v. 16. If 
 the wind blow not, the fpices fend not forth their 
 pleafant fmell, Cant. iv. 16. As the found of the 
 horn ceafes as foon as one ceafes to wind it; fo does 
 our praying aright on the withdrawing of the Spirit, 
 2 Gor. iii. 5. 
 
 4. Lajilyj All our praying graces, as all others, are 
 in their exercife the product of the Spirit, and his 
 woik in us, Gal. v. 22. 23. There is a root and (lock 
 of grace in the believer, implanted and preferved by 
 the Spirit, I John iii. 9. In prayer thefe are brought 
 forth into exercife, the man a£ts faith, love, 6r. and 
 therein the foul of prayer lies : but look on them as 
 they are fo brought forth from the flock, and they 
 are the fruit of the Spirit, though the believer is the 
 tree they hang on. For the Spirit is the vital fructi- 
 fying fap of the trees of righteoufnefs, If. xliv. 3. J. 
 Thus the holy luftings, longings, and defires of a 
 believer againtt fin, are called the Spirit's luJHn^ % 
 
 A a 2 Gai. 
 
280 What is the Spirit's Work in our praying aright, 
 
 Gal. v. 17. (compare ver. 16. 18.) in the fame fenfe 
 as the groanings in our text. See 1 John iv. 4. 
 
 Objetl. If our praying aright is the woik of the 
 Spirit, what need have we of the interceflion of 
 Chrift, for the acceptance of our prayers ? Surely 
 the Spirit needs no interceifor betwixt him and the 
 Father. Anf. Though it is the Spirit's work, it is 
 not his work fepaiately by himfelf without us ; but it 
 is his work in us, and fo our work too, Gal. iv. 6. 
 with Rom. viii. 15. And fo far as it is done by us, 
 we groaning, lulling, crying in prayer, every thing 
 has a finful mixture fiom us at belt : fo there is need 
 of Chad's interceflion ftilL The water comes pure 
 from the fountain, the Spirit ; but running through 
 a muddy channel, fuch as every faint here is, it can- 
 not be accepted in heaven, but as purified and fweet- 
 ened by the interceflion of Chrift. 
 
 IV. I come now to confider, what is the Spirit'3 
 work in our praying aright, or what his making in- 
 tercellion for us is. And here I mall fhew, 
 
 1. The difference betwixt ChriiVs interceifion and 
 the Spirit's. 
 
 2. The help of the Spirit in prayer. 
 
 FIRST, I am to (hew what is the difference be- 
 twixt Chrifl's interceifion and the Spirit's. 
 
 1. Chrift intercedes for us in heaven at the Father's 
 right hand, Rom. viii. 34. The Spirit intercedes in 
 our hearts, upon earth, Gal. iv. 6. We have no in- 
 terceifion made for us in heaven, but by Chrift the 
 only Interceifor there. 
 
 2. Chrift's interceifion is a mediatory interceflion, 
 wherein he mediates or goes between God and Ub ; 
 an office peculiar to him alone, 1 Tim ii. 5. But 
 the Spirit's interceflion is an auxiliary interceflion to 
 us, whereby he helps us to go to God in a right 
 manner, prompting us to intercede for ourfelve? aright. 
 
 3. The Spirit's interceifion is the fruit of Chrift's 
 interceifion, and what is done by the tinner through 
 
 the 
 
or 'what his making Intercejjicnfor us is. 281 
 
 the Spirit's interceflion, is accepted of God through 
 the interceflion of Chrift. Chrift by his death pur- 
 chafed the Spirit for his people,, and through his in- 
 terceflion the Spirit is fent into their hearts, where he 
 helps them to pray for themfelves : and thefe prayers 
 are accepted of God by means of the Mediator's in- 
 terceflion, John xiv. 16. & xvi. 7. 13. Rev. viii. 4. 
 In a word, 
 
 The difference is fuch as is between one who 
 draws a poor man's petition for him, and another who 
 prefents it to the king, and gets it granted The Spi- 
 rit does the former, and Chrift does the latter, for us. 
 ' SECONDLY, I Ihall confider the help of the 
 Spirit in prayer, which is his making interceflion for us, 
 in the ftyle of the fcripture. We (hall view this work 
 of the Spirit, more generally, and more particularly. 
 First, More generally, and that in two things. He 
 a&s in it, 
 
 1. As a teaching Spirit, John xiv. 26. It is our in- 
 firmity in point of prayer, We know not what we foould 
 fray for as we ought. He enlightens our minds, and 
 helps our ignorance as to the matter and manner of 
 prayer, 1 John ii. 27. He is the great Teacher of the 
 church, and none teacheth like him. He will teach- 
 them who are fo weak that no other can teach them ; 
 fo that hearing fome of God's weak children pray^ 
 one muft needs fay, This is the finger of God. 
 
 2. As a quickening Spirit, Pfal. Ixxx. 18. There- 
 fore the Spirit is compared to fire, which gives both 
 light and heat. He removes fpiritual deadnefs, and 
 ftirs up praying graces in the heart ; whence his in- 
 fluences are compared to the blowing of the wind,, 
 that puts things that were at reft in motion. Thus 
 he is fa id to make inter cejfion with groaning s whicb- 
 cannot be uttered^ fetting the gracious heart a labour- 
 ing and working towards God, with the utmoft ear> 
 neftnefs, as one groaning. 
 
 Secondly, More particularly, the work of the 
 Spirit in our prayers lies here. 
 
 A a 3 JRjr/^ 
 
282 What is the Spirit's Work in our praying aright* 
 
 Firfty He excites us to pray, Rom. viii. 15. Ye 
 have received the Spirit of adoption, whereby we cry, 
 Abba, Father, He prompteth us to go to the throne of 
 grace, who otherwife would be negligent of it, and 
 backward to it, Cant. v. 2. 3. 4. Ifleep, hut my heart 
 waketh, &c. My Beloved put in his hand by the hole 
 of the door, and my bowels were moved for him. Thus 
 he leads us to God (Eph. ii. 18. Gr) as an internal 
 moving principle. This lies in two things. 
 
 1. He imprefles our fpirits with a fenfe of a divine 
 call to it, and fo binds it on our consciences as duty to 
 God, Pfal. xxvii. 8. Heb. My heart /aid unto thee, 
 Let my face feek thy face, when thoufaidji, Seek ye my 
 
 face. Thus he applies the general command for pray- 
 ing to particular times, that the man is made in effect 
 to fay, Now God is calling me to this duty : and fo 
 he fees he cannot flight it without difobedience, but 
 mud go to it from confcience of duty. This cuts 
 off the low motives to prayer, of cuftom, credit, re- 
 gard to the commands of men, <bc. 
 
 2. He difpofes our hearts for it, inclines us to the 
 duty, that we willingly comply with it. When thou 
 
 Jaid/ly Seek ye my face ,• my heart f aid unts thee, 'Thy 
 face, Lord, will J feek, Pfal. xxvii. 8. Men may 
 have a fenfe of the command on them, who, for 
 want of a difpofition to the duty commanded, either 
 neglect the command, or elfe are but dragged to obey 
 it. But the Spirit powerfully inclines the will to the 
 duty, fo that the man obeys out of choice, Pfal. ex. 
 3. Cant. vi. 1 2. This cuts off the low motives of fear 
 of man, and fiavifh fear of God too, which move many. 
 Secondly, He gives us a view of God as a gracious 
 and merciful Father in Chrift, Gal. iv. 6. Without 
 this there can be no acceptable prayer. Where there 
 is no fpirhual view of God at all in prayer, we wor- 
 ili I p we know not what. Where we view him as an 
 abfolute God out of Chrift, we may be filled with 
 terror of him, but can have no true confidence in him. 
 But by the Spirit viewing him in Chrift> we have at 
 
 once 
 
or -what his making Inter cejfion for us is. 283 
 
 once the fight of majefty and mercy. And hereby he 
 works in us, 
 
 1. A holy reverence of God, to whom we pray, 
 which is necefTary in acceptable prayer, Heb. xii. 28. 
 By this view he ftrikes us with a holy dread and awe 
 of the majefty of God, whereby is banifhed that 
 lightnefs and vanity of heart, that makes fuch flant- 
 ing in the prayers of fome, as if they were fet down 
 on their knees to fhew their gift, and commend them- 
 felves. 
 
 2. A holy confidence in him, Eph. iii. 12. Abb& % 
 Father, fpeaks both reverence and confidence, where- 
 of the Spirit is the author, Rom. viii. 15. This con- 
 fidence refpe&s both his ability and wiliingnefs to 
 help us, Matth. vii. 11. Without this there can be 
 no acceptable prayer, Heb. xi. 6. Jam. i. 6. This 
 is it that makes prayer an eafe to a troubled heart, 
 the Spirit exciting in us holy confidence in God as a 
 Father. Hence the foul, though not prefently eafed, 
 draws thefe conclufions. (1.) He defigas my good 
 by all the hardfhips I am under, Piom. viii. 28. (2.) 
 He pities me under them, Pfal. ciii. 13. (3.) He 
 knows the bed time for removing them, and will do 
 
 it, when that comes, 1 Sam. ii. 3. 
 
 Hereby is cut off that unbelieving formality, where- 
 by fome expetx nothing by prayer, and get as little % 
 as alfo the defpondency, wherewith others are (truck, 
 from the fenfe of God's juft ice, and their own fm- 
 fulnefs. 
 
 Thirdly, He gives us a view of ourfelves in our 
 own finfulnefs and unworthinefs, John xvi. 8. This 
 always accompanies the view the Spirit gives of God, 
 If. vi. 5. Wo is me, for 1 am undone, becaufe 1 am a man 
 cf unclean lips, and I dwell in the midft of a people of 
 unclean lips : for mine eyes have Jeen the King, the 
 Lord of hojlj. We are very ready to become ftrangers 
 to ourfelves, and to lofe fight of our finfulnefs. But 
 the Spirit of prayer, according to the meafure of his 
 influence, opens out the man before his own eyes, 
 
284 Whit is the Spirit's Werk in our praying aright, 
 
 cafts abroad the many foul plies of his heart and life, 
 Luke xviii. 13. If. lxiv. 6. Hereby he works in us, 
 1 Humiliation of heart before the Lord, fills us 
 with low thoughts of ourfelves before him, Gen. xviii. 
 27. makes us fee ourfelves unworthy of the mercies, 
 that either we have got, or defire to have, Gen. xxxii. 
 10. fills us with holy fhame, and felf-loathing, Luke 
 xviii. 13. Ezek. xxxvi. 31. This fits us for the re- 
 ceipt of mercies of free grace , and the want of it 
 makes finners to be in their prayers, as if they came 
 to buy of God, and not to beg, and fo to be fent 
 empty away. 
 
 2. Cordial confeflion, that comes away natively 
 from feen and felt finfuintfs, Pfal. Ixii. 8. Thus the 
 influence of the Spirit in prayer caufes full and free 
 confeflion of iin with the mouth, to the honour of 
 God, and our own fhame. And the things thus be- 
 ing impreiTed on the heart, there fcl ow natively 
 words to exprefs them by j and where they &dl, groans 
 do well compenfate them before the throne. This 
 cuts off the formal, hale hearted confeffions of fin, 
 wherewith prayers are often vitiated. 
 
 3. Hearty thankfgiving for mercies received, Pfal, 
 cxvi. 11. 12. Hereby the fmalleft mercies appear 
 very big; and the (inner, that wondered at other 
 times, how he came not to get more mercies, begins 
 to wonder he has any at all left him, Lam. iii. 22. 
 But without a difcovery of our finfulnefs by the Spi- 
 rit, all our thankfgivings for mercies are but empty 
 compliment, like the Pharifec's,. Li.'ke xviii. 1 1. 
 
 4. A high value for the Mediator and his righte- 
 oufnefs, which lies out of the view of the unhumbled 
 heart, Phii. iii. 9. As the itars are befl feen from 
 the bottom of a deep and narrow pit, fo Chrift cruci- 
 fied is beft difcovered in his excellency and fuitable- 
 nefs, by the humbled foul. The lower the foul is in 
 its own eyes, the higher will the Mediator be in its 
 eyes ; and the higher the Mediator is, the more fit one 
 is to pray. 
 
 Fourthly, 
 
or ix) hat his making Inter cejfwn for us is, iS$ 
 
 Fourthly^ He gives us a view of our wants, and 
 the need we have of the fupply of them, Luke xv. 
 17. This may be feen, comparing the Pharifee's 
 and publican's prayers, Luke xviii. 11. 12. 13. The 
 Spirit taught the one, and not the other. The want 
 of this mars prayer, Luke i. 53. He hath filled the 
 hungry -with good things^ and the rich he haihfent 
 empty away. Here he acts, 
 
 1. As an enlightener, opening the eyes of the 
 mind, to difcern the wants and needs we are com- 
 pafTed with, Eph. i. 17. 18. The Spirit's mining 
 in on the foul, as the fun on a moth-eaten garment 
 holden up betwixt us and it, the foul gets a broad 
 fight of its wants ; whence it is made to fay, as If. 
 Ixiv. 6. We are all as an unclean things and all our 
 right eoufnejjes are as filthy rags. Luke xviii. 13 
 Cod be merciful to me a finner. PfaL xix. 12. IVhs 
 can under/land his errors £ This the Spirit doth by 
 opening up the law in its fpirituality, and giving us 
 a view of our own circumiiances in a prefent evil en* 
 fnaring world. 
 
 2. As a remembrancer, bringing feafonably to mind 
 the wants we have, or might have adverted to, John 
 xiv. 26. To every thing there is a feafon : but oft- 
 times in the feafon of getting fupply at the throne of 
 grace, our wants ana needs eicape us, they come 
 not in mind, till the market is over. The Spirit is 
 a remembrancer in this cafe, feafonably fuggeiting to 
 us our needs for'ourfelves or others. So he lets things 
 before us in time of prayer. 
 
 3. As a forewarner of what we may need, John 
 xvi. 13. So we find Job not only offering facrifice 
 with a view to what he could not know, chap. i. 5. 
 but alfo pofleiied with a fear of a trial before it came, 
 chap. iii. 25. Thus men are led to lay up for what 
 they may meet with, and in prayer to have a view 
 to the grace that may be needful in fuch and fuch 
 emergents. Hereby he helps us, 
 
 (1.) To matter of prayer, fets before us things to 
 
 be 
 
2%6 What is the Spirit's Work in our praying aright, 
 
 be prayed for. Where the Spirit is thus at work in 
 the foul, perfons will be taught to pray, and it will 
 fupply the want of a form : and therefore they that 
 footh themfelves with that, they cannot pray, do but 
 bewray themfelves to be voki of the Spirit of God. 
 
 (2.) To the right manner of praying : for hereby he, 
 
 [i.J Impreffes us with *a fenie of need, that we 
 are made to pray feelingly, that the tongue does but 
 exprefs what the heant feels, Luke xv. 17. 18. 19. 
 Infenfiblenefs of our needs makes us formal in prayer, 
 and therefore to be lent empty away. A mere ra- 
 tional fight of our wants will not cure it ; but the 
 light of the Spirit is the light of life, John viii. 12. 
 that will not mifs to allecl; the heart. 
 
 [2.] Hereby we are rendered fincere in our addrefTes 
 to God, Pfal. xvii. 1. Feigned lips in prayer pro- 
 ceed from a dark and infcnfible heart. He that real- 
 ly fees his difeafe, and is petfuaded of the need of 
 the Phyfician, there is no doubt of his being in ear- 
 ned for his help. 
 
 [3.] Hereby we are made importunate in prayer. 
 Neceffity has no law, and hunger breaks through 
 ftone- walls, as we fee in the woman of Canaan, who 
 did hang on, over the belly of difcouragement, and 
 would take no refufal. Importunate praying is pre- 
 vailing, Luke xi. 8. and ftlt need that one cannot 
 bear without relief, makes importunity. 
 
 [4.3 Hereby we are made particular in prayer, 
 laying cur hand on our fores, and laying out our par- 
 ticular wants before the Lord, Luke xviii. 41. Ge- 
 neral prayers, like general preaching, have little of 
 the Spirit in them. They that go where help is to 
 be found, being indeed pinched, will readily tell 
 where they are pinched. 
 
 Fifthly, He gives us a view of the grace and pro- 
 mifes of the covenant, Pfal. xxv. 14. John xiv. 26. 
 "Without this the finner prefled with a fenfe of need, 
 has nothing to fupport him, and therefore cannot 
 pray in faith. Our Lord Jefus Chrilt has purchafed 
 
 all 
 
or what his making Intercejfionfor us is. 287 
 
 all the grace and promifes of the covenant for his 
 people, and there is enough there for all they can 
 need. It is the office of the Spirit to open them out 
 before their eyes, and apply them. And here the 
 Spirit, 
 
 i. Brings to their remembrance the grace and pro- 
 mifes fuited to their cafe, Gen. xxxii. if. 12. The 
 promifes are the rule and encouragement of prayer ; 
 but while they lie out of our fight, we can neither 
 have fui table direction nor encouragement from them : 
 but when the Spirit draws near with the promife to 
 us, there is help at hand in prayer* 
 
 2. He unfolds that grace and thefe promifes, cau- 
 sing to underftand them in a fpititual and faving man- 
 ner, 1 Cor. ii. 12. The letter of the promife can 
 only help to words in prayer ; but the Spirit mining 
 on the promife, will help to pray in a gracious man- 
 ner ; for the demon (tration of the Spirit is always 
 with power. Hereby, 
 
 (1.) The Spirit teaches what to pray for, accord- 
 ing to the wfll of God. While the promifes rightly 
 ^underftood regulate our prayers, and they are agree- 
 able to the grace of the covenant, we may be fure 
 we do not err in the matter, 2 Sam. vii. 28. 29. 
 Thefe are God's bills and bonds to his people, and 
 by them he (hews what he allows us to afk of him. 
 What he is debtor to his faithfulnefs for, we may 
 crave. 
 
 (2.) In what terms to pray for it, the terms of the 
 promife, terms agreeable to the grace of the cove- 
 nant. And this is the rife of fome expreffions of 
 God's children in prayer, which may feem Orange 
 and uncouth to others, that have not their view of 
 the grace of the covenant, which want makes them 
 appear unfeemly to them : yea they may feem llrange 
 to themfelves. And hence alfo is the agreement to 
 a nicety, that is to be found betwixt the anfwer of 
 prayer, and their expreflion in prayer, fometimes. 
 
 (3.) Hereby he fills our mouths with arguments, 
 
 helping 
 
288 What is the Spirit's Work in our praying aright \ 
 
 helping us to -plead and pray, Job xxiii. 3. 4. The 
 grace and promifes of the covenant, held before the 
 eyes by the Spirit mining on them to the foul in 
 prayer, is fuch a fountain of heavenly oratory, that 
 will make a weak and unlearned Christian plead and 
 pray at the rate that others are ftrangers to, and which 
 themfelves at another time are quite unable to reach. 
 
 (4.) Hereby he ftirs up in us a faith of particular 
 confidence as to the thing prayed for, fo that we are 
 helped to pray believingly, and not doubtingly and 
 diftruftfully. The neceflity of this faith in prayer ise- 
 videntfrom thefcriptures, Matth xxi. 22. Mark xi. 24. 
 l Tim. ii. 8. Jam. i. 6. and the Spirit is the author 
 of it, 2 Cor. iv. 13. He gives a view of the promife 
 and grace of the covenant with relation to that thing, 
 and helps to regulate the prayer thereby, Strengthens 
 to believe the accomplishment of the promife in that 
 particular for the Mediator's fake, and confequently 
 the hearing of prayer in that particular. Hereby it 
 appears what this faith is, namely, a confidence a- 
 greeable to the promife as demonstrated by the Spi- 
 rit; abfolute as to the particular thing, where the 
 promife is demonstrated abfolute, or by the Spirit 
 particularly applied to the thing, Pfal. cxix. 49. which 
 may be in things not abfoiutely necelTary, as Mark 
 v. 27. 28. 34. Or indefinite, where the promile is 
 left fo by the Spirit, that is to fay, a confidence of 
 the thing itfelf, or of what is as good. And hereby 
 alfo thrs faith is distinguished from prefumption, in 
 that it is founded on a word of God, and the merit 
 of ChriSt. 
 
 (5.) Lq/lly, Hereby he works in us a holy boldnefs 
 in prayer, Epb. iii. 12. Faith coming before the 
 thone, and fpreading out the wora of promife with 
 the grace of the covenant, makes bold there for a 
 gracious anfvver. How bold was Jacob in that cafe, 
 / will not let thee go, except thou blefs me ? Gen. 
 xxxii. 26. Foolifh men have ignorantly ceniuied this 
 boldnefs in the prayers of God's children, but God is 
 
 well 
 
t>r what his making Interceffonfor us is. 289 
 
 well pleafed with it, when he fays, Jfi me of things 
 to come concerning my Jons, ami 'concerning the work 
 oj my hands command ye me, If xlv. 11.; though the 
 counterfeiting of this holy oil mull needs be danger- 
 ous. It is diftinguiihed by its attending humility, 
 as in Jacob, Gen. xxxii. 10. I am not worthy of the 
 leaji of all the mercies, and of all the truth, which thou 
 •haft Jhewed unto thy fervant. 
 
 Sixthly, He raifeth in us holy defires for the fup- 
 ply of our wants ; groanings which cannot be tittered. 
 The Spirit working as fire, fires the heart in prayer, 
 fets it in motion, Cant. v. 4. a luffing, longing, 
 panting for what may tend to the perfection of the 
 new creature, either removing the impediments of its 
 growth, or fupplying it with i'refh incomes of grace 
 for its growth. Of this more afterwards. But "thus 
 we are made to pray fervently, Jam v. 16. Ptom. 
 xii 1 1 . 
 
 Seventhly, He gives us a view of the merit and in- 
 terceflion of the Mediator, Eph. i. 17. This is the 
 work of the Holy Spirit, without whofe illumination 
 Chnft will be a hidden beauty to us. He -{hewed 
 Zechariah the Interceflbr, at his work, Zech. i. 12. 
 and Stephen, Afts vii. 5 6. and he {hews believers 
 the fame fight for fubftance, by the eye of faith. 
 1 Cor.ii. 12. Hereby, 
 
 .1. He points us to the only way of acceptance of 
 our prayers, John xiv. 6 ; while hypocrites overlook- 
 ing Chriff, lofe all their requefts. He teaches us to 
 pray as we ought, and fo to .pray in the name of 
 Jefus Chnft, depending on his merit and interceffion 
 allenarly. 
 
 2. He lays before us a firm foundation of confidence 
 before the Lord, 1 John ii. 1. If any man fin, we 
 have an Advocate with the Father, Jefus Chrifl the 
 righteous ; an Advocate who never lofes the plea he 
 takes in hand, John xi. 42. having an undifputable 
 ground to go upon, namely, the purchafe of his own 
 blood. A freQi view of this makes faith in prayer 
 B b renew 
 
290 What is the Spirit's Work in our praying aright^ 
 
 renew its ftrength, and fills with confidence, Eph. 
 iii. 12. In wh»m we have boldnefs andaccejs with con" 
 Jidence by the faith of him. 
 
 3. Lafily, He furnifhes us with an anfwer to all 
 objections, that an unbelieving heart and a fubtile 
 devil can mutter up againft us, in prayer, Rom. viii. 
 33. 34. Who fhall lay any thing to the charge of God's 
 elebl? It is God that juftifieth : who is he that con- 
 demneth : It is Chriji that died, yea rather , that is 
 rifen again, who is even at the right hand of God t 
 who alfo maketh intercefjion for us. Are we fin fill 
 and vile ? The merit of Chrift is of infinite value. 
 Are we unworthy for whom God (hould do fuch a 
 thing ? Yet the Mediator is worthy. Can our pray- 
 ers fmelling fo rank of finful imperfections, not be 
 accepted at our polluted hands ? Yet being perfumed 
 with his merit, they can be accepted at his hand, 
 Rev. viii. 4. 
 
 Eighthly, He manages the heart and fpirit in pray- 
 er, which every ferious foul will own to be a hard 
 talk, Jer. x. 23. Lord, 1 know that the way of man, 
 is not in himfelf : it is not in man that walketh to di- 
 rect his fieps. Gal. v. 16. Therefore the pfalmift 
 fays, Pfal. xxxi. 5. Into thine hand I commit my fpirit. 
 And, 
 
 1. He compofes it for prayer, Pfal. Ixxxvi. 11. 
 Unite my heart to fear thy name. He frames the 
 heart, that is out of frame for it ; commands a heaven- 
 ly calm in the foul, whereby it may be fitted for di- 
 vine communications ; faying to the heart tolled with 
 temptations, troubles, and rifings of corruption, 
 Peace and be ftill : and he blows up the fire of grace 
 into a flame, 2 Tim- i. 7. So the preparation of the 
 heart is owing to him, Pfal. x. 17. Lord, thou haft 
 heard the defire of the humble : thou wilt prepare their 
 heart, thou wilt cavfe thine ear to hear. 
 
 2. He fixes it in prayer, that it wander not away 
 in the duty, Ezek. xxxvi. 27. / will put my Spirit 
 within you y and caufe you to walk in my Jlatutes, and 
 
 ye 
 
or what his making InterceJJionfor us is. 291 
 
 ye Jhall keep my judgement, and do them. There is 
 need not only of quickening grace in duty, but of 
 eftablifhing grace ; for the heart itfelf is apt to wan- 
 der off from the ferious purpofe, and the powers of 
 hell exert thernfelves to divert from it. But the fup- 
 ply of the Spirit in prayer keeps the heart fixed. 
 And, in the cafe of wandering, 
 
 3. He reduces it from its wanderings in prayer, 
 Pfal. xxiii- 3. He rejioreth my foul .* he leadeth me in 
 the paths of right eoufnefs for his name's fake. It will 
 always coft a druggie to hedge in the heart in duty, 
 and the help of the Spirit is neceiTary to maintain the 
 ftruggle, Rom. vii. 21. Gal. v. 17. But fometimes 
 the heart is quite carried off by its wandering difpo- 
 fition, that the prayer is quite marred, the heart 
 leaving the tongue. In this cafe the Spirit convinces 
 and humbles the foul under the fenfe of that fin, and 
 fo makes it more ferious than before, from thence 
 {Jiewing the corruption of nature, Rom. viii. 37. 
 
 Ninthly, and laftly, The Spirit caufes us to con- 
 tinue in prayer from time to time, till we obtain a 
 gracious anfwer ; and fo makes us pray perfeveringly, 
 Eph. vi. 18. The Lord may keep his people long 
 hanging on for an anfwer, ere they get it. The pro- 
 mife may be big with the mercy prayed for, and yet 
 it be not only many months but years ere it bring 
 forth, as in the cafe of Abraham and David. This 
 is a fore trial, and there would be no keeping from 
 fainting, if the Spirit did not help our infirmity. But 
 he helps to hang on, 
 
 1. By accounting for the delay of our anfwer, in 
 a way confident with God's honour and our good, 
 and fo fatisfying us in that point, Pfal.,xxii- 2. 3. 
 my God, 1 cry in the day time, but thou heareji not ; 
 and in the night feafon, and am not Jilent. But thou 
 art holy, thou that inhabiteji the praifes of JfraeL 
 He helps to difcern the unfoundnefs of the fubtile rea- 
 fonings of unbelief, tending to defpondency ; and fo 
 hinders from making rafh conclufions, Pfal. Ixxvii. 
 B b 2 10. 
 
2gi The Dctlrine applied. 
 
 10. 1 faldy This is my infirmity : but I will remember 
 the years of the right hand of the Moft High. And 
 fo he keeps up in us kind thoughts of God's difpenfa- 
 tions. 
 
 2. By ftrengthening faith and hope, which have 
 the battle to fight in this cafe, Eph. iii. 16. Hangers 
 on at the throne of grace may get a long ftand, b v it 
 they will get their (irength renewed, . Pfal. xxvii. 13. 
 14. This the Spirit does, by fhining anew on the 
 promife ; adding other promifes to it tending to the 
 fame fcope ; giving fome prefent experience and off- 
 fallings from the Lord's hand, whereby the foul is 
 refrefhed in the time ; and helping to obferve the 
 figns of the approaching day, while yet the niglac 
 continues. 
 
 3, Lafily, Continuing and reviving on our fpirits the 
 fenfe of our need, which pinching us anew, obliges 
 to renew our fuit for relief, until the time we get it, 
 2 Cor. xii. 8. For this thing I be/ought the Lord thrice^ 
 that it might depart from me. If in this cafe we were 
 left to our own fpirits, we would feek our help from 
 another quarter, than hanging on about the Lord's 
 hand, and our fenfe of need would wear ofF, and we 
 would drop our petition. But the Spirit perfects 
 what he begins, Pfal. exxxviii. idt. The Lord ivill 
 ferjeel that which concerncth me. 
 
 I mail now make fome practical improvement of 
 this fubjecl. 
 
 Use I. of information. This may let us "fee, 
 1. That men in this world are under the influence 
 of that part of the ether world, which they are in the 
 read to. If ye are in the road to the h; \\ py part of 
 the other world, ye are under the conduct and in- 
 fluence of the Holy Spirit, prompting and helping 
 you to do your duty to God. Whence ye may ga- 
 ther, that they are in the road to deftrucfion, who 
 are under the conducl and influence of the fpirit of 
 the world, prompting and helping them to a courfe 
 
 of 
 
The DoBrine applied. 293 
 
 of fin. Confider the prevailing courfe of your lives, 
 and trace it to the fpring, and ye will find it is the 
 fpirit ye are acted by, 1 John iv. 4. One part of 
 men is led by the Spirit of God, and they are holy, 
 heavenly, and fpiritual ; another by the evil fpirit, ' 
 and they are unholy, hellifh, and carnal. He is a 
 fpirit of covetoufnefs in fome, of uncleannefs in 
 others, <&c. 
 
 2. Praying is another thing than men generally 
 take it to be. It is not the exercife of a gift, but of 
 grace ; not a piece of a talk laid on men, but a pri* 
 vilege they are advanced to ; not a work to be dona 
 in our own ftrength, but by help from heaven; not 
 a piece of the form of religion, but of experimental 
 religion. Confider prayer in this fcripture-view of 
 it, and among many that bow their knees in prayer 
 to God, there will be found few really praying per- 
 fons ; many whofe hearts in aft fay on what they have 
 heard of it, Ezek. xx. 49. Doth be not /peak parables ? 
 
 3. True praying will always make people holy and 
 humble ; for the Spirit by which it is done, is the 
 Spirit of holinefs and light, Match, iii. 11. Does a- 
 man value himfelf upon, and appear proud and con- 
 ceited of himfelf on the account of his good praying ?' 
 ftiil continue in his profane, untender, unholy courfe? 
 His prayers are his own, they are not bv the help of 
 the Spirit in him. God regar Is them not. 
 
 4. Great is the encouragement that poor formers 
 have to apply themfelves to ferious and fpiritual pray- 
 ing. The weakeft are left inexcufeable, if they ne* 
 glecl: prayer ftiil ; and the formal profeflor, if he-' 
 continue with his formal tafk-woik of praying ftill.- 
 We have the Hearer of prayer to go to, the Father of 
 our Loid Jefus, with our petitions ; an Interceflbr in 
 heaven, to prefent them ; and an Interceflbr on earth, 
 to draw them for us, and help, us to make our peti- 
 tions. This is the office of the Holy Spirit. There- 
 fore, 
 
 Use II. Of exhortation. Set yourfelvec for pray- 
 Bb 3 in'gg 
 
294 How to get the Help of the Spirit hi Prayer, 
 
 ing in the Spirit, Eph. vi. i8. Prayerlefs perfons, 
 give yourfelves to praying, and to this kind of pray- 
 ing. Praying perfons, fatisfy not yourfelves without 
 this kind of praying. Stand not ftill in the outer 
 court of prayer, with hypocrites and formalifts; come 
 in to the inner court, with God's own children. Look 
 for the help of the Spirit, employ the Spirit, in all 
 your duties, and particularly your prayers. Remem- 
 ber that all the prayers are loft, that are not done in 
 the Spirit. 
 
 I fhall give you fome advices, how to get the help 
 of the Spirit in prayer. 
 
 i. Come to Chrift in the way of believing the go- 
 fpel. The fulnefs of the Spirit is lodged in Chrift, 
 Rev. iii. I. He communicates the Spirit to dead 
 finners, I Cor. xv. 45. with John xx. 22. and this 
 in the word of the gofpel, Gal. iii. 2. It is vain to 
 expect the help of the Spirit in prayer, till once we 
 have received the Spirit to dwell in us, Eph. iii. ij» 
 with l John iii. ult. To receive the word of the go- 
 fpel as an ingrafted, quickening word, whereby we 
 clofe with Chrift for ail, is the necelTary foundation 
 for all this. 
 
 2. Beware of maltreating the Spirit. And fo, 
 
 (1 ) Refift not the Spirit, A els vii. 51. Do not 
 ftave of? convictions, and awakenings out of a ftate 
 or courfe of fin. Beware of finning over the belly 
 of light, and pei filling in fin againft calls to repent- 
 ance. That is to refift the Spirit, and fo to provoke 
 him to leave you. 
 
 (2.) Quench not the Spirit, 1 ThelT. v. 19. If 
 this holy fire begin to burn at any time, fo as you 
 fee the light and feel the heat of it, do not withdraw 
 fuel from it, by neglecting the motions and opera- 
 tions of it, not taking care to cherifh them : do not 
 fmother them, by not giving them vent in prayer : far 
 lefs drown it out, by taking your fwing in any finful 
 courfe, Luke xxi. 34. Take heed to your/elves, left at 
 
 any 
 
How to get the Help of the Spirit in Prayer, 295 
 
 any time your hearts be overcharged with furfeitingy 
 and dmnkennefs, and cares of this life. 
 
 (3.) Grieve not the Spirit, Eph. iv. 30. The 
 Spirit is grieved by undervaluing his graces, com- 
 forts, influences, and his means of comntunicatmg 
 them j by fins grofs in their nature or aggravations, 
 whereby the confeience is waited and fignally defi- 
 led, whereby fome have quite withered away, the 
 Spirit leaving them. 
 
 (4.) Vex not the Spirit, If. Ixiii. 10. Vex him 
 not by your ftill relapfing into the fame fins, Numb, 
 xiv. 22. efpecrally after convi&ions of the ill of 
 them, con feiTions thereof, refolutions againit them, 
 and fmarting for them. This is the great trial of 
 the divine patience, whereby men are in hazard of 
 being given up or God, Numb. xiv. 27. 
 
 (5.) Blafpheme not the Spirit in his operations, 
 particularly praying in the Spirit. Take heed of 
 making a mock of religion, preaching, praying, fe- 
 rioufnefs, talking ilightingly of thefe things, and of 
 making perfons the objects of your derifion and fpite 
 on thefe accounts. Sometime thefe things were on- 
 ly to be found among malignants and perfecutors ; 
 but now they are to be found among people that pray 
 themfelves, and partake of the Lord's table.. Thefe 
 Satan is training up for greater fervice, when fuch 
 times fhall come again. But take heed, it is a dan- 
 gerous courfe, as thefe young blafphemers of the 
 Spirit in his oferations felt, 2 Kings ii. 23. 24. 4s 
 Elifha was going up by the way, there came forth lit- 
 tle children out of the city , and mocked him, andfaid 
 unto him, Go up, thou bald head, Go up, thou bald- 
 head. And he turned bach, and looked on them, and 
 curfed them in the name of the Lord : and there came 
 forth two fie- bears out of the wood, and tare forty 
 and two children of them. 
 
 3. Walk tenderly and circumfpeclly, Eph. v. 15. 
 A loofe and untender walk, wherein people let down 
 their watch *>ver the frame of their heart, and the 
 
 courfe 
 
2f)6 How to get the Help of the Spirit in Prayer. 
 
 courfe of their life in words and actions, provokes 
 the Spirit to withdraw ; when a tender walk is fol- 
 lowed with the tokens of his favour, John xiv. 21. 
 He that hath my commandment s, and keepeth them, he 
 it is that loveth me : and he that loveth me, fhall be 
 loved of my Father, and I will love him, and will ma- 
 nifeji myfelf to him. 
 
 4. When ye go to prayer, be convinced of your 
 abfolute need of the Spirit. Look for him, and wait, 
 and lay yourfelves open to his influences, Luke xi. 
 13. Labour to revive that conviction at every oc- 
 cafion of prayer, and to keep it up throughout it. 
 Look for the Spirit in the promife, believing it with 
 application, Ezek. xxxvi. 27. / will put my Spirit 
 within you, &c. Lay yourfelves down at his feet, to 
 be enlightened, quickened, <bc, Jer. xxxi. 18. as one 
 lays open himfelf to receive the frefh air. 
 
 5. Be habitually concerned for anfwers of prayer. 
 They that are in good earneft to have their petitions 
 granted, will be careful to have them right drawn : but 
 they that are indifferent in the one, will be fo in the 
 other too, Pfal. v. 3. In the morning will I direct my 
 prayer unto thee, fays David, and will look up. If ye be 
 concerned for Chrift's interceflion for you in heaven, 
 fo will ye be for that of the Spirit in your own heart. 
 
 6. Let the Bible be dear to you, and look on it as 
 God*s word to you in particular, Rom. xv. 4. For 
 whatfoever things were written aforetime, were writ' 
 ten for our learning ; that ve through patience and 
 comfort of the fcriptures might have hspe. Rev. iii. 
 ult. He that hath an ear, let htm hear what the 
 Spirit faith unto the churches. The word is the ve- 
 hicle wherein the Spirit is conveyed to us ; it is the 
 channel of communication of his influences to us ; 
 and the in liniment he works by in us, in all the parts 
 of his working in us, exciting, enlightening, &c. If. 
 lix. ult. As far me, this is my covenant with them, 
 faith theLord, My Spirit that is upon thee, and my words 
 which I have put in thy mouth, fi all not depart out of 
 
 thj 
 
How to get the Help of the Spirit in Prayer, 297 
 
 thy month, nor out of the mouth of thy feed, nor out of 
 the mouth of thy feeds feed, Jaith the Lord, from hen£€- 
 forth and for even 
 
 7. Be careful obfervcrs of providence, Pfal. cvii. 
 ait. Whofo is wife, and will obferve thefe -things, even 
 they fljall tmderftand the living kindnefs of the Lord, 
 The Spirit is in thefe wheels ; and the more people 
 are fet to obferve their motions, the more they will 
 readily get to obferve. This is a way to carry you 
 off formality in prayer, and give you an errand in 
 good earneft to the throne of grace, whether in the 
 way of petition, confefnon, or thankfgiving. 
 
 8. Laftly, Be watchful in prayer, Eph. vi. 18. The 
 evil fpirit watches againfl us at all times, and in a 
 
 . fpecial manner the fowls come down on the carcafes 
 of our fpiritual facrinccs. When ye fit down on your 
 knees, the heart will be apt to fall a-wandering, and 
 it will be much if before the end it do not give the 
 ili p. The Spirit of the Lord only can manage our 
 fpirits, and he will be provoked by our wanderings 
 to withdraw. Therefore take that watchword, Prov. 
 iv. 23. Keep thy heart with all diligence : for out ef it 
 are the iffues of life, 
 
 I fhall now proceed to the lad doctrine obfervable 
 from the text. 
 
 DocT. V. ult. The Spirit helps believers to pray, 
 particularly, caufing in them gracious groanings, which 
 cannot be uttered, 
 
 In difcourfing this point, I fnall, 
 
 I. Confider the nature of thefe groanings caufed by 
 the Spirit in believers. 
 
 II. Shew how the Spirit makes interceffion for be- 
 lievers with groanings. 
 
 III. In what refpecls thefe groanings are groan- 
 ings that cannot be uttered. 
 
 IV. Conclude with two or three reflections. 
 
 I. We 
 
2p8 Of the Groanings Cdufed by the Spirit in Believers, 
 
 1. We fhall confider the nature of thefe groanings 
 caufed by the Spirit in believers. And here I fhall 
 (hew, 
 
 i. Of what kind they are. 
 
 1- The moving caufes of them. 
 
 FIRST, I am to (hew of what kind thefe groan- 
 ings are. There is a twofold groaning. 
 
 Fir/t, A natural groaning, the effect of pain, and 
 any heavy preflure that lies on mens fpirits, Jer. li. 
 52. Through all her land the wounded fiall groan. 
 This is common to men with beads, Joel i. 18. How 
 do the beajls groan P And men may groan (o f with- 
 out any gracious movings of heart towards God j 
 therefore they are none of the groanings in the text, 
 Job xxxv. 9, 10. By reafin of the multitude of oppref* 
 font) they make the opprejfed to cry : they cry out by 
 -reafon of the arm of the mighty, Sut none fait h, Where 
 is God my maker ', who giveth Jongs in the night ? 
 
 Secondly^ Spiritual and gracious groanings, where- 
 by the gracious foul natively exprelTes its movings 
 towards God under fome heavy preflure, 2 Cor. v. 
 4. We that are in this tabernacle do groan % being bur- 
 dened, Thefe are they with which the Spirit helps 
 believers, and which he caufes in them. When men 
 are in a fwoon, they groan none ; but when they are 
 recovering, they will difcover it by groaning ; an ar- 
 gument that their fenfe and feeling is returned. So 
 by thefe groanings believers are diftinguifhed from 
 the dead in fin. 
 
 Thefe fpiritual groanings of believers fpeak, 
 
 1 1 Their feeling of a weight and preflure upon 
 them, 2 Cor. v. 4. above cited. Such is the imper- 
 fection of our ftate in this life, that if there is life in 
 a foul, it muft groan, becaufe there is no efcaping of 
 preflures, from an evil world without,. and an evil heart 
 within. And the eafy jovial life that men lead with- 
 out thefe groanings, they owe it to fpiritual death, 
 which has taken away their feeling, Eph. iv. 18. 19. 
 
 2. Their labouring under thefe preilures, like one 
 
 under 
 
Of the Groaning* caufed by the Spirit in Believers. 299 
 
 under a burden, Pfal. vi. 6. / am weary with my 
 groaning, Heb. laboured to wearinefs in my groan- 
 ing. This imports, 
 
 (1.) An earneft endeavour to get them off, or to 
 bear them while they are kept on. The new creature 
 is iurrounded with weights of various kinds, which 
 in their own nature tend to hinder its growth, and 
 coming to perfection : and there are mighty labour- 
 ings and workings of it againft them, that it may get 
 forward to its defired perfection, Phil. iii. [4. 
 
 (2.) Great difficulty in that labouring, fo that the 
 man is as it were out of breath wreftling with his 
 burden, which natively iffues in a groan, Eph. vi. 12. 
 There is difficulty in the Chriftian life, that will try 
 what metal men are of, and will put them to the ex- 
 erting of their utmoft vigour •, and therefore it is 
 compared to the exercife of wreftlers and runners. 
 
 3. The working of their affections under them ; 
 efpecially, 
 
 (1.) Grief of heart, Jer, xlv. 3. Groaning is the 
 natural expreilion of forrow : and fighs, fobs, and 
 groans, are what a heart pierced and weighed down, 
 with grief naturally vents itfelf in. Chrift was a man 
 offorrows, and fo we fond him groaning, John xi. 381-; 
 and true Chriftians, whatever their natural temper 
 is, will be found to refound as an echo to a groaning 
 Saviour. 
 
 Particularly, groans are the more heavy, when 
 they arife from a double grief, a grief for fuch a 
 thing, and a grief that it is beyond our power to help 
 it: and of this fort moitly are the groans of believers, 
 Rom. vii. 24. 
 
 (2.) Earned: defire of help and relief, 2 Cor. v. 2. 
 Here the heart of the believer in thefe groanings 
 moves directly towards God, with eyes lifted up to 
 heaven. And hence thefe groanings are prayers in 
 effect, and are fo reckoned before God, Rom. viii. 27. 
 Whence it appears how the Spirit makes interceflion 
 for us with groanings, that helping to groan before 
 
 the 
 
3<oo Of the Groanings cavfed by the Spirit in Believers. 
 
 the Lord, he helps to pray. Thefe groanings may be 
 confidered two ways. 
 
 [i.] As they are joined with folemn prayer. 
 WhenaChriftianisferioufly praying, and is fo weight- 
 ed, that his prayers are here and there interrupted 
 with groanings; thefe groanings which the prayers 
 are interfperfed with, are in God's account parts 
 of the prayer, and as acceptable parts as are in it 
 all ; whether they come in when a fentence is clofed, 
 or come in before it be perfected, Pfal. vi. 3. My foul 
 is fore vexed : hut thou, Lord, how long? Men know- 
 not diftinctly the meaning of fuch groans, but the 
 Lord fees it as plain as if exprejQed by words. 
 
 [2.] As they are feparate from folemn vocal pray- 
 er. And thus we may alfo confider them two ways. 
 
 1.) As they come in the room and ftead of vocal 
 prayer intended. I believe it is very pomble, that a 
 child of God may go to his knees to pray, and may 
 rife again without having been able to fpeak a word, 
 but only to groan : and though he thinks he could 
 pray none at all, he is miftaken ; as far as the Spirit 
 helped him to groan, he helped him to pray, though 
 none could underfland that prayer of his but God 
 himfelf, who fearcheth the heart, Pvom. viii. 27. As 
 a full bottle does not orderly empty itfelf, fo a heart 
 may be too full to empty itfelf by words, but by 
 groans, Pfal. Ixxvii. 4. Thou hzldefl mine eyes wa- 
 king : 1 am fo troubled that I cannot fpeak. 
 
 2.) As they are without any defign of folemn 
 prayer. When a man is walking or fitting, muling 
 on the finfulnefs of his own heart and life, or on the 
 wickcdnefs that is done in the world, with the dif- 
 honour that comes on the holy name of God there- 
 by ; till his heart fwelling with grief natively vents 
 itfelf in a groan : that groaning is in God's account 
 a prayer, and a prayer that (hall be heard at length, 
 as proceeding from the influence of his own Spirit. 
 "What was it that fet the wheel of providence in mo- 
 tion, to ftop the wicked career the Egyptians were 
 
 in, 
 
The moving Canfes of thefe Groan ings. 301 
 
 in, Exod ii. 24. ? Why, God heard the groaning of 
 the children of Ifrael. 
 
 SECONDLY, I come now to (hew the moving 
 caufes of thefe groanings of believers. Believers, by 
 the Spirit, have their groanings unto the Lord, • 
 
 1. Under a preiTure of trouble. While they are 
 here, they cannot mifs fo much of a fuffering lot, as 
 will make them groan, Rom. viii. 18. 23. ; and by the 
 Spirit, thefe groans are directed towards God, as thofe 
 of a child, under the difficulties of the way, are di- 
 rected to his father. 
 
 ( {.) Sometimes they are groaning to him under out- 
 ward troubles. So Ifrael groaned under the Egyp- 
 tian bondage, Exod. ii. 23. 24. ; yea Chrift himfelf, 
 John xi. 33. 38. Thefe are weights that prefs their 
 fpirits, make them to groan, and look upward for re- 
 lief, Rom. viii. 23. longing for the day wheji they 
 fhall be beyond them. 
 
 (2 ) Sometimes they are groaning under inward 
 troubles, Pfal. xxx. 7. Thou didfl hide thy face , and I 
 •was troubled. While here they are liable to fpiritual 
 deferrions, wounds, in their fpirits under rhe appre- 
 hennons of the Lord's anger againft them. And 
 they groan out their cafe towards the hand thatfmites 
 them. Both outward and inward troubles often meet 
 together, as in the cafe of David, Pfal. vi. 2. 3. 6. 
 Have mercy upon me, Lord, for I am weak : O 
 Lord, heal me, for my bones are vexed. My foul is 
 alfo fore vexed : but thou, Lord, hovj long ? I am 
 weary with my groaning, all the night make I my bed 
 tofvim : I water my couch with my tears : and in that 
 of Job, chap, xxiii. 2. Even to-day is my complaint 
 bitter : my Jlroke is heavier than my groaning. 
 
 2. Under a prefTure of temptations. Thefe are a 
 heavy weight to a gracious foul ; they made Paul to 
 go groaning to God again and again, 2 Cor. xii. 7. 8. 
 Our Lord Chriil had experience of an hour of the 
 power of daiknefs, Luke xxii! 53, When I was daily 
 with you in the temple, ye Jl retched forth no hands a- 
 
 C c gaivft 
 
302 The moving Caufes of thcfe Croanings. 
 
 gainft me : but this is your hour, and the power of 
 darknefs. And his followers will not want experi- 
 ence of the fame, wherein temptations come on thick 
 and vigoious. Thefe caufe groanings, 
 
 (i.) Becaufe of their diiturbing the peace of the 
 foul ; they turn the calm into a ftorm, that the foul 
 is tofied thereby as on a raging fea, which makes 
 them cry, Lead us not into temptation. 
 
 (2.) Becaufe of the difficulty of one's keeping his 
 ground againft them, Eph. vi. 12. 16. Every temp- 
 tation has a friend within us, and mens nature is un- 
 to temptation as tinder to fparks of fire, apt to take 
 fire ; fo that it requires hard wreftling to keep our 
 ground. 
 
 (3.) Becaufe of the danger of falling thereby into 
 fin. Temptation is the precipice, and fin is the de- 
 vouring gulf: and they who have a fenfe of their 
 danger, no wonder they groan, groan under the 
 preflure, and groan for relief. 
 
 3. Under the preflure of fin. This is a light bur- 
 den to the moll part of mankind, but it is the hea- 
 vieft burden to a child of God, and caufes in him, 
 through the Spirit, the heaviest groans. For it is of 
 all things the mod contrary and oppofite to the new 
 nature in him, whence are thefe continued ftrugglings, 
 Gal. v. 17. Theflefh lujleth againft the Spirit , and the 
 Spirit againjt the flefb .« and thefe are contrary the one 
 to the other ,• fo that ye cannot do the things that ye 
 would. Many troubleo Paul met with ; but did any 
 of them all ever cauie in him fuch an exclamation as 
 that, Rom. vii. 24. G wretched man thab I am> who 
 /hall deliver me from t4je body of this death ! Now the 
 children of God gioan, 
 
 jfty Under the weight and preflure of their own 
 fin, the fin of their n-ture, and the fin of their life, 
 Pfal. li. 3. 5. / acknowledge my tranfgrcfjions : and my 
 fin is ever before me. Behold, I was Jhapen in iniqui- 
 ty : and in fin did my mother conceive m r . It lies on 
 them heavy as a body of death, while others being 
 
 dead 
 
7 he moving Caufes of tbcfe Gr catlings. 303 
 
 dead in fin, it is no burden to them \ no burden to 
 their heart, though fometimes it may be to their con- 
 fcience, And there are three things in their fin that 
 prefs them fore. 
 
 (i.) The fiJchinefs of it, that deformity that is in 
 it, being the quite contrary of the holinefs of God ex- 
 preffed in his law. The foul feeing the glory of the 
 holinefs of God, and how its fin is the very reverfe 
 of that glory; that fills it with (name, Ezra ix. 6. 
 and felf loathing, Ezek. xxxvi ^r. Beholding itfelf 
 in the glafs of the pure and holy law, as a polluted 
 and defiled creature, it groans under it as one prefied 
 down to the earth with a burden, Jer. iii. ult. We lie 
 down in ourjloame^ and our confufion cci>ereth us : for 
 u>e hive finned againji the Lord our God. 
 
 (2 ) The prevailing power of it, Pfal. lxv. 3. In- 
 iquities prevail againfl rae^ Heb. have been mightier 
 than 1. The new nature ftruggles againft fin, Gal. 
 v. 17. The new man of grace and the old man of 
 fin are engaged in combat; and oft-times the old 
 man prevails, and the new man is cad down. Now 
 the believer taking part with grace againft cor- 
 ruption, groans under this prevailing power of cor- 
 ruption (Rom. vii. 23. 24.) as an infupportable ty- 
 ranny, that he longs to be rid of. 
 
 (3.) The guilt of it, Pfal. li. 4. Againft thee>thee 
 only have 1 finned \ and done this evil in thy fight. In 
 the eyes of a believer, life lies in the favour of God, 
 the minings of his countenance : but their guilt 
 binds them over to his anger, and overclouds his 
 countenance. And that is a weight that makes them 
 groan; that when it is removed, they rejoice as one 
 that has got a burden taken off his back, Pfal. xxxviii. 
 4. Mine iniquities are gone over mine head: as an 
 heavy burden they are too heavy for me. Compared 
 with Hof. xiv. 2. — Take away all iniquity, and re- 
 ceive us gracioufly ; fo will we render the calves of 
 our lips* 
 
 2dly> Under the weight and preifure of the fin of 
 C c 2 others. 
 
304 The moving Caufes of thefe Groanings* 
 
 others, Ezek. ix. 4. Go through the midfl of the city; 
 through the midfl of J erufalcm y and Jet a mark upon 
 the foreheads of the men that Jigb> and that cry for alt 
 the abominations that be done in the midfl thereof. As 
 one cannot but loath an abominable thing on another 
 as well as on himfelf ; fo {in, wheie-evcr it appears, 
 on others, as weil as on ourfelves, will be a burden: 
 to a gracious loul, that will make it groan, If. vi. 5. 
 Wo is me, for I am undone, becaufe I am a man of un- 
 clean tips, and I dwell in the midfl of a people of un- 
 clean lips. Thus Lot was under a continued burden 
 in Sodom, while he was among them, 2 Pet. ii. 7. 
 8." And none groan fpiritually under their own fin, 
 that do not groan alio under the fins of others a- 
 mongft whom they live. There are three things in 
 the fins of others that make them groan. 
 
 (ii) The difhonour to the holy name of God that 
 is in them, Rom. ii. 23. 24. To fee men trampling 
 under foot the holy laws of God, and, by their pro- 
 fane courfes, affronting the God that made them, 
 ?,nd walking after their own lufts, cannot but be a 
 burden to any who truly love the Lord, and are con- 
 cerned for the honour of bis name, Pfal. cxix. 136. 
 Rivers of waters run down mine eyes, fays David ; 
 becaufe they keep not thy law. Zeal for the honour 
 of God, as it is native to his children ; fo, where it 
 cannot prevail agamft fin, natively vents itfelf in 
 groaning under the burden, Pfal. Ixix. 9. 
 
 (2.) The ruin to the finner's own foul that is wrapt 
 up in it, Jer. xiii. 1 7. There needs no prophetical eye, 
 but an eye of faith in the Lord's word, to forefee the 
 ruin of thofe that go on impenitently in their finful 
 courfe, Horn. vi. 21. When tinners are fighting a- 
 gainft God, by going on in their trefpafles ; it is eafy 
 to fee whofe head muft be wounded in the encounter, 
 Pfal. lxviii. 21. and who muft fall at length, how- 
 ever long they keep foot, Deut. xxxii. 35. Now the 
 profped of this is enough to make a gracious foul 
 croan for thofe that cannot groan for themfelves, 
 * Pfal. 
 
How the Spirit intercedes ivith Groanings, 305: 
 
 Pfal. cxix. 1 19. 120. Thou puttefl away all the wick' 
 ed of the earth like drojs ; therefore 1 love thy te/li- 
 monies. Myflefb trembleth for fear of thee , and I am 
 afraid of thy judgements. So Hab. iii. 16; 
 
 (3.) The hurt that is in it to others. It is Solo- 
 mon's obfervation, that one finner deilroyeth much goody 
 Eccl ix- ult. And there is a wo pronounced on the 
 world, becaufe of offences, Matth xvili. 7. Sn is a 
 noxious vapour, fpreading its infection over many ; 
 wounding fome, and killing others ; grieving to the 
 godly, and hardening to the wicked. And a ferious 
 view of the mifchief it does to others, befide the fin- 
 ner himfelf, makes the godly groan. 
 
 From what is faid, it appears that fin is the funda- 
 mental and chief caufe of the believer's groaning. 
 Troubles outward and inward rife from it, tempta- 
 tions lead to it. That is it within them, and that is 
 it without them, that makes them groan. That is 
 the burden to the Spirit of God, that grieves him, as 
 one groaning under a burden, Amos ii. 13. If. i. 24. 
 That is it that makes the whole creation groan, Rom. 
 viii. 22. And it is that which makes the believer groan. 
 
 II. The fecond general head : is to iliew how the: 
 Spirit makes intercelTion for believers with groan- 
 ings. 
 
 1. He works in them a fpiritual feeling of their 
 burdens, Rom. viii. 23. And net only they, but our- 
 felves alfo, which have the jirft-fruits oj the Spirit^, 
 even we. o'rfelves groan within ourjelves. The time 
 was, when they lay with the reft of the world, with- 
 out fenfe or feeling of the burden on them, and he 
 gave them life: and fometimes -fpiritual life in them 
 has "been fo low, that they could have but little true, 
 feeling of their own cafe ; and it was a burden to 
 them to beitir themfelves to rid themfelves, Cant. v. 3- 
 I have put off my coat, how fbali I put it on ? I have- 
 wafhedmy feet, how fkall 1 defile them ? But the Spi- 
 rit excites grace, and gives them a lively feeling. of: 
 C c 3 theis. 
 
306 How the Spirit intercedes with droanings. 
 
 their fpiritual cafe, ver. 4. My Beloved put in his hand 
 by the hole of the door, and my bowels were moved for him. 
 
 2. Be gives them a view of the free and unburden- 
 ed ftate, wherein mortality is fwallowed up of Jife, 
 2 Cor. v. 4. There is fuch a irate, it is reprefented 
 in the word of truth. The Spirit ftrengthens the eye 
 of faith, whereby the foul fees it clearly, though afar 
 off; a ftate wherein there is an eternal putting off of 
 the burden of trouble, temptation, and fin. 
 
 3. He excites in them ardent defires of riddance 
 from their burden, and of arriving at the unburden- 
 ed ftate, 2 Cor. v. 2. For in this we groan earnejlly, 
 defiring to be clothed upon with our houfe which k 
 
 from heaven. Rom. viii. 23. Even we ourf elves groan 
 within onrfelves, waiting for the adoption, to wit, 
 the redemption of our body. What ardent defire of 
 deliverance would a man have, who were kept lying 
 among dead corpfes, rotting and fending forth their 
 ftench into his noftrils ? Such ardent defire will a 
 Chriftian have, when through the Spirit grace is put 
 in lively and vigorous exercife, while the dead workl 
 without him, and the body of death within him, 
 confplre to annoy him with their favour of death, 
 ?vom. vii. 24. Hence, 
 
 4. He engages them in earned wreftling with their 
 burden, in order to get clear of it, that the new crea- 
 ture of grace may get up its back, and run the way 
 of God's commandments, Gal. v. 17. Here grace 
 has a mighty ftruggle with its enemy, longing and 
 panting for the victory, and preiling towards a ftate 
 of perfection, Phil. iii. 14. 
 
 5. Lafily, Finding themfelves Rill entangled with 
 their burden, notwithstanding of all their wreftling, 
 he helps them to groan out their cafe before the Lord, 
 as a cafe that is beyond their reach to help, Rom. vii, 
 23. 24. / fee another law in my members, warring 
 i-gainfi the law nf my mind, and bringing me into cap- 
 tivity to the bw of fin, which is in my members. 
 iy retched man that 1 am> who fhall deliver me from 
 
 its 
 
How thefe Groaning* cannot be uttered, 307 
 
 the body of this death ! But the groaning through 
 the Spirit's aid is not groaning and dying, but, 
 
 (1.) Groaning and looking to the Lord for helpy 
 Pial. cxxiii. I. Unto thee lift I up mine eyes •, thou 
 that dwellefi in the heavens* The believer groans 
 and looks upward to God for relief. His burden of 
 trouble, he will lie under 'it, till the Lord take it off, 
 and will not take any finiftrous courfe for his deli- 
 verance, If. xxviii. 16. He that believetb, Jhall not 
 make hafte. The burden of fin, he is never to be re- 
 conciled with that, but however long he wreftles with 
 it without the defired fuccefs, he will ever he looking 
 and longing for deliverance, Phil. iii. [3. 14. 
 
 (2.) Groaning and waiting for relief, Rom. viii. 
 23. Unbelief makes one to groan and defpair of de- 
 liverance, either in temporals or fpirituals, Jer. ii. 
 25. But the Spirit makes the believer to groan and 
 wait in hope, Gal. v. 5. Though the eyes fail while 
 they wait for their God, yet Hill they will wait in 
 hope of the promife, Luke xviii. 1. 
 
 III. I come now to fhew in what refpe&s thefe 
 groanings are groanings that cannot be uttered. 
 
 1. The working of their affections, thus fet in 
 motion by the Spirit, is fometimes fuch as flops the 
 courfe of the words. This is often feen in the work- 
 ings of natural affections, how that either joy or grief 
 filling the heart, mars the ordinary courfe of words 3 
 the heart being too full, to be vented eafily in ex.- 
 preffion. It is not then to be thought ftrange, that it 
 fo falls out in the cafe of fpiritual affections put in 
 mighty motion by the Spirit. Yea they do, 
 
 (1.) Sometimes interrupt the expreilion, and the 
 groaning fdls up what is wanting in the words, Pfal. 
 vi. 3. Even as a hurt and pained child tells his cafe 
 to his mother, in imperfect expreflions, filling up the 
 want with tears, fighs, and fobs j fo that fhe may 
 have difficulty to understand what ails him : But our 
 Father iu heaven has no difficulty in coming at the 
 
 meaning 
 
308 How thefe Gr callings eannot be uttered. 
 
 meaning of his children fo expreiTed, Rom. viii. 27. 
 He that fearcheth the hearts, knoweth ivhat is the 
 mind of the Spirit. Our elder Brother fometimes fpoke 
 by broken fentences from the fame caufe, Luke xix. 
 41. 42. And when he was come near , he beheld the 
 city, and wept over it, faying, If thou hadjl known> 
 even thou, at leaft in this thy day, the things which be- 
 long unto thy peace ! but now they are hid from thine 
 eyes. So Gen iii. 22. 
 
 (2.) Sometimes itop the expreflion altogether, like 
 as a multitude of people rufhir>g all together to a 
 door, they all flick, and none can get out, Pfal. lxx-vii. 
 4. 1 amfo troubled that 1 cannot fpeak. So a child 
 of God may go to prayer, and not be able to fpeak 
 a word. Eut let them go to their knees before the 
 Lord for all that ; and if they cannot fpeak a word, 
 let them groan their cafe before the Lord. That is a 
 proper way of piaying in the Spirit, and God will 
 certainly hear and accept that kind of piaying, though 
 there be nothing but groaning in it. Do ye put away 
 dumb people without an alms, becaufe they cannot 
 fpeak ? are ye not more moved with their figns and 
 humming noife, than with the cries of common beg> 
 gars? Do not the fighs and fobs of your frighted or 
 hurt children move you more, than their complaints 
 formed in word* ? And do ye think that God will 
 difregard the groans and fighs of his people, when 
 they cannot fpeak a word to him ? No, furely ; he will- 
 hear the groaning of the pvifoner, Pfal. cii. so. 
 
 2. What they feel and fee in this cafe^, by the Spi- 
 rit, is always beyond what they can exprefs in words-. 
 I own that what a child of God fometimes feels and 
 fees in prayer, is fo fmall, that their words may fuf- 
 ficiently exprefs it : but when the Spirit heipeth them 
 to thefe groanings, it is quite otheiwife, their words 
 cannot come up to their affections. When the Spirit 
 gives a Chriftian an experimental feeling of the bur- 
 den of fin, realize? to him the glory of the unburden- 
 ed ftate, and makes him gioan between the two, 
 
 there 
 
The Doffrine applied. 309 
 
 there is fomething there that is truly unfpeakable. 
 As the gift of Clirift is unfpeakable to thofe who truly 
 fee it, 2 €or< ix. 15. and the joy in the Holy Ghoft to 
 thofe that feel it, 1 Pet. i. 8. fo are the groanings by 
 the Spirit unutterable to the groaners. 
 
 I conclude with two or three reflections. 
 
 1. God's people are a groaning people. For they 
 have the Spirit of Chrift, and he makes interceffion 
 for them with groanings : they have put on Clirift, 
 and he was a groaner. And thofe that are (hangers 
 to thefe groanings^ their groaning time is coming ; 
 walking now in the vanity of your minds, will make 
 eternal groaning. 
 
 £>uejl. How are God's people regarded when they get 
 leave to groan on ? Anf, They muff abide the trial 
 of their graces, and be conformed to the image of a 
 groaning Saviour. In due time their burden will be 
 taken off, and they will groan no more. 
 
 2. Prayer is a bufinefs of great weight and feriouf- 
 r.efs. It is one thing to fay a prayer, another thing 
 to pray indeed acceptably. \S r herefoie from this, 
 and all that has been faid, 
 
 3. Laflly % Learn to pray by the help of the Spirit, 
 for no other praying is acceptable to God : look to 
 him in all your addrefTes to the throne, and depend 
 upon his guiding and influence •, that through Chrift 
 Jefus, ye may have accefs by one Spirit unto the 
 Father, Eph. ii. 18. 
 
 Of 
 
Of praying in the Name of Jefus Chrift. 
 
 The fubftance of fome Sermons preached at Etterick 
 in the year 17^8. 
 
 John xvi. 23. 
 
 Whatfoever ye Jhall afk the Father in my nnme y he will 
 give it you. 
 
 OUR Lord Jefus is here comforting his difciples 
 under the want of his bodily piefence which 
 they had fo long enjoyed, (hewing them that it mould 
 be well made up to them. They mould fee him a- 
 gain after his refurre&ion, though not to return to 
 that familiarity with them as before ; they mould fee 
 him by the Spirit, in his exalted flare 5 and mould find 
 God fo reconciled to them by his facrifice of himfelf, 
 that they mould have a boldnefs of accefs to the throne 
 in heaven, which they had not before; that in that 
 day they mould afk him nothing in that manner they 
 ufed while he was with them in the days of his flefh ;. 
 but in a manner more to his honour and their com- 
 fort. Here he declares, 
 
 1. What that manner is, and that in two things. 
 (1.) They mould apply themfelves, in asking or pe- 
 titioning, directly to the Father as their God and Fa- 
 ther allowing them accefs to him, for the fupply of 
 all their needs. (2.) They mould apply to him in 
 the name of the Son, the exalted Redeemer, exprelT- 
 ly, feeing more clearly the way of finners treating 
 with God through the Mediator, than either the Jew- 
 ifh church had done, or they themfelves while they 
 had his bodily prefence with them. 
 
 2. The fuccefs of that manner of applying to God. 
 
 It 
 
Of praying in the Name of Jefus Chrift. 3 1 1 
 
 It mould be fuccefsful in all points. Whatfoever, in 
 fpiritual or temporal things, they fhould petition the 
 Father in the name of Chrift, he fhould give it them 
 for his fake. 
 
 The following doctrine arifes from the words. 
 
 Doct. Wh'jfoever would fray to God acceptably, 
 muji pray to Him in the name of Jefus Chrift. 
 
 In treating this point, I (hall, 
 
 I. Shew v/hat it is to pray in the name of Jefus 
 Chrift. 
 
 II. Give the reafons why acceptable prayer mull: 
 be in the name of Chrift. 
 
 III. Lajlly, Apply. 
 
 I. I am to (hew what it is to pray in the name of 
 Jefus Chrift. That this takes in whatever is necef- 
 fary in prayer, both as to matter and manner, is evi- 
 dent from the text, Whatfoever ye Jhall afk in my 
 name, &c. And no man can thus pray, but by the 
 Spirit, 1 Cor. xii. 3. 
 
 Negatively, It is not a bare mentioning his name, 
 in prayer, and concluding our prayers therewith, 
 Matth. vii. 21. Not every one that faith unto me, 
 Lord, Lord, /hall enter into the kingdom of heaven. 
 We muft begin, carry on, and conclude our prayers 
 in the name of Chrift, Col. iii. 17. Whatfoever ye do 
 in word or deed, do all in the name of the Lord Jefus, 
 giving thanks to God and the Father by him. The 
 faints ufe the words, through Jefus Chrift our Lord, 
 1 Cor. xv, 57. *, but the virtue is not in the words, 
 but in the faith wherewith they are ufed, But alas ! 
 thefe are often produced as an empty fcabbard, while 
 the fword is away. 
 
 Pofitively, we may take it up in thefe four things. 
 
 FIRST, We muft go to God at Chrift's com- 
 mand, and by order from him. This is the import 
 of the phrafe in his name, Matth. xviii. 20. Where 
 
 two 
 
312 Of praying in the Name of Jefus Chrift* 
 
 two or three are gathered together in my name, there 
 am I in the midjl of them. If a poor body can get a 
 recommendation from a friend to one that is able to 
 help him, he comes with confidence and tells, Such 
 a one has fent me to you. Our Lord Chrift is the 
 friend of poor flnners, and he fends them to his Fa- 
 ther to afk fupply of their wants ; and allows them 
 to tell that he fent them, John xvi, 24. And co- 
 ming that way, in faith, they will not be refufed. 
 This implies, 
 
 1. The foul's being come to Chrift in the firft 
 place, John xv. 7. If ye abide in me, and my words 
 abide in you, ye fhall afk what ye will, and it fkall be 
 done unto you* Senfe of need brings the foul to Chrift, 
 as the poor man's friend, who has the favour of the 
 court of heaven, that through his means the foul may 
 get its wants fupplied there. See Acls xii. 20. We 
 mud firft come to Chrift by faith, ere we can make 
 one acceptable prayer to God. 
 
 2. That however believers in Chrift are relieved 
 of the burden of total indigence, John iv.^4. yet 
 while they are in the world, they are ftill compaiTed 
 with wants. God will have them to live from hand 
 to mouth, and fo to honour him by hanging on daily 
 about his hand for their fupply from time to time. 
 In heaven they (hall be fet down at the fountain ; but 
 now the law of the houfe is, dfi, and ye fhall receive^ 
 Matth. vii. 7. 
 
 3. That Chrift fends his people to God by prayer, 
 for the fupply of their wants. This he does by his 
 word, commanding them to go, and by his Spirit 
 inclining them to go. For thus the whole Trinity 
 is glorified by the praying believers, the Father as 
 the Hearer of prayer, the Son as the Advocate and 
 Interceftbr prefenting their prayers to the Father, and 
 the Spiri^as the Author of their prayers. Eph. ii. 18. 
 For throvgh him we both have an accefs by one Spirit 
 unto the Father,. 
 
 4. That acceptable prayer Is performed under the 
 
 ienfe 
 
Of praying in the Name of Jefus Chrifl. 3 1 3 
 
 fenfe of the command of a God in Chrift, If. xxxiii. 
 11. For the Lord is our judge, the Lord is our law 
 giver, the Lord is our king, he will fave us. Men 
 may pray, though not acceptably, with little or no 
 fenfe of the command of God on their confeiences ; 
 that is not ferving God, but themfebes. They may 
 pray under the fenfe of the command of an abfolute 
 God out of Chrift; that is but flavifti fervice to God. 
 But the believer has the fenfe of the command, as 
 from Jefus Chrift, where majefty and mercy are mix- 
 ed in it ; and that is fon-like fervice. 
 
 5. La/ily, That the acceptable petitioner's encou- 
 ragement to pray is from Jefus Chrift, Heb. iv. 14. 15. 
 16. Seeing then that we have a great High Prie,i, 
 that is pa/fed into the heavens, Jefus the Son of God, 
 let us hold fafl our prof effort. For we hive not an 
 High Priefl which cannot be touched with the feeling of 
 our infirmities ; but was in all points tempted like as 
 we are, yet without fin. Let us therefore come boldly 
 unto the throne of grace, that we may obtain mercy, 
 and find grace to help in time of need. It is Chrift's 
 token that he has given them to carry with them, 
 that affords them all their confidence with God : that 
 is the promifes of the covenant fealed with his own 
 blood. Faith laying hold on thefe, carries them as 
 Chrift's token to the Father, upon which a poor cri- 
 minal may expect to find acceptance and fupply. 
 
 SECONDLY, We muft pray for Chrift's fake, as 
 our motive to the duty. Thisalfo is imported in the 
 phrafe, in his name, Maik ix. 41. Whofosver /ball 
 give you a cup of water to drink, in my name, becaufe 
 ye belong to Chrifl, — he fhall not lofe his reward. As 
 we muft be influenced by his command, as the rea- 
 fon of our praying, fo with regard to him as our mo- 
 tive. As there is no coming to God but by him ; 
 fo there is no kindly drawing of us to God, but by 
 the allurement of the glory of God in the face of 
 Jefus, 2 Cor. iv. 6. Any other fight of the glory of 
 God would fright the finner away from him, as from 
 Dd a 
 
314 Of praying in the Name of Jefus Chrift, 
 
 a confuming fire. So we muft behold God in Chrift, 
 and go to him astheobje£t of our love and adoralion. 
 This implies, 
 
 i. An high efteem of Chrift in the acceptable pe- 
 titioner, I Pet. ii. 7. Unto you ivhich believe, he is 
 precious. No man's prayer will be acceptable to God, 
 who wants a tranfeendent efteem of the Lord Chrift; 
 for God is honoured in his Son, John v. 23. And 
 the more the efteem of Chrift has place in one's 
 heart, the more, it will be found, he will give him- 
 felf to prayer. 
 
 2. Complying with the duty out of love to Chrift, 
 Heb. vi 10. Cod is not unrighteous, to forget your w >or k 
 and labour of love. The foul muft difcern Chrift'sftamp 
 on every duty, and fo embrace it for his fake. The 
 duty of prayer fome embrace and ufe, becaufe of the 
 ufefulnefs cf it to themfclves ; but God's children 
 embrace it for the fake of Chrift, 2 Cor. v. 14. For 
 the love of Chrift conjiraineth us. Love natively leads 
 to defne communion with the party beloved : and 
 love to Chrift recommends prayer to a holy heart, as 
 a means of communion with God in Chrift. 
 
 3. Complying with the duty out of refpecT: to his 
 honour and glory, Phil. i. 21. For to me to live is 
 Chrift. Chrift humbled himfelf, and therefore the 
 Father has glorified him, chap. ii. 9. 10. 11. And 
 every a£t of praying in his name glorifies him, being 
 an acknowledgement before God of the unfpeakable 
 dignity of his merit and interceffion, as procuring 
 that accefs for Tinners unto God, that no other way 
 could have been obtained. 
 
 4. Lajtly, Doing it with heart and good-will : for 
 what is done for Chrift's fake by a gracious foul, 
 muft needs be fo done, If. lxiv. 5. Thou meet eft him 
 that rcjoicethj and worketh right eoufnefs, thofe that 
 remember th^e in thy ways. One praying indeed in 
 the name of Chrift, is acled by a principle of love to 
 him, which oiling the wheels of the foul, fets ail in 
 motion, ib that the heart is poured out like water be- 
 fore 
 
Of praying in the Name of J ejus Chrift. 315 
 
 fore the Lord. And where that principle is want- 
 ing, there is an acting by constraint. 
 
 THIRDLY, We mult in praying to God aa in 
 the ftrength of Chrift. This alio is imported in the 
 phrafe, Luke x. 17. And the feveniy returned again 
 with joy , faying^ Lord, even the devils are fubjecl unto 
 us through thy name. So Zech. x. nit. I will jlrength- 
 en them in the Lerd> and they JIdiII walk up and down 
 in his name. We muft go to prayer, as David went 
 againft Goliath, I'Sam. xvii 4c- I come to thee in the 
 name of the Lord 0/ ho/Is. And here confider, 
 
 1. What this prefuppofes. 
 
 2. Wherein it lies. 
 
 First, Let us confider what this acting in prayer 
 in the ftrength of Chrift prefuppofes. it prefuppofes, 
 
 1 That praying acceptably is a work quite beyond 
 any power in us, 2 Cor. iii. 5. Not that we are /u/' 
 Jicient 0/ our/elves to think any thing as of ourfelves. 
 The. want of this nerfuafion mars many a prayer, and 
 makes many a raili and incondderate approach unto 
 God. To manage aright an addrefs to God on his 
 throne of glory, cannot mils to appear fuch a work 
 in the eyes of all, who have due thoughts of God's 
 majefty, or of their own ignorance and weaknefs. 
 
 2. That there is a (lock of grace and ftrength in 
 Jefus Chrift, for ©ur help, as to other duties, fo for 
 this duty of prayer, 2 Cor. xii 9. My grace is /uffi • 
 cient for thee. Man at firfl had his flock of grace in 
 his own hand, and he made a fad account of it. Now 
 the Lord has lodged it in the Mediator, as the head 
 of believers, Col. i. 19. For it plea/ed the Father > 
 that in him Jhould all fulnefs dwell. In him there is 
 not only a fulnefs of fufheiency for himfelf, but of 
 abundance for his people, as of water in a fountain, 
 or of fap in the ftock of a tree, John iii. 34. God gi~ 
 veth not the Spirit by meafure unto him 
 
 3. Sinners are welcome to partake of this ftock of 
 grace and ftrength in Chrift, 2 Tim. ii. r. For it is 
 lodged in him as a ftorehoufe, to be communicated. 
 
 D d 2 The 
 
3 l 6 Of praying in the Name of Jefus Chrift. 
 
 The fountain ftands open, and whofoever will may 
 come and take, Zech. xiii. I. They are very wel- 
 come : as it is an eafe and pleafure for the mother to 
 have the full breaft fucked by her babe, fo it is a plea- 
 fure to Chrift to communicate of his fulnefs, If. Ixvi, 
 J 2 13. For thus faith the Lord, Behold, I will ex- 
 tend peace to her like a river ^ dnd the glory of the Gen* 
 tiles like a flowing ft ream : then Jhall ye fuck, ye /ball 
 he borne upon her fides, and be dandled upon her knees '. 
 Sis one whom his mother comfort eth, fo will I comfort 
 you : and ye fiii 11 be comjoried in Jerufalem. 
 
 4. We mult be united to Chrift, as members to 
 the head, and branches to the vine, if we would act 
 in prayer or any other duty, in the ftrength of Chrift, 
 John xv. 5. I am the vine, ye are the branches : He 
 that abideth in me, and 1 in him, the fame bringeth 
 forth much fruit : for without me ye can do nothing. 
 We cannot partake of the (lock of grace and ftrength 
 for duty in Chrift, without partaking of himfelf, 
 R.om. viii. 32. As the foul in a feparate ftate doth 
 not quicken the body, fo the foul not united to Chrift 
 cannot be fitted for duty by ftrength derived from 
 him. The graft muft knit with the ftock, ere it can 
 partake of the fap. 
 
 Secondly, lam to (hew wherein acling in pray- 
 er in the ftrength of Chrift lies. It lies in two things. 
 
 1 . The foul's going out of itfelf for ftrength to the 
 duty ; that is, renouncing all confidence in itfelf for 
 the right management of it, 2 Cor. iii. 5. forecited. 
 Every duty is to be undertaken, begun, and carried 
 on, under a fenfe of utter weaknefs and infufnciency 
 for it in ourfelves. 
 
 (1.) Gifts are not to be trufted to, Prov. iii. 5. 
 That is the way to get gifts blafted, for they are but 
 an arm of flefh, Jer. xvii. 5. 6. And though ye 
 ihould have the free exercife of your gift; yet a bare 
 gift can never make a man do a duty gracioufly. The 
 work will ftill be but a dead work, without the life 
 of grace derived from Chrift the Lord of life. 
 
 (2.) Nay 
 
Of praying in the Name of Jefus Chrift. 317 
 
 (2.) Nay grace received and implanted in us is 
 not to be trufted to for this end. Learn ye, that even 
 of our gracious felves we can do nothing, 2 Cor. iii. 
 4. 5. There mull be continued fupplies of grace from 
 Chrift unto us, elfe we will bring forth no fruit, John 
 xv. 5. It is true, grace is a feed that in its nature 
 tends to fruit : but what will come of the feed,, if the 
 fhowers, and dew, and heat of the fun be with held ? 
 
 2. The foul's going to Chrift for ftrength- to duty,, 
 by trufting on him for it, If. xxvi. 4. Trujt ye in the 
 Lord for ever : for in the Lord Jehovah is everlafting 
 ftrength. This is the exercifing of faith, by which the 
 faints live, Gal. ii. 20. and deiive grace and ftrength: 
 from Chrift their head, John i 16. Faith is that: 
 grace by which the weak foul fetches in ftrength and 
 grace from the fountain of rt in Chiift. 80 he prays 
 in the name of Chrift, in this refpeet, who goes about 
 the duty in confidence of, and truiling in Chrift for, 
 ftrength and ability to manage it acceptably, Pfal. 
 Ixxi. 16. I will go in the Jlrength of the Lord God; I 
 iv ill make mention of thy right eoufnefs, even of thine 
 only* To make this more plain, coiifideiy 
 
 (1.) By faith a Chriftan fees, in the glafs of the 
 word, an utter inability for duty in himfelf, belie- 
 ving, on the teitimony of the word, that of himtelf 
 he is unable to work any good work, if xxvi, 12.5 
 nay not to begin it well, Phil. i. 6. to will it, chap,, 
 ii. 13. nor fo much as to think it, 2 Cor. iii. 5. Ini 
 all which the Chriftian's faith is ftrengthened by ex- 
 perience. 
 
 (2.) By faith he fees alfo a fulnefs of grace and! 
 ftrength treafured up in Chrift the head, to be com- 
 municated to the members of his body, 2 Cor. xiL» 
 9. And he faid unto me> My grace is fufficient Jor* 
 thee : for my Jlrength is made perfetl in weaknefs,. 
 Col. i. 19. It ptea/ed the Father, that in him Jhould all. 
 fulnefs dwell. And he beholds the promifes he has> 
 made of it, as the conduit- pipes by which it is con- 
 veyed unto them, 2 Pet. i. 4. Whereby are given unto/ 
 E> d 3 uss 
 
3 18 Of 'praying in the Name of Jefus Chrifl, 
 
 us exceeding great and precious prcmifes ; that by 
 thefe you might he partakers of the divine nature, 
 Thefe things the Chriftian believes on the teftimony 
 of the fame word of God : and thus he fees a fuffici- 
 ency to oppofe to his own emptinefs, and a fulnefs of 
 flrength to remedy his own weaknefs. 
 
 (3.) By faith he trufts that this fulnefs in Chrifl: 
 •fhall be made forthcoming to him, in a meafure of 
 it, for the duty, according to the promife, Pfal. xviii. 
 2. The Lord is — my God, my flrength, in 'whom 1 will 
 truft. Hab. iii. 1 9. The Lord God is my flrength, and 
 he will make my feet like hinds feet, and he will make 
 me to walk upon mine high places. Thus there is a 
 particular application in faith, that the Chriftian trufts 
 in the word of promife, that grace and ftrength fhall 
 be given to him. So the word holds it out for par- 
 ticular application by faith, 2 Cor. xii. 9. My grace 
 is Jujftcient for thee ; and this is the way to bring in 
 ftrength, as the Pfalmift's experience teftifies, Pfal. 
 xxviii. 7. The Lord is my ftrength and my fiield, my 
 heart trvfted in him, and 1 am helped : and fo the pro- 
 mife fecures it, Jer. xvii. 7. 8. Bleffed is the man that 
 truft eth in the Ltrd, and whofe hope the Lord is. For 
 he fhall be as a tree planted by the waters, and 
 that fpreadeth cut her roots by the river, and [hall 
 not fee when heat cometh, but her leaf fhall be green 9 
 and fhall nst be careful in the year of drought, nei- 
 ther fhall ceafe from yielding fruit. Take away that 
 truft, that particular application, the foul is left help- 
 lefs, having nothing to gripe to, and the communi- 
 cation of ftrength is blocked up ; according to what 
 the apoftle James fays, chap. i. 6. 7. Let him afh in 
 f oith, ?iothing wavering : jor he that wavereth is like 
 a wave of the fea, driven with the wind, and tojfed. 
 For let not that man think that he fhall receive any 
 thing of the Lord. 
 
 FOURTHLY, We muft in praying to Gcd pray 
 for CUrifVs fake, as the only procuring caufe of the 
 iuccefs of our prayers, Dan- ix. 17. Now therefore^ 
 
 
 
Of praying in the Name of Jefus Chrift. 319 
 
 our Cody hear the prayer of thy fervant, and his 
 fiipplications, and caufe thy face to fhine upon thy 
 fantluary that is defolate^ for the Lord's fake. Going 
 to God in prayer, we mult as it were put off our own 
 perfons, as not worth noticing in the fight of God, 
 and put on the Lord Jefus Chrift ; come and receive 
 the blefling in the elder Brother's cloaths, having all 
 our hope from the Lord's looking on the face of his 
 Anointed. This is the main thing in the text, a re- 
 lying on the Lord Jefus for the fuccefs of our prayers 
 in heaven. Here 1 fhall (hew, 
 
 1. What is prefuppofed in this. 
 
 2. Wherein it confifts. 
 
 First, I am to mew what is prefuppofed in pray- 
 ing to God for Chrift's fake. It prefuppofes, 
 
 1. That finners in themfelves are quite unaccept- 
 able in heaven, even in their religious duties. Not on- 
 ly are the wicked fo, Prov. xv. 8. ; but even the faints 
 confidered in themfelves, If. lxiv. 6. The reafon is 
 plain, God is holy, we are impure and defiled. There 
 is fuch a rank fmell of finful pollution about us, that 
 the opening of a finner's mouth in prayer is like the open- 
 ing of an unripe grave, R.om. iii. 13. It is too ftrong, 
 that we cannot fweeten ourfelves. The loathfome fa- 
 vour of the fins about the beft, cannot be mattered by 
 any fweet favour of their duties, but only by the 
 fweet favour of the facrifice of Chrift, 2 Cor. ii. 15. 
 with Eph. v. 2. 
 
 2. Chrift is moft acceptable there ; he is the dar- 
 ling of heaven, the prime favourite there, Match, iii. 
 tilt. This is my beloved Son, in whom I am well pled' 
 
 fed. He is acceptable there as God, the only begotten 
 of the Father from eternity : but that is not it. He 
 is acceptable as God- man, Mediator, who has in our 
 flefh fulfilled his Father's will, by his obedience and 
 death, Eph. v. 2. Chrijl — hath given himfelf for its % 
 an offering and a facrifice to God for a fweet -fmelling 
 favour. And he is acceptable to the Father, 
 
 (1.) In himfelf, Matth. iii. ult. above cited. The 
 
 Father 
 
320 Of praying in the Name of Jefus Chrijl* 
 
 Father is well pleafed with his perfon, and delights 
 in him, as the brightnefs of his own glory, and his 
 own exprefs image. He is well pleafed with his un- 
 dertakiog the work of our redemption, and his ma- 
 nagement of that work: he is pleafed with his holy 
 birth, righteous life, and complete fatisfaclion ; fo 
 pleafed with his humbling himfelf, that he has high' 
 ly exalted him, Phil. ii. 9. 
 
 (2 ) He is fo well pleafed with him, that he ac- 
 cepts finners for his fake, Eph. i 6 He hath made us 
 accepted in the Beloved. For his fake rebel- finners 
 are accepted to peace and favour, criminals to eter- 
 nal life, their performances, mixed with much finfui 
 imperfections, are accepted as pleating in his fight. 
 The fweet fmell of his facrifice fo mailers the rank 
 favour of fin about them, that they are for his fake 
 brought into his picfence and made near. The Fa- 
 ther knows not to refufe him any requeft, John xi. 
 42. / knew that thou heareft me always. 
 
 3. Sinners are warranted to come to the throne of 
 grace in his name, Heb. iv. 15. 16. We have not an 
 High Priejl which cannot be touched with the feeling of 
 our infirmities ; but was in all points tempted like as 
 we are, yet without Jin. Let us therefore come boldly 
 unto the throne cf grace, that we may obtain mercy % 
 and find grace to hetp in time of need. It is finners of 
 mankind, not of the angel-tribe, chap. ii. 16. For 
 verily he took not on him the nature of angels ; but he 
 took on him the feed of Abraham. Whatever be our 
 cafe, he will do for us to the uttermoft, Heb. vii. 25. 
 He is an Advocate that will take our moft defperate 
 caufes in hand, carry them through, and that in a 
 way agreeable to juftice, 1 John ii- 1. // any man 
 fin, we have an Advocate with the Father, Jefus 
 Chrift the righteous. The petitions put in his hand 
 cannot mifcarry. 
 
 Secondly, I am now to {hew wherein this pray- 
 ing to God for ChriiYs fake confifts. And, 
 
 Firfty In general, it confifts in cur relying on the 
 
 Lcrd 
 
Of praying in the Name of Jefus Chrift, 3x1 
 
 Lord Jefus only, for the fuccefs of our prayers in hea- 
 ven. And, 
 
 1. Confider what we are in this matter to rely on 
 him only for. 
 
 (1.) We are to rely on him only, for accefs to 
 God in our prayers, Eph. iii. 12. In ivhom ive have 
 boldnefs and accefs ivith confidence by the faith of him. 
 In vain do we pray, if we get no accefs to the prayer- 
 heal ing God : and there is no accefs to him, but 
 through Chrift, John xiv. 6. Whoever attempt to 
 draw near to God otherwife, will get the door of hea- 
 ven call on their face : but we mult take hold of the 
 Mediator, and come in at his back, who is Heaven's 
 favourite and the finner's friend. 
 
 (2.) For acceptance of our prayers, Eph. 4. 6. 
 forecited. Our Lord Chrift is the only altar that 
 can fanctify our gift, Heb. xiii. 10. 15. If we lay the 
 flrefs of our acceptance on any perfon or thing, but 
 Jefus Chrift the crucified Saviour, we cannot be ac- 
 cepted. For our heft duties being mixed with finful 
 imperfections, cannot be accepted of a holy God but 
 'through a Mediator j and there is no Mediator but 
 he, 1 Tim. ii. 5. 
 
 (3.) For the gracious anfwer of prayer in granting 
 our petitions. So the text, Whatfoever ye Jhall ufk the 
 Father in r.ry name, he iui/1 give it you. We have 
 forfeited all other pleas for Heaven's favours, by 
 Adam's fall. And now no prayers can be heard and 
 anfvvered in heaven ; but for Chrift the fecond Adam's 
 fake. A finner cannot have the lead favourable 
 glance from the throne of God, but what is given 
 for Chrift's fake. What men get otherwife, they 
 get 'with a vengeance, an imprefiion of wrath on it, 
 Hof. xiii. 1 i. Pfal. Ixxviii. 29. 
 
 2. Confider how we are to eye Chrift as the object 
 of this reliance. We are to eye him in it as our great 
 High Prieft, Heb. iv. 15. 16. forecited. A believer 
 is to eye Chrift in his prayers, in all his offices. We 
 are to eye him as our Prophet, teaching us by his 
 
 Spirit 
 
322 Of praying in the Name of Jefus Chrift* 
 
 Spirit how and what to pray for ; as our King, ha- 
 ving the office of diftributing Heaven's favours to poor 
 Turners : but in point of our accefs, acceptance, and 
 hearing, we are to eye him as a Prieft ; for it is in 
 that office only we can find what to rely on before 
 God, for thefe ends. - And here we find, 
 
 (i.) The infinite merit of his facrifice to rely on, 
 Rom. iii. 25. Whom God hath fit forth to be a propi- 
 tiation, through faith in his blood. Man by fin loft 
 himfelf, and all Pleaven's favours .rom the greateft to 
 the leaft, from heaven's happinefs to the leaft drop 
 of water to refrefh him. Accordingly Chrift redeem- 
 ing finners by his blood, paid the ranfom not only 
 for their perfons, but for all Heaven's favours to them, 
 from the greateft to the leaft. Therefore he fays, In- 
 cline your ear, and come unto me : hear, and your 
 Joulfhall live, and I will make an everlajUn? covenant 
 with you, even the fare mercies of David, If. lv. 3. 
 He bought their feat in heaven, their peace, and par- 
 don, yea and their feat on earth, their bread, and 
 their water, If. xxxiii. 16. He fo all dwell on high: his 
 place of defence /hall be the munitions of rocks, bread 
 fhall be given him, his waters Jhall be fare. Now, 
 would we pray in his name ? 
 
 Then in prayer eye Chrift on the crofs, bleeding, 
 dying, and by his bloody death and fufferings pay- 
 ing for the mercy thou art feeking. Is it a fpiritual 
 mercy, or a temporal mercy ? It is a purchafed mer- 
 cy, the purchafe of the blood of Chrift; feek it of 
 God as fuch, as the purchafe of the blood of Jefus. 
 
 (2.) His never-failing interceffion to rely on, Heb. 
 vii. 25. Wherefore he is able alfo tofave them to the 
 uttermoft, that come unto God by him, feeing he ever 
 tiveth to make interceffion for them. Our great High 
 Prieft having offered his facrifice on earth, is now 
 gone into the heavens, prefenting there the blood of 
 his facrifice in the infinite merit thereof before his 
 Father; that he may obtain the purchafed mercies 
 for his people. So that the fupply of the needs of 
 
 his 
 
Of praying in the Name of Jefus Chrifi. 323 
 
 his people, is his bunnefs in heaven, as well as it is 
 theirs on earth. And he offers their prayers to his 
 Father, Rev. viii. 4. Therefore if ye would pray 
 in his name, 
 
 In prayer eye Chrift as your Interceffbr at the right 
 hand of God, Rom. viii. 34. If the price of his 
 blood was extended to the purchafing of all the mer- 
 cies we need \ furely his interceffion extends from 
 the greateft to the leaft of them alfo. And therefore 
 we need not flick to put our petitions for any mercy 
 we need, in his hand. Hence it may appear, 
 
 Secondly^ More particularly, wherein praying in 
 the name of Chiift, and for his fake, confifts. 
 
 1. Renouncing all merit and worth in ourfelves, 
 in point of accefs, acceptance, and gracious anfwer, 
 faying with Jacob, Gen. xxxii. 10. I am not worthy 
 of the leafi of ail the mercies^ and of all the truths 
 •which thou haft fbe-wed unto thy fervant. If we Hand 
 on perfonal worth, from the confideration of our do- 
 ings or fulFerings, or any thing in or about ourfelves, 
 we pray in our own name, and will fpeed according- 
 ly. Self-denial is absolutely neceflary to this kind 
 of praying, that flopping our eyes to all excellencies 
 in ourfelves or duties, we may betake ourfelves to 
 free grace only. 
 
 2. Believing that however great the mercies are, 
 and however unworthy we are, yet we may obtain 
 them from God through Jefus Chrift, Heb. iv. 15. 
 16. There can be no praying in faith without this. 
 If we do not believe this, we difhonour his name, 
 whether our unbelief of it arife from the greatnefs of 
 the mercy needed, or from our own unworthinefs, or 
 both. For nothing can be beyond the reach of his 
 infinite merit and never failing intercemon. 
 
 3. Seeking in prayer the mercies we need of God, 
 for Chrift' s fake accordingly. So we prefent our peti- 
 tions in his name, John xvi. 24. We are to be afha- 
 med before God in prayer, afhamed of ourfelves, but 
 not aihamed to beg in the name of his Son. Our 
 
 holy 
 
3"24 Of praying in the Name of Jefus Chrift* 
 
 holy fhame refpecls our unworthinefs : but Chrift's 
 merit and interceflion are fet before us, as a ground 
 of confidence. 
 
 4. Pleading on his merit and interceflion, Pfal. 
 lxxxiv. 9. Behold, God our Jhield> and look upon 
 the face of thine Anointed. We are not only to feek, 
 but to plead in prayer, as needy petitioners whofe 
 pinching neceflity makes them fill their mouths with 
 arguments, Job xxiii. 3. 4. Chrift's merit and in- 
 terceflion is the fountain of thefe arguments ; and to 
 plead on mere mercy, mercy for mere mercy's fake, 
 is too weak a plea. But faith founding its plea on 
 Chrift's merit, urges God's covenant and promife 
 made thereupon, Pfal. lxxiv. 20 his glorious per- 
 fections (liming in the face of Jefus, the honour of 
 his name manifefted in Chrift. 
 
 q. La/lly, Trufting that we (hall obtain a gracious 
 anfwer for his fake, Mark xi. 24. What things foever 
 ye defire -when ye pray) believe that ye receive them y 
 and ye fhall have them. The foul praying according 
 to the will of God, is to exercife a faich of particular 
 confidence in God through Chrift, which is not on- 
 ly warrantable, but neceiTary, Jam. i. 6- 7. This 
 glorifies the Mediator, and glorifies the faithfulnefs 
 of God in the promife : and the want of it cafts dif- 
 honour on both. 
 
 II. The fecond general head is, to give reafons 
 why acceptable prayer muft be in the name of Chrift, 
 I offer the following. 
 
 1. Becaufe finnerscan have no accefs to God with- 
 out a Mediator, and there is no other Mediator but 
 he, If. lix. 2. 1 Tim. ii. 5. Innocent Adam might 
 have come to God immediately in prayer, and been 
 accepted ; for while there was no fin, there was no 
 need of a Mediator. But now the juflice of God bars 
 the accefs of finners to him ; and there is none to 
 mediate a peace betwixt God and the nnner but 
 Chrift, John xiv. 6. 
 
 2. Becaufe 
 
Why acceptable Prayer mult be in Chrift' s Name. 325 
 
 2. Becaufe the promifes of the covenant were all 
 made to Jefus Chrift, as the party who fulfilled the 
 condition of the covenant, Gal. iii. 16. The pro- 
 mifes are the meafure of acceptable prayer : what 
 God has not promifed, we cannot warrantably pray 
 for. In prayer we come to God to claim the pro- 
 mifes : and we cannot claim them, but in the right of 
 Chrift the head of the covenant, to whom they were 
 made ; that is to fay, we cannot pray acceptably but 
 in his name. 
 
 3. Becaufe our praying in the name of Chrift, is a 
 part of the reward of Chrift's voluntary humiliation 
 for God's glory and the falvation of Tinners, Phil. ii. 
 9. 10. He gave his life a ranfom for finners, and a 
 price of redemption of their forfeited mercies : there- 
 fore God has ftatuied and ordained, that finners mall 
 crave and receive all their mercies in his name, that 
 they fhall kneel in him to receive the blefling, as his 
 members. 
 
 4. Becaufe it is not confident with the honour of 
 God, to give finncrs a favourable hearing othenvife, 
 John ix. 31. with 2 Cor. v. 19. 2 r. Where is the 
 honour of God's juftice, if Heaven's favours be be- 
 ftowed on tinners o.fherwife than on the account of 
 a fatisfa&ion ? — the honour of his holinefs, if they 
 may have communion with him as they are in them- 
 felves ? — of his law, if they may get their petitions of 
 mercy anfwered, but in the name of one who has 
 aniwered its demands ? They difhonour God, his 
 Son, and his mercies, that aik any thing but in the 
 name of Chrift. 
 
 5. Nothing can favour with God, that comes from 
 a finner, but what is perfumed with the merit and 
 intercefiicn of Chrift, 2 Cor. ii. 15. Eph. i. 6. It is 
 not the inward excellency of the prayers of the faints, 
 that makes them acceptable in God's fight ; but the 
 righteoufnrfs of Chrift, #hich is by faith on the pray- 
 ing faint praying in faith, Heb. xi 4. The merit of 
 his righteoufnefs, prefented in his interceffioni, with 
 
 £ e the 
 
326 Ufe cf Information. 
 
 the prayer, makes it acceptable, Rev. viii. 4. It fa- 
 vours in heaven out of his mouth. 
 
 6. Lajihy The ilated way of all gracious commu- 
 nication between heaven and earth, 16 through Jefus 
 Chrift, who opened a communication between them 
 by his blood, when it was blocked up by the breach 
 of the fir ft covenant, John xiv. 6. Whatever favour 
 is conveyed to us from heaven in a way of grace and 
 love, whatever we offer to God in a way of duty or 
 defire, muft go through him. This was reprefent- 
 ed in Jacob's ladder, Getf. xxviii. If we would come 
 to God, or prefent a petition to him, it muft be 
 through Chrift, Heb. x. 19. 20. If the Lord comes 
 to us, or fends us a gracious anfwer, it is through 
 him, 2 Cor. v. 19. 
 
 I fhall now make fome practical improvement of 
 this fubjedt. 
 
 Use I. of information. From this doctrine we learn, 
 
 1. What a holy God we have to do with in prayer, 
 who hath faid, / will be fantlified in them that come 
 nigh me, and before all the people 1 will be glorified^ 
 Lev. x. 3. He fits on his throne of majefty, and we 
 can have no accefs to- him, being linners, but through 
 Chrift. His very throne of grace, from which he 
 breathes love and good-will to finners, is founded on 
 juftice and judgement, Pfal lxxxix. 14. We mult 
 come to him under the covert of the Mediator's broad 
 righteoufnefs and efficacious blood ; otherwife we 
 cannot (land before his fpotlefs holinefs. 
 
 2. Let us prize the love of Chrift, in making an 
 entrance for us into the holy place, through the vail 
 of his flefli, Heb. x. 20. The flaming fword of ju«. 
 ftice, which guarded the way to the tree of life, was 
 bathed in his blood, to procure us accefs to God. 
 He bought again the eftate that Adam forfeited for 
 us, and he bought it with his precious blood ; that 
 fince we could not have it a^aiii in our own name^ 
 we might have it in his. 
 
 3. There 
 
Ufe of Information. 327 
 
 3. There can be no acceptable praying to God but 
 by believers united to Chiiff, having on the garment 
 of his righteoufnefs, John ix, 31. Cod heareth not fin- 
 ners. An unregenerate man, living in his natural 
 ftate, may pray y but can never pray acceptably, 
 while in that ftate: for he cannot pray in the name 
 of Chrift, which is not the work of the tongue ufing 
 thele words, but the work of the heart by £aith re- 
 lying on Chrift, his merit and interceilion. 
 
 4. Even believers cannot pray in the name of 
 Chi iil, and fo not acceptably, without faith in exer- 
 cife. It is not enough for this end, that one have 
 faith in the root and principle ; but faith muff, be ex- 
 ercifed in every duty, Gal. ii. 20. The life 'which I 
 now live in the flejh, fays Paul, I live by the faith of 
 the Son of Cod. It is as neceiTary to every acceptable 
 performance, as breathing to the common actions of 
 life, John xv. 5. 
 
 5. Lafly, We have great need not to be ram in 
 our approaches to God in prayer, but that we prepare 
 our hearts and compofe them aforehand for fuch a 
 folemn dutVj E'ccl. v. 1. We fhould beware left 
 cuftom in thefe things, and particularly in the more 
 frequent and lefs folemn approaches to God in prayer, 
 at our meals, turn us to formality •, but mould labour 
 to imprefs our hearts with the holinefs of God, the 
 necefTity of a Mediator, and ft ii up grace in our hearts. 
 
 Use II. of reproof to all thofe who approach un- 
 to God in prayer, otherwife than by and in the name 
 of Jefus Chrift. The idolatrous Papifts allow other 
 mediators of interceflion, befides the one only Medi- 
 ator ', and pray to, employ, and rely on faints and an- 
 gels, to intercede in heaven for them, though religi- 
 ous worfhipping of the creature is direttly forbidden, 
 Matth. iv. 10. and angel-worfhip, Rev. xix. i o. and 
 the faints departed are not acquainted with our par- 
 ticular cafes, If. lxiii. 16. But thofe alfo among us 
 are to be reproved, as approaching to God in prayer 
 otherwife than in Chrift's name, 
 
 E e z I. Who 
 
328 Vfe of Reproof. 
 
 i. Who make approach unto God in prayer, as 
 an abfblute God, without consideration of the Medi- 
 ator. This is the effect of the natural blindnefs and 
 ignorance of mens minds; not knowing God, nor 
 difcerning the flaming fword of juftice guarding the 
 tree of life, they ruin forward on the point thereof 
 to pull the fruits. Let fuch confider their dangerous 
 rafhnefs, and reform, Heb. xii. u!t. For cur God is a 
 conj uming fire ; knowing they can never worfhip God 
 acceptably in that way, John v. 23. He that honour eth 
 not the Son, honourcih not the Father which hath jent 
 him. Heice the knowledge and belief of the doctrine 
 of the Trinity is the foundation of ail acceptable wct- 
 ihip, without which it cannot fubfift, Eph. ii. 18. 
 For through him we bsth have an accejs by one Spirit 
 unto the Father ; and the Christian church is thereby 
 diilinguifhed from the rejected Jews, 1 TheiT i. 1. 
 and it mud be practically improved in every piece of 
 true wot (hip. 
 
 2. Thofe who, in their approaches to God, put 
 other things in the room of the Mediator, or join- 
 otiicr things with him. For as there is no acceii to 
 God without a Mediator, fo there is none but by the 
 one Mediator only, John xiv. 6- No man cometh 
 vnto the Father, but by me. But who do that? L\en 
 all thefe who in their approaches by prayer, lay the 
 iirefs of their accefs and acceptance with God, in 
 whole or in part, on any thing but Chrift. What- 
 ever thou relief! on lor thefe ends, bcfuies Chrift, has 
 his room, and fo mars the duty, Phil. iii. 3. and pro- 
 vokes God, Jer. xvii. 5. 6. Theie is a bias in the 
 heaits of the beft this way. 
 
 There are four things which men are apt to put 
 thus in the room of Chrift, in whole or in part, 
 
 (1.) Their own worth, in refpect of their qualifi- 
 cations and good things done by them, Judg. xvii. ult. 
 This the proud Pharifee relied on in his appioach, 
 Luke xviii. II. 12. God, I thank thee, fays he, that 
 J am not as other men are, extortioners, unjuji, a- 
 
 dulter ers, 
 
What Men are apt to put in ChriJVs Room. 329 
 
 dulterers, or even as this publican. 1 fajl tiuice in the 
 week, I give tithes of all that 1 poffefs. So proud and 
 conceited profeiTors go to their prayeis, and with their 
 money in their hand mils the opened market of free 
 grace- They fay they beg for ChrilVs fake, but yet 
 in reality they have more expectation from their own 
 perfonal worth, than from the merit of Chrift's 
 blood. Their want of a humbling work of the Spi- 
 rit raifes the value they have for themfelves? and the 
 want of faving illumination finks the value of ChriiV& 
 merit with them. 
 
 (2.) The mercy of an unatoned God, that is y 
 mercy confidered in God without a view to the fatis- 
 fa&ion of his juftice by the Mediator. This the ig- 
 norant and profane are apt to ftumble on, whofe eyes 
 are open to the mercy of God, but blind to his 
 juftice, which therefore they are in no concern about 
 the fatisfa&ion of. It never enters into their hearts, 
 to queftion, how it is confiftent with the honour and 
 juftice of God to accept them ? but the notion they 
 have framed of the mercy of God anfwers all their 
 difficulties. Howbeit, no fuch mercy is propofed to 
 fmners in the gofpei, If. xxvii. 11. Pfal. Ixxxv. 
 10. It is true, it was a good prayer of the publican* 
 Luke xviii. 13. God be merciful to me afinner : but 
 his words bear an eye to mercy through a propitia- 
 tion : and fo was the mercy of God held forth to 
 the Old-Teftament church in the mercy-feat, as well 
 as to the New. 
 
 (3.) The manner of their performing the duty itfelfc 
 Great weight is laid here, as if a well-faid prayer 
 were fufficient to recommend itfelf and the petitioner 
 too. Cain laid fuch weight on his facrifice, Gen. iv. 
 4. 5. A flafh of affections and feeming tendernefs 
 in prayer, is in the eyes of many a prayer that can- 
 not be rejected, If. lviii. 3.. Wherefore have we fafied y 
 fay they) and thou fecfl not ? wherefore have we afflict** 
 ed our foul j and thou takeft no knowledge ? Enlarge- 
 jnent in duty raiies the value of it fo in their ovm 
 E e j eyes* 
 
33° Ufi of Exhortation. 
 
 eyes, that they cannot think but it mud be valuable 
 in the eyes of Cod too. So in the eaWeftneft of the 
 prayer, and many wcrds ufed, Matth. vi. 7. Let men 
 examine cheir especlationa, arid they will be fair to 
 flnd^ more weight laid there than on the merit o£ 
 Chiifl, though this only can beai weight. 
 
 (4.) Their own nefceflity, Hof. vi], 14. They have 
 not cried unto me with their heart , when they howled 
 upon their beds : they affemble them/elves for corn and 
 •pine, and they re el againft me. Seriie of need is a 
 Decenary qualification in acceptable prayer: but pinch- 
 ing secefSty, where; the heart is un humbled, is apt to 
 be fet in a room higher than becomes it, as if of it- 
 feif it were a fufficient plea. When it is thus abufed, 
 may be known by this, That on rhe no* hearing of 
 the prayer, the heart nfeth againft God : A flgn that 
 the petitioner is not as a n:euy beggar craving an 
 alms, but a needy creditor craving hi* own. Our 
 necefnty fhould quicken us to feek, but it is the merit 
 and inrerceflion of Chi ill alone that is to be relied on 
 for our accefs. 
 
 UoE III. Wherefore rely on Chiift, and on him 
 only, for accefs to God in, and acceptance of, your 
 prayers ; that is, Pray in the name of Chrift. 
 
 Mot. 1. In this way of praying ye may obtain any 
 thing ye really need. So fays the text, IVhatfcever yd 
 Jhali ajk the Father in my name, he will give it you* 
 There is no mercy fo great, nor any finner fo un- 
 worthy, but he may have it, coming to God this way, 
 Heb. vii. 25. with John xi. 42. God can bellow it 
 in that way with the iafety of his honour, the finner 
 may confidently expect it on good grounds. For 
 Ch rift's merit is infinite, his interceffion always pre- 
 valent. 
 
 2. There is no accefs to God, nor acceptance of 
 prayer another way, John xiv 6. It is through him 
 pu/ perfens an be accepted, Eph. i. 6. and through 
 him our duties can be fo, Heb. xi. 4. Every faeri- 
 fke not offered on this altar, however valuable it 
 
 feems, 
 
DireElions for praying in Chrijl's Name. 331 
 
 feems, will be rejected, There is no return of pray- 
 er in a gracious manner otherwife. 
 
 I conclude with giving you a few directions for 
 praying in the name of Chriit. 
 
 1. Labour to imprefs your hearts with a fenfe of 
 the fpotlefs holinefs and exact juftice of God, Pfal. 
 lxxxix. 7. This will fhew the neceffity cf a Media- 
 tor to interpofe, as in Intel's cafe. 
 
 2. Be fenffble of your need of, and look for, the 
 help of the Spirit in every approach, Rom. viii. 26. 
 .As the fending of the Spirit is the fruir of Chrift's 
 merit and interceflion -, fo the Spirit being come leads 
 back to the Mediator, Eph. ii. 18, 
 
 3. Shake off ail confidence in yourfelves> and fee 
 your utter unworchinefs of the reaft mercies, how 
 great foever your need of them be, Gen. xxxii. 10. 
 As Jacob put off his own raiment to put on his elder 
 brother's for the Htffing, fo do ye caft ofF your own 
 filthy rags, and put on the Lord Jefus Chrift. 
 
 4 Satisfy not yourfelves with bare feeking for 
 Chrift's fake ; that is not enough : but be confident 
 that ye (hall get accefs, acceptance, and a gracious 
 return for his fake, Mark xi. 24. P^aife a believing 
 expectation in him. 
 
 Qiitjl, How may one reach that? Anf. (1.) By a 
 believing view of Chrift on the crofs purchasing, and 
 at the Father's right hand interceding for, our mer- 
 cies ; and particularly eying his fufferings, agreeable 
 to your wants, as in the cafe of your want of light, the 
 darknefs came on him ; in the cafe of your want of 
 bread, his hunger, 6c (2.) By a believing applica- 
 tion of the promifes fuitable to your needs. (3.) Con- 
 sidering this as God's ordinance for communication 
 between heaven and earth, Gal. iii. 8. 
 
 5. La/i/y, Watch again ft your hearts going off to 
 any confidence in the duty itfelf : for that is to' dis- 
 honour the name of Chrift, and will provoke the Spi- 
 lit of the Lord to depart from ycu. 
 
 Of 
 
Of God's hearing of Prayer. 
 
 The fubftance of fome Sermons preached at Etterick 
 in the year 1728. 
 
 Psalm lxv. 2. 
 
 thou that hear eft prayer , unto thee /ball all fiejb 
 come, 
 
 WHAT avails prayer, if it be net heard ? But 
 God's people need not lay it afide on that 
 fcoie. Our text bears two things with refpect to that 
 matter. 
 
 1. A comfortable title afcr&ed to God, with the 
 unanimous confent of all the fons of Zion, who are 
 all praying perfons, thou that hcarejl prayer. He 
 fpcaks to God in Zion, or Zion's God, that is, in 
 New-Tefhment language, to God in Chiift. An ab- 
 folute God thundereth en finnersfrom Sinai, there can 
 be no comfortable intercom fe betwixt God and them, 
 by the law: but in Zion from the mercy -feat in Chrift, 
 he is the hearer of prayer ; they give in their fuppH- 
 cations, and he gracioufly he;irs them. Such faith 
 of it they have, that praife waits there for the prayer- 
 hearing God. 
 
 2. The effecl of the favour of this title of God, 
 fpread abroad in the world, Unto thee Jl:all all jlejh 
 come : not only Jews, but Gentiles. The poor Gen- 
 tiles, who have long in vain implored the aid of their 
 idols, hearing and believing that God is the hearer 
 of prayer, will flock to him, and prefent their peti- 
 tions. They will throng in about his door, where by 
 the gofpel they understand beggars are fo well fei ved. 
 They will CQme in even unto ihce y Heb. They will 
 
 come 
 
God in Chrijl the Hearer of Prayer. 333 
 
 come in even to thy feat, thy throne of grace, even 
 unto thee thyfelf, through the Mediator. 
 
 The doctrine I chiefly propoie fpeaking to, is, 
 
 Doct. Cod in Chrijl is the hearer of prayer* 
 
 In handling this do&rine, I (hall {hew, 
 
 I. Wherein God's hearing of prayer lies. 
 
 II. The import of his being the hearer of prayer. 
 
 III. What prayers they are that God hears. 
 
 IV. More particularly confider the hearing and an- 
 fwering of prayer. 
 
 V. Lajiiy y Apply. 
 
 I. lam tafhew wherein God's hearing of prayer lies. 
 God being omnifcient and every where preient, there 
 can nothing be laid or done in the world, but he 
 hears or difcerns it. But the hearing of prayer in the 
 fcnfe of the foriptnre is 2 peculiar privilege of the 
 Lord's people, and lies in the following things. 
 
 1. God's accepting of one's prayer, Pial. cxli. 2. 
 Let my prayer be fet forth before thee as incenfe ; and 
 the lifting up of my hands, as the evening-facrifice. 
 Many prayers are faid in the world, that are fo far 
 from being accepted of God, that they are an abomi- 
 nation to him, Prov. xxviii 9, God turns them a* 
 way from him, as one flings a petition over the bar, 
 that he is difpleafed with, Pfal. Ixvi. ult. But the 
 prayers that he hears, he is well pleafed with them, 
 he approves of them. Hence he is faid to attend, 
 hearken to the voice, and confider prayer, as one 
 liftens to a found that pleafes him, and dwells on a 
 pleating thought, Pial. Ixvi. 19. Verily God hath heard 
 me : he hath attended to the voice of my prayer. He 
 delights in the petition, Prov. xv. 8; The prayer of 
 the upright is his delight. He loves to hear the pe- 
 titioner's voice, Cant. ii. 14. Let me hear thy voice ; 
 fcrfweet is thy voice. He accepts the petitioner's per- 
 fon, and his petition too, as the angel faid unto Lot, 
 
 Gen. 
 
334 6*°^ * n Chrift the Hearer of Prayer. 
 
 Gen. xix. 21. See, I have accepted thee concerning 
 this thing alfo, that I will not overthrow this city^fcr 
 the which thou hcfifpcken. For where prayer is heard, 
 the peribn is accepted too, as Gen. iv. 4. The Lord 
 had refpecl unto Abel, and to his offering. Job xlii. 
 9. The Lord a!fo accepted Job. 
 
 2. His granting the requeft, PfaL xx. 1. 4. The 
 Lord hear thee in the thy of trouble ; — grant thee ac- 
 cording to thine own heart, and fulfil all thy counfel. 
 The (inner coming to God with a petition, lays it 
 before him, and his deiire is granted. God wills it 
 to be unto him accordingly, Mattk. xv. 28 woman, 
 faid Chrift to the woman of Canaan, great is thy 
 
 faith : be it unto thee even as thou wilt. The mercy 
 prayed for is ordered for the (inner, in kind or equi- 
 valent. Thus prayer is heard in heaven, heard and 
 granted. 
 
 3. His anfwering of prayer, Pfal. cii. .2. In the 
 day when I call, anfwer me fpeedily. This is more 
 than granting the requeft, being a giving into the 
 petitioner's hand what is denred. It is an anfwer not 
 in word to the believer's faith only, but in deed to 
 the believer's fenfe and feeling. Thus Hannah pray- 
 ed for a child, and fhe got one ; Paul prayed for the 
 removal of a temptation, and he g( > grace fufficient 
 to bear him out againft it. Thus prayer heard in 
 heaven comes back like the dove with the olive-branch 
 of peace in her mouth. 
 
 II. I (hall (hew the import of God's being the 
 hearer of prayer. Thefe comfortable truths are im- 
 ported in it. 
 
 1. God in Chrift is accemble to poor Tinners, 
 2 Cor. v. 19. G$d was in Chrijl, reconciling thew§rld 
 unto himfelf, not imputing their trefpajjes unto them. 
 Though he fits on the throne of glory, and we are 
 guilty before him ; yet he is on a throne of grace, 
 fo as we may have accefs to him with our fupplica- 
 tions. The flaming fword of jultice guards the tree 
 
 of 
 
Cod in Chriji the Hearer of Prayer* 33 £ 
 
 of life, on the fide of the law j fo that on that part 
 our God is a confuming fire, which finners are not 
 able to dwell with : yet behold him in Chrift, and 
 through the vail of his flefh he is acceflible to the 
 worft of finners. 
 
 2. He is a fin pardoning God, Exod. xxxiv. 6. 7. 
 And the Lord faffed by before him, and proclaimed^ 
 The Lord, The Lord God, merciful and gracious, long* 
 
 fufferingy and abundant in go$dnefs and truth, keep* 
 ing mercy for thaufands, forgiving iniquity, andtranf- 
 grejfwn, and fin. Prayer is made particularly for the 
 pardon of iin : the daily cry at the throne is, Forgive 
 us our debts. If then he is the hearer of prayer, he 
 is a fin-pardoning God. We cannot pay our debt, 
 but God can forgive it, and will forgive it to all that 
 come to him in Chrift for forgivenefs. All kinds of 
 fin he forgives freely, Micah vii. 18. If. i. 18. There 
 is no exception, but of the fin againft the Holy Ghofi, 
 which in its own nature makes the guilty refufe par- 
 don, Matth. xii. 31. The pardon is proclaimed in 
 the gofpel, Acts xiii 38. not to encourage preemp- 
 tion in any, but to prevent defpondency in all, Pial. 
 exxx. 4. 7 here is forgivenefs with thee; that thou, 
 mayft be feared* 
 
 3. He is an all-fuuicient God, Gen. xvli. t. I am 
 the Almighty God, Heb. allfufficient. He is felf-fuf- 
 ficient for himfclf, and all-fufficient for his creatures. 
 If he were not fo, he could not be the hearer of pray- 
 er •, the needs of praying perfons would foon exhauft 
 his treafure. But though ail flein come to him for 
 fupply of their various wants, he is the hearer of 
 prayer ; he has enough tor them all, to anfvver all 
 their needs, come as oft as they will. He is a foun- 
 tain of goodneis, that never runs dry, but is ever full. 
 
 4. He is a bountiful and companionate God, Pfal. 
 lxxxvi. 5. Thou, Lord, art good, and ready to for- 
 give: and plenteous in mercy unto all them that call 
 upon thee. He is willing and ready to communicate 
 of his goodneis and mercy to poor finners for the 
 
 fupply 
 
336 Cod in Chrifl the Hearer of Prayer. 
 
 ft-pply of all their needs. He is mere ready ro give, 
 than we to a(k : we are not itraitened in him, for he 
 is the, hearer of prayer ; but in our own bowels. He 
 has laid down a method, how we are to afk ; and in 
 that method, it is afk and have, Jam i. 5. 6. 7. If 
 any of you ink wifdam, let him afk of God, that giveth 
 to all men liberally, and upbraideth not ; and it [ball 
 be given him. But let him cfh in faith, nothing wa- 
 vering : for he that -waver eth is like a wave of the 
 fea, driven with the wind y end tojjed. For let not 
 that man think that he Jhall receive any thing of the 
 Lord. The faith of this is neceffary to acceptable 
 prayer, Heb. xi. 6. For he that cometh to- God, muft 
 btl'evc that he is, and that he is a rewarder of them 
 that diligently feek him. 
 
 5. He ib an omniprefent and omnifcient God, Pfal. 
 cwxix 7. IVhitker /halt I go from thy Spirit ? or whi* 
 thcr Jhall I fee from thy pre/ence ? Heb. iv. 13. Nth 
 ther is there any creature that is not manifejt in his 
 
 fight : but all things are naked, and opened unto the eyes 
 of him with whom we h.ve to do. How elfe could he 
 be the hearer of prayer? What part of the woild (o- 
 ever the petitioner is in, whether he prays with the 
 voice or with the heart only, God is the hearer of 
 prayer. Idolaters might chute high places to. worfhip 
 their idols in ; but it is all one to the hearer of pray- 
 er, whether the petitioner be on the top of the H<?h- 
 eft mountain, or as low as the centre of the earth. 
 Jonah was heard out of the whale's belly. Though 
 thoufands of voices be going in prayer to the throne 
 at the fame time, the infinite mind comprehends them 
 all, and every one, as eaiily as if there were but one 
 at once. 
 
 6. Lajlly, He is a God of infinite power, Rev. iv. 
 8. 7 hey reft not day and night, faying, Holy, holy, holy. 
 Lord God Almighty — . While there is fuch a variety 
 of cafes, that the creatures have to lay before him 
 prayer, he could not bt the hearer of prayer, if :oere 
 were any thing tco hard for him to do. But nothing 
 
 is 
 
What Prayers they are that Cod hears. 337 
 
 is impoflible with him ; he calleth things that are not 
 to be as if they were, at the voice of prayer. 
 
 III. I proceed to {hew what prayers they are that 
 God hears. It is not every prayer, nor every one's 
 prayer that God hears. But it is the prayers of his 
 children, for things agreeable to his will, made by 
 the afliftance of his Spirit, and offered through Chrift. 
 
 1. They are the prayers of his own children, who 
 are juftified by faith, and reconciled to him, Jam. v. 
 16. The effeclual fervent prayer of a righteous m m 
 availeth much. Our Lord teaching how to pray, 
 teaches us to call God our Father; which can be 
 only through faith. Our perfons muft be accepted in 
 j unification, ere any work of ours can be {o. Where 
 there is no peace betwixt God and the finner, what 
 communion can be there ? Amos iii. 3. Can two 
 walk together, except they be agreed ? The fcripture 
 is plain, God heareth not finner s, John ix. 31. God's 
 way of giving gracioufly, is to give other things with 
 Chrift, Rom. viii. 32. He that [pared not his own 
 Son, hut delivered him up for us all, how Jba 11 he not 
 with him alfo freely give us all things ? It is in the 
 covenant only that one Can have a bottom for accept- 
 ance of his prayers. 
 
 Objetl. Then it is in vain for any to pray, but true 
 believers. Anf. There is lefs evil in praying by an 
 unbeliever, than in his omitting it; and confequent- 
 ly lefs punifhment will be. But going to pray, go to 
 Chrift by faith, and fo your prayer {hall be accepted j 
 and no other wife. 
 
 2. They are fuch prayers of theirs as are for things 
 agreeable to God's will, 1 John v. 14. This is the 
 confidence that we have in him, that if we afk any 
 thing according to his will, he heareth us. Even in 
 faints there are remains of a corrupt will, and (o it is 
 not left to them to pray for what they pleafe ; not 
 what is the choice of their corruption, but what is 
 the choice of their grace. When James and John 
 
 F f would 
 
338 What Prayers they are that God hedrs. 
 
 would have prayed for fire from heaven to confume 
 the Samaritans, Chrift rebuked them, and faid, Ye 
 know not what manner of /pint ye are of, Luke ix. 
 54. 55. Elias did it, but they might not, not having 
 his fpirit. 
 
 3. They are prayers made by the afliftance of the 
 Holy Spirit, hence called inwrought, Gr. Jam. v. 
 16. No language is acceptable in heaven, but what 
 is learned from thence. It is not the art of prayer, 
 but the Spirit of prayer, that is pleafing in the fight 
 of God. The former may be reached by- God's ene- 
 mies, whofe falfe heart may vent itfelf by a flatter- 
 ing tongue, as Ifrael did, Pfal. lxxviii. 36. 37. Ne- 
 verthelefs, they did flatter him with their month, and 
 they tied unto him with their tongues* For their heart 
 was not right with him, neither were they fiedfafl in 
 his covenant. The latter is the peculiar privilege of 
 God's children, yet common to them all, Gal. iv. 6. 
 Becaufe ye are Jons, God hath fent forth the Spirit of 
 his Son into your hearts, crying, Abba, Father. 
 
 4. Lajily^ They are prayers offered to God through 
 Chrift the Mediator, the fmltruftingon his merit and 
 interceffion alone for the hearing of them^ Dan. ix 1 7. 
 Now therefore i our God, hear the prayer of thyfer- 
 •vant, and his [applications, and cavfe thy face tojhine 
 upon thy fancx Liar y that is dc folate, for the Lord's Jake. 
 John xiv. 14 If ye Jhall afl any thing in my name, I 
 will do it. Chrift is the altar on which our fpiritual 
 facrifices can be accepted : and it is not confident 
 with the honour oi God, to hear the prayers of Tin- 
 ners other wife. 
 
 The doclrine being thus explained in the general, 
 I come in the next place more particularly, 
 
 1. To confirm it, and (hew that there is fuch a 
 thing as hearing of prayer, the pi iviiege of the Lord's 
 people in this lower world. 
 
 2. To ihew in what manner the Lord hears 
 prayer. 
 
 FIRST, 
 
That God is the Hearer of Prayer, 339 
 
 FIRST, I am to confirm it, and (hew that there 
 is fuch a thing as hearing of prayer, the privilege of 
 the Lord's people in this lower world God is in 
 heaven, they are on the earth ; voices from heaven, 
 or angel-rneilengers to report the acceptance of pray- 
 ers there, are not to be expected. Neveithelefs we 
 aie fure there is fuch a thing ftili in being. And it is 
 neceflapy to prove it, 
 
 1. For the fake of a profane generation, who as 
 they are ftrangers to, fo they are defpiiers of, com- 
 munion with God. 
 
 2. For the fake of formalifts, who go about the duty 
 of prayer as a talk, but are in no concern for the fruit 
 of it ; fend away the meflenger, but look for no report. 
 
 3. For the fake of difcouraged Chiiftians, who go 
 bowed down, becaufe they cannot perceive it as they 
 defire. 
 
 That God is the hearer of prayer, and will hear 
 the prayers of his people, is evident from thefe confi- 
 derations. 
 
 Fir/l, The fupernatural inftincl: of praying that is 
 found in all that are born of God, Gal. iv. 6. fore- 
 cited. It is as natural for them to pray, to fall a pray- 
 ing when the grace of God has touched their hearts, 
 as for children when they are born into the world to 
 cry, or to defire the breafts, Zech. xii. 10. / ivill 
 pour upon the houfe of David, and upon the inhibit 
 tants of Jerufalem, the Spirit of grace and of 'fupplica- 
 tions. Compared with Acts ix. 11. where, in the 
 account that is given of Paul, at his conversion, it is 
 particularly noticed, Behold, he prayeth. Hence the 
 whole faving change on a foul comes under the cha- 
 racter of this inftincl:, Jer. iii. 4. iq. IVilt thou not 
 from this time cry unto me, My Father, thou art the 
 guide of my youth P — / faid, Thou Jhalt call me, My 
 Father, and Jhalt not turn away from me. This fu- 
 pernatural inftincl, being the work of God in the 
 new nature, cannot be in vain. Accordingly it is 
 determined, If. xlv. 19. / faid not unto the feed of 
 F'f 2 Jacob, 
 
34^ That God is the Hearer of Prayer. 
 
 Jacobs Seek ye me in vain. But it would be a vain 
 appetite, if it were not to be fatisfied by hearing. 
 
 Secondly^ The interceffion of Chrift, Rom. viii. 34. 
 It is Chrijt that died, yea rather, that is rifen again, 
 ivho is even at the right hand of God, -who alfo maketh 
 intercejjion for us. It is a great part of the work of 
 Chrift's interceflion, to prefent the prayers of his 
 people before his Father, Rev. viii. 4 to take their 
 caufes in hand contained in their fupplications, 1 John 
 ii. 1. So we find him interceding for his church of 
 old in her low condition, Zech. i. and in the New 
 Teftament, John xvii. He is ever at the work, and 
 cannot neglect it, Heb. vii. 25. and it cannot be 
 without effecT:, John xi. 42. I knew that thou heareji 
 me always, faid Jefus to his Father. 
 
 Thirdly, The promifcs of the covenant, whereby 
 God's faithfulnefs is impawned for the hearing of 
 prayer, as Matth. vii. 7. Afk, and it Jhall be given, 
 you : feck, and ye Jhall find : knock, and it fball be 
 opened unto you. If. lxv. 24. And it Jhall come to 
 pafs, that before they call, 1 16 ill anfwer, and whiles 
 they are yet /peaking, I will hear. Pfal. cxlv. 19. 
 He will fulfil the dejire of them that fear him .• he alfo 
 will hear their cry, and will fave them. The promife 
 of hearing of prayer, is one of the great lines of the 
 covenant, Hof. ii. 20. 21. / will even betroth thee 
 unto me in faithfulnefs, and thou Jhalt know the Lord. 
 And it Jhall come to pajs in that day, I will hear, 
 Jaith the Lord, I will hear the heavens, &c : and it is 
 io propofed with his bsing his people's God, Zech. 
 x. 6. J am the Lord their God, and will hear them. 
 
 Fourthly, The many encouragements given in the 
 word to the people of God, to come with their cafes 
 unto the Lord by prayer. He invites them to his 
 throne of grace with their petitions for fupply of their 
 needs, Cmt. ii. 14. my dove that art in the ckjts 
 of the rock, in the Jecret places of the flairs, let me fee 
 thy countenance, let me hear thy voice ; for fweet is 
 thy voice, and thy countenance is comely. He fends 
 
 afflictions 
 
That God is the Hearer of Prayer. 341 
 
 afflictions for to prefs them to come, Hof. v. ult* I 
 will go and return to my place, till they acknowledge. 
 their offence, and feck my face : in their affliclion they 
 will feek me early He gives them ground of hope 
 of fuccefs, Pial 1. 15. whatever extremity their cafe 
 is brought to, If. xli. 17. When the poor and needy feek 
 water , and there is none* and their tongue faileth for 
 thirft, I the Lord will hear them* I the God of Ifrael 
 will not forfake them. He fhews them, that however 
 long he may delay for their trial, yet prayingand not 
 fainting fhall be fuccefsful at length, Luke xviii. 8, 
 I tell yon that he will avenge themfpeedily*. 
 
 Fifthly, The gracious nature of God, with the en-- 
 dearing relations he (lands in to. his people, Exod. 
 xxii. 27. And it (hall come to pais* when he crietb 
 unto me* that I will hear : for I am gracious. Matth. 
 vii. 9. io. 11. What man is there of you* whom if his 
 fori ajli bread* will he give him a jtone ? or if he a/k 
 afijh, will he give him a fer pent f If ye then being evil* 
 know how to give good gifts unto your children* how 
 much more fhall your Father which is in heaven give 
 good things to them that of} him ? He wants not power 
 and ability to fulfil the holy defires of his people ; he 
 is gracious, and will with-hold no good from them 
 that they really need. He has the bowels of a Father 
 to pity them, the bowels of a mother to her fucking 
 child. He has a moM tender fympathy with them in 
 all their afflictions, the touches on them are as on the? 
 apple of his eye \ and he never refutes them a requeft,, 
 but for their good, Rem viii. 28. 
 
 Sixthly, The experiences which the flints of ill 
 ages have had of the anfwer of prayer. The faith 
 of it brings them to God at firftin converfion, as the 
 text intimates : and they that believe cannot be dis- 
 appointed. Abraham, Mofes, David's, and Job's 
 experiences of this kind are in record, with many 
 others, Paul's, &c. The Pfalmifl; fets up his cafe as 
 a way- mark to all the travellers to Zion, Pial. xxxiv. . 
 6. This poor man cried, and the Lord beard him ; and' 
 F f 3. faved.1 
 
342 In what Manner the Lord hears Prayer. 
 
 faved him out of all his troubles. And to this day 
 the faints experience feals the truth thereof. 
 
 Laftly, The prefent eafe and relief that prayer 
 fometimes gives to the faint?, while yet the full nn- 
 fwer of prayer is not come, Pfal. exxxviii. 3. In the 
 day 'when I cried, thou anfwered/i me : and flrength- 
 enedjt me tuith ftrength in my foul. The unbofoming 
 of themfelves to the Lord in prayer, comforts and 
 Strengthens the heart, 1 Sam. i. 18. This is on the 
 faith of the Lord's hearing of prayer, Micah vii. 7. 
 I will look nnto the Lord : I will wait for the God of 
 my fa Iv at ion : my God will hear me, 
 
 SECONDLY, 1 come to fhew in what manner 
 the Lord hears prayer. For clearing of this, I lay 
 down the following obfervatiens thereon. 
 
 First, A thing defired of God may be obtained, 
 and yet the prayer not heard and accepted, as in 
 Ifrael'g cafe, Pfal. lxxviii. 29. So they did eat y and 
 were well filled : for he gave them their own defire. 
 For as it is plain on the one hand, that finners out 
 of Chrift may fometimes obtain a thing they pray for, 
 ^s in the cafe of the Ninevites, it is as plain on the 
 ether, that no prayer of theirs can be accepted of 
 God, according to John ix. 31. God hcarcih not fin* 
 ners. It is one thing to get a thing prayed for, an- 
 other to get it as an anfwer of accepted prayer, Pfal. 
 lxxviii. 34 — 38. Now this falls out in two cafes. 
 
 1. When the thing prayed for is given downright 
 in wrath, as it was in the cafe of the Ifraelites fetk- 
 ing a king, Hof. xiii. 11. 1 gave thee a king in mine 
 anger. Men often need no more to ruin them, but 
 to get their will ; and God may give it them with a 
 vengeance. They get their deiire, but it is far from 
 being accepted ; for it is in anger it comes to them. 
 
 2. When it is given in the way of uncovenanted 
 condefcendence. Thus finners out of Chrift may- 
 get particular requefts of theirs anfwered, as Ahab, 
 i Kings xxi. 29. For though God does not accept 
 their perfons, nor any performance of theirs ; yet he 
 
 may 
 
In what Manner the Lord hears Prayer, 343 
 
 -may (hew regard to his own ordinance of prayer, and 
 therefore make it not fruitlefs even to them. An4 
 •thus the Lord does to train on finners to the yielding 
 themfelves to him, and to depending on him by faith 
 and prayer, Hof. xi. 3. I taught Ephraim aifo to go, 
 taking them by their arms, 
 
 Anfwers cf accepted prayer come in the way of 
 the covenant of grace, but thefe in the way of com- 
 mon providence. And they may be difcerned by 
 thefe attending figns. 
 
 (r.) Wilfulness and unl.umblednefs of fpirit in 
 afking; 1 Sam. viii. 19. Neverthelefs, the people re- 
 fufed to obey the voice of Samuel ,• and they [aid. 
 Nay, but we will have a king over us. When 
 one's will is peremptory, and is not brought to a holy 
 fubmiflion to God in the matter, but they will wring 
 the mercy out of God's hand, and have it at any 
 rate, whether with or without his good will ; be fure 
 that is what comes in the way of common providence 
 only. 
 
 (2.) Strengthening and feeding of lufts by them 
 when received, Pfal. lxxviii. 29. 30. Hence on fuch 
 receipts men commonly grow worfe, and their mer- 
 cies are fhort lived : being greedily matched off the 
 tree of providence, ere they are ripe, their teeth are 
 fet on edge with them, ver. 30. 31. 
 
 (3.) A frame of fpirit, in alking and receiving, 
 not of the mould of the gofpel, but of the law ; 
 whereby more ftrefs is laid upon our own neceflity, 
 than on the interceffion of Chrift ; there is much de- 
 fire of the mercy, but no believing dependence on 
 the Lord for it in the promife as a free prcmife 
 through Chrifl j and ordinarily it leaves the heait 
 fixed on the gift, and does not carry it back to the 
 Giver. 
 
 Secondly, A prayer may be heard and accepted, 
 and yet the defire of it not granted. That is to fay, 
 God may be pleafed with, and accept of the prayer as 
 fervice to him ; and yet may fee meet not to grant 
 
 the 
 
344 I* what Manner the Lord hears Prayer. 
 
 the thing prayed for. Even as a father going to cor- 
 rect one of his children, may be very well pleafed 
 with another child of his interpofing for fparing, 
 though he may not fee it meet to forbear for all that. 
 
 The truth of this is put out of doubt, in the cafe of Je- 
 fus Chrift himfelf, Matth. xxvi. 39. who prayed, fay- 
 ing, my Father , if it be pcfjible, let this cup pafs from 
 me : neverthelcfs, not as 1 will, but as thou wilt. 
 Compare Heb. v. 7. Who in the days of his fiefh, whetz 
 he had offered up prayers and Jupplications, with 
 Jlrong crying and tears, unto him that was able to 
 fave him from death, and was heard, in that he fear- 
 ed. If it was fo done with the Head, no wonder it 
 be fo with the members too, as David, 2 Chron. vi. 
 8. *?. But the Lord faid to David my father, Foraf- 
 much as it was in thine hsart to build an houfe for my 
 name, thai did/? well in that it was in thine heart : 
 notwithf anding, thou /halt not build the houfe, but 
 thy fon which fhall come forth out of thy loins, he 
 Jhall build the houfe for my name. A thing may be 
 very agreeable to the command of God, to be prayed 
 for, which yet may be otherwife ordered in the holy 
 wife proviJence of God. It is one thing what he 
 requires of us by his revealed will, another what in 
 his fecret will he minds to do, Deut. xxix. ult. The 
 fecret things belong unto the Lord our God : but thofe 
 things which are revealed, belong unto us, and to our 
 children for ever, that we may do all the words of this 
 law. 
 
 Now cf prayers accepted and not granted, it is to 
 be obferved, 
 
 r. They are not abfclute and peremptory, but 
 with holy iubmiffion to ibe divine pleafure, as of our 
 Lord's, Matth. xxvi. 39. If we pray abfoiutely, for 
 what God has not fo promifed, and fuch a prayer is 
 not granted, it is not accepted neither. So all that 
 this amounts to is, that God fees meet to refufe what 
 the petitioner did feek, but with fubmiffion to his 
 will either to grant or refufe it. 
 
 2. Where 
 
In what Manner the Lord hears Prayer. 345 
 
 2. Where a prayer is accepted and not granted, 
 there is in the bofom of the denial an unfeen greater 
 mercy. Had that cup palled from Cbrifr, where 
 had been the glory of God the Father, Son, and 
 Holy Ghoft, in the falvation of an elect world, that 
 was wrapt up in the denial of that finlefs defire of 
 ChrifVs holy human nature? Had David's child lived 
 for whom he prayed, he had been a lading ftain on 
 his father's reputation : but God refufed David's pe- 
 tition in that, where the refufal was a greater mercy, 
 than the granting would have been. 
 
 3. Hence that treatment of fueh prayers is agree- 
 able to the chief fcope and aim of the petitioner, 
 which is God's glory and his own good. This is the 
 riefign of believers in all their accepted prayers, which 
 being agreeable to the promife, there is no jarring 
 there betwixt God and them. Only, they in this 
 cafe look on fuch a thing as they pray for to be the 
 moil proper mean for that end ; God fees it is not, 
 and therefore refufes it. So all that this amounts to 
 is, as if one mould defire one to lead him fuch a way 
 to fuch a place •, he refufes not to lead him to the 
 place, but he will not lead him that way, but a near- 
 er and better way. 
 
 Qiie/i. How may I know fuch prayers of mine to 
 be accepted, when they are not granted? 
 
 Anf 1. When the heart is brought to fubmit to 
 the denial as a holy and righteous difpenfation, Pfal. 
 xxii. 2. 3. my God, I cry in th$ day-time, but thou 
 heareft not ; and in the night-feafon, and am not Jilent. 
 But thou art holy, thou that inhabit eft the praifes of 
 Ifrael. When the finner from his heart clears the 
 Hearer of prayer, leaving his complaint on his un- 
 worthy felf, fuch an effecl: is an argument of prayer 
 accepted, though not granted. 
 
 2. When though the thing be denied, yet divine 
 fupport under the denial is granted, and made forth- 
 coming: Luke xxii. 42. 43. Chriil having prayed, 
 faying, Father, if thou be willing, remove this cup 
 
 from 
 
346 In what Manner the Lord hears Prayer* 
 
 from me ; neverthelefs, not my willy but thine be 
 done : there appeared an angel unto him from heaven y 
 firengthening him. And he was carried through all 
 his fufferings by his Father, fo that he was victorious 
 over death itfelf. Thus often God, denying the pe- 
 titions of his children, with refpett to temptations, 
 troubles, <bc. yet teitihes his acceptance of their pray- 
 ers by the iupports given under the fame, Pfal. cxxxviii. 
 3. In the day when 1 cried, fays David, thou anfwer* 
 edjl me ; and flrengthenedft me with Jlrength in my, 
 foul. 
 
 3. Laflly, When fuch a foul is helped to go back 
 to the fame God with new petitions in faith and hope 
 of hearing, 2 Sam. xii. 20. Then David aroje from 
 the earthy and wafJjedy and anointed himfelfy and 
 changed his apparel, and came into the houfe of the 
 Lord, and worfiipped. This argues a faith of the 
 promife of all's working together for good, Rom. 
 viii. 28. a leaving a latitude of difpenfation to fove- 
 reignty, well becoming a fubmifnve and refigned pe- 
 titioner. 
 
 Thirdly, The defire of a prayer may be heard 
 and granted, and yet it may be long ere it be anfwer- 
 cd. That is to fay, all prayers not anfwered to our 
 fcnfe and feeling, are not loft; they may ftand grant- 
 ed in heaven, and yet it may be many a day ere the 
 anfwer of them come to us. A prayer may be grant- 
 ed, and yet the mercy prayed for be ftill with- held, 
 fo that the petitioner may be obliged to fend new pe- 
 titions day by day for it (till. 
 
 I (hall firft confirm this, and then mew why it may 
 be fo ordered. 
 
 Fir ft y To confirm the truth of this, confider, 
 
 1. Scripture-inftances. Abraham prayed for an 
 heir, it was granted, Gen. xv. 3. 4. yet it was more 
 than thirteen years before that prayer was anfwered, 
 in the birth of Ifaac, Gen. xvii. 25. So the Ifraelites 
 in Egypt, Exod. ii. 23. 24. and Daniel, chap. ix. 23. 
 Such inftances are recorded for our learning. 
 
 2. There 
 
In "what Manner the Lord hears Prayer. 347 
 
 2. There is a difference betwixt the granting of a 
 petition, and the intimation of that grant to us •, be- 
 twixt Heaven's order for our gecting of the mercy, 
 and the execution of it. The one is the hearing and 
 grant of prayer, the other is the anfwer: and though 
 thefe foraetimes may come both in one inftant, as 
 Xlatth. xv. 28. Jefus an [fiver ed and J aid unto her, 
 •woman, great is thy faith ,- be it unto thee even as 
 thou -wilt: and her daughter was made whole from 
 that very hour; yet often they are at a great diftance 
 of time, as in Abraham's cafe. 
 
 3. The hearing and granting of prayer is an object 
 of faith, the anfwer of prayer an objecl: of fenfe and 
 feeling, 1 John v. 14. 15. Matth. xv. 28. A prayer 
 made through the ailiftance of the Spirit, according 
 to the will of God, and offered to God through Chrift, 
 is heard and granted in that inftant wherein it ;s 
 made: and this is what we aie to believe, on the 
 ground of the faithful nefs of God in the promife, be- 
 fore we get the anfwer to our fenfe and feeling ; for 
 faith is the fubjlance of things not feen, and we walk 
 by faith, not by fight ; and therefore this is the ordi- 
 nary way to put the grant and anfwer at fome diitance 
 of time, though not always. If. Ixv. 24. 
 
 Secondly, 1 mall fhew why the anfwers of prayers 
 "hecrd and granted, are kept up for a time, and may 
 be for a long time. 
 
 1. To keep the petitioners hanging on about the 
 throne of grace, Frov. xv. 8 The prayer of the up* 
 right is his delight. The Lord by this means gives 
 them many errands to the throne, fo that they mud 
 always be going back again, and renewing their fuits. 
 So fathers make their little children follow them, 
 and hang about them, and fpeak to them as they can : 
 and no father has fuch delight in the company and 
 converfe of his children, as God has in his, Cant. 
 ii. 14. 
 
 2. For the trial of their graces, Jam. i. 12. Bleff- 
 ed is the man that endureth temptation : for when he 
 
 is 
 
348 In whit Manner the Lord hears Prayer. 
 
 is tried, he fijall receive the crown of life, -which the 
 Lord hath promifed to them that love him. This life 
 is the time of trial, and God's with-holding for a 
 time the anfwers of granted prayers, is a piece of 
 trial that will go in through and out through the 
 child of God. It tries their fincerity and eaineftnefs 
 for an anfwer, Job xxvii 10. with Luke xviii. 7/; 
 their patience and difpofition to wait on God, Hab. 
 ii.3.; their hope in God, Pfal. cxlvii. 11. & xlii. 
 5. ; efpecially it tries their faith in the word of pro » 
 mife, and that is a trial of great eftimation in the 
 fight of God, 1 Pet. i, 6. 7. Wherein ye greatly rejoice, 
 though now for afeafon ( if need he ) ye are in heavinefs 
 through manifold temptations. That the trial of your 
 faith being much more precious than of gold that pe- 
 rifheth, though it be tried with fire, might be found 
 unto praife, and honour t and glory at the appearing 
 of Jefus Chrift. Every new act of faith in the word, 
 is more valuable than all the famed exploits of carnal 
 felfilh men ; efpecially when faith keeps hold of the 
 promife like a rope in the water, while providence is 
 bringing one wave after another over the man's head, 
 Flai. Ivi 10. So Matth. xv. 21. — 28. 
 
 3. Till they be prepared and fitted for receiving 
 the anfwer, Pfal. x. 17. Lord, thou haji heard the de- 
 fire of the humble : thou wilt prepare their heart, thou 
 wilt caufe thine ear to hear. Mercies we need, but 
 we are not at all times meet to receive them. God 
 gives his left-hand gifts to ftrangers, in the way of 
 common, providence, whether they be prepared for 
 them or not : and hence many are ruined getting 
 much laid to their hand, before they have the grace 
 or wifdom to manage it, for God's honour and their 
 own good. But his right-hand gifts to his children, 
 in the w3y of the covenant, though they be ready for 
 them, yet he will keep them back till they be made 
 ready and prepared for them too. So he is at pains 
 to humble them, and work them for that thing. Saul 
 was brought to the kingdom eafily, but David not fo. 
 
 4. La/tfy, 
 
In what Manner the Lord hears Prayer. 349 
 
 4. Lajlly, Till the belt time come, for their get- 
 ting it, when it may come to them with the greateffc 
 advantage, Eccl. iii. 14. I know that what foevcr God 
 doth, it Jhall he for ever : nothing can be put to it, 
 nor any thing taken from it : ami God doth it, that 
 men Jhould fear before him. There is much in the 
 timing of a favour ; the fame thing may be worth 
 double to a man at one time, beyond what it will be 
 at another. And be fure, if God is keeping back 
 the anfwer of a granted prayer, he is only referving 
 till the belt time of bellowing it, John xi. 14. 15. 
 & ii 4. 
 
 Quefi. How may a Chriftian know his prayer is 
 heard and granted, while yet it is not anfwered ? 
 
 Anfw. 1. If ye have prayed in faith, no doubt your 
 petition is heard and granted, though it mould not 
 be anfwered for ever fo long after, Matth. xxi. 22. 
 All things whatfoever yefball afk in prayer, believing, 
 ye Jhall receive. God refufes not, nor rejecls any 
 praver for things agreeable to his will, made in faith 
 of the promife, through the afhftance of the Spirit, 
 and offered to him through his Son. And ye ought 
 to believe, that fuch prayers are granted, but that God 
 for holy wife ends delays the anfwer. 
 
 2. If ye are ftrengthened to hang on about the 
 Lord's hand, for the anfwer, hoping and waiting for 
 the Lord, Pfal. cxxxviii. 3. It is a certain truth, 
 which ye may build upon, Gal. vi. 9. In duefeafon we 
 Jhall reap, if we faint not. This is the very charac- 
 ter of an eled believer, on his trials for glory, Luke 
 xviii. 7. Shall not God avenge his own eletl, which cry 
 day and night unto him, though he bear long with 
 them P Granted prayer brings fomething in hand, 
 namely, grace to wait on, Pfal. xxvii. ult. Wait on the 
 Lord : be oj good courage, and he Jhall Jlreng then thine 
 heart : wait, I fay, en the Lord. Compare ver. 13. 
 / had fainted, unlefs I had believed to fee the goodnefs 
 of the Lord in the land of the living. 
 
 3. Lajlly, It is a good fign when ye are encoura- 
 
 G g ged 
 
350 In what Manner the Lord hears Prayer, 
 
 ged to wait for the defired anfwer, by the Lord's an- 
 swering you in other things that fall out in the mean 
 time of the delay. For the Lord laysthefe to your 
 hand to fupport your faith and hope in point of the 
 delayed anfwer. How was David's faith of the pro- 
 mife of the kingdom kept up, fo many years during 
 Saul's reign ? Why, David in that time had many 
 experiences of anfwers of prayer, and fulfilling of 
 promifes in other things, as Pfal. xxxiv. 6. This poor 
 man cried, and the Lord beard him ; andfaved him out 
 of all his troubles. 
 
 Fourthly, Prayers accepted and granted, (hall 
 certainly be anfwered to the believer's fenfe and feel- 
 ing at length. The anfwer may be delayed, but it 
 cannot be forgotten, nor mifcanied. Such prayers 
 will finely be turned into praife at long-run ; and 
 faith will bring in fenfe and feeling, when it is tried 
 a while. 
 
 I {hail fit ft confirm the truth of this, and then 
 fhew when they (hall be fo anfwered to their fenfe and 
 feeling. 
 
 Firjiy To confirm this, confider, 
 
 1. The intereft the Mediator has in the matter, 
 which fecures and puts it beyond doubt. It is upon 
 his merit that the prayer is accepted, on his intercef- 
 fion that it is granted : fo that he is nearly concerned 
 in the obtaining of the anfwer : and then he is the 
 great Steward in heaven, into whofe hands the whole 
 fulnefs of covenant -benefits for tinners fupply is put. 
 How then can it fail, when the mercy petitioned tor, 
 is lodged in the hand of our InterceiTor for it ? 
 
 2. The faithfulnefs of God in his word, Pfal. 
 lxxxix. 8. Lord God of hofts, who is a jlrong Lord 
 like unto thee ? or to thy faithfulnefs round about thee ? 
 This Hands as a rock immoveable in all the changes 
 that befal his people. His word mult be accomplith- 
 ed, and his promife fulfilled, whatever (land in the 
 way of it. Heaven and eaith fhall rather be removed 
 than it fail, or fall a minute behind the fet time of its 
 
 bringing 
 
In -what Manner the Lord hears Prayer. 351 
 
 bringing forth, Hab. ii. 3. For the vifion is yet for an 
 appointed time, but at the end it /hall [peak, and not 
 lie : though it tarry, wait for it, becavfe it will fur e- 
 ly come, it -will not tarry, 
 
 3. The love and pity God has to his children that 
 cry to him. Bis ears are open to their cry, Pfal. xxxiv. 
 15. He forgets it not, Pfal. ix, 12. As he is their 
 God, fo he will be a God to them, as the expreffion 
 is, 1 Chron. xvii. 24. namely, to do the part of a 
 God to them •, that is, to hear and anfwer their 
 prayers. 
 
 4. Laftly, Such prayers are the product of his 
 own Spirit in them, Rom. viii. 26. And be fure, 
 the mouths that he opens, he will fill ; the holy ap- 
 petite and defires that he creates in them, he will fa- 
 tfsfy. 
 
 Secondly, I fhall (hew when they mall be anfwered 
 to their fcnfe and feeii ng. There are two periods in 
 general, wherein God gives anfwers of prayers ac- 
 cepted and granted. Anfwers of prayer are given, 
 
 1. In time, during the petitioner's life in this 
 world, Pfal. lviii. ult. Verily there is a reward for the 
 righteous : verily he is a God that judgeth in the 
 earth. Believers in this life have communion with 
 God, and do get anfwers of prayer, as provifion al- 
 lowed them of their Father, for their journey through 
 the wildernefs. But one may wait a long time of his 
 life, for an anfwer of fome prayers, and ere he go off 
 be made to fay, Lord, now letteji thou thy fervant de- 
 part in peace, according to thy word : for mine eyes 
 have feen thy falvation, Luke ii. 29. 30. 
 
 Of the feafons of life for anfwers of prayer, we 
 may fay in the general, there are four feafons thereof. 
 
 (1.) A time of the Lord's return to a church and 
 people from whom he had hid his face, Pfal. cii. 16. 
 17. When the Lordflmll build up Zion, hefball appear 
 in his glory. He will regard the prayer of the de- 
 Jlitute, and not dcfpife their prayer. The children 
 may cry long to their Father, ere he let on he notices 
 Ggi them, 
 
352 In what Manner the Lord hears Prayer. 
 
 them, when he is angry with their mother : but when 
 he is pleafed with her, they get fpeedy anfwers from 
 him, Dan. ix. i. 2. 23. Times of reformation, and 
 outpouring of the Spirit on a land, are times of an- 
 fwers of prayer tc particular perfons : which fhould 
 move us to carry along the public cafe, with our pri- 
 vate cafes, as David did, Pfal. li. t8. 19. Do good in 
 thy good pleafure unto Zion : build thou the wails of 
 Jerufalem % &c. 
 
 (2.) A time of greateft extremity, when matters 
 are carried to the utmoft point of hopelefinefs, Deuc. 
 xxxii. 36. For the Lord Jl all judge his people, and re- 
 pent hiwfelf for his ferv ants ; when he feet h that their 
 power is gone, and there is none /hut up, or left. 
 When God's people are brought to that, they can da 
 no more, then is the fpecial feafon of God's doing 
 for them, If. xli. 17. W hen the poor and needy feek wa- 
 ter, and there is none, and their tongue faileth for 
 thirj?, I the Lord will hear them, 1 the God of Ifrael 
 will not forfake them. When the child was laid by 
 for dead, the well was discovered. When the knife 
 was at Ifaac's throat, the anfWr comes from heaven, 
 Stay thine hand. A fenttnee of death is often palled, 
 on all probable means, the thing is put as it were in 
 tbe grave, and the done fealed : and then comes the 
 iefurreclion of it, 2 Cor. i 8. 9. 10. Pfal. exxvi. 
 I. When the Lord turned again the captivity of Zion, 
 we were like them that dream. 
 
 (3 ) A time of the petitioner's deepeft humiliation 
 when he is beat down from all his heights, and 
 brought as low as the duft of the Lord's feet, as in 
 Job's cafe, chap. xlii. 6. 7. <6r. and the woman of 
 Canaan's, Matth. xv. 27. 28. It is the Lord's way 
 with his children to hy them very low, before he 
 raife them up ; to empty them foundly of themfdves, 
 befoie he fill them. They mult be made to fee 
 their own utter unworthinefs, that God is no debtor to 
 them, be wholly refigned to the divine pleafure, and 
 become as a weaned child. And that may coft much 
 
 hewing ; 
 
In what Manner the Lord hears Prayer. 353 
 
 hewing ; but it is the way they are prepared for 
 mercy, Pfal. x. 17. 
 
 (4.) Lajlly, A time wherein the mercy may come 
 nioft feafonably for God's honour and their comfort, 
 Gal. vi. 9 In due feafon ive Jhall reap^ if we faint 
 not. The hufbandman expects to reap his crop in 
 the harveft, for that is the moft proper feafon. Our 
 God is the beft judge of time for this or that pur- 
 pofe, and he does all in judgement, Deut. xxxii. 4. 
 So that the petitioner (hall be fully fatisfled as to the 
 delay of the anfwer, and the whole ireps of provi- 
 dence in the matter, and be made to fing as Rev. xv. 
 3. faying, Great and marvellous are thy works, Lord 
 God almighty ; juft and true are thy ways, thou King 
 of faints. 
 
 2- In eternity, when the believing petitioner is got 
 into another world, then will be a feafon of anfwers 
 of prayer, Mai. iii. 17. 18. They jhall be mine, Jaith 
 the Lord of ho/Is, in that day when I make up my jew els y 
 and 1 will fpare them as a man fpareth his own 
 fon that fer vet h him. Then Jhall ye return and difcern 
 between the righteous and the wicked ; between him 
 that ferveth God, and him that ferveth him not. I do 
 not fay, they will pray in another world, but prayers 
 poured out in this world will be anfwered in another 
 world, partly after death, and fully and completely at 
 the refurre£tion. For confider, 
 
 (1.) There are accepted and granted prayers th?.t 
 are never anfwered on this fide of time ; yet they 
 cannot mifs to be anfwered, Pfal. ix. \S. For the 
 needy fh a II not ahvay be forgotten : the expetlation of 
 the poor Jhall not perifh for ever. Therefore they are 
 anfwered in eternity. Such is that prayer of all the 
 children of God, Rom. vii. 24. wretched man thnt 
 1 am, who Jhall deliver me from the body of this death I 
 the complete victory over all their enemies, and be- 
 ing fet beyond their reach, which is delayed till the 
 refurre£tion, r Cor. xv. 26. The lajl enemy that Jhall 
 be deJlroyed 9 is dea*h. 
 
 G g 3 (2.) There 
 
354 In -what Manner the Lord hears Prayer, 
 
 (2.) There are prayers that are anfwered here in 
 part, but are not fully anfwered till the petitioner 
 comes into another world. The prayers for the co- 
 ming of Chrift's kingdom are begun to be anfwered 
 now, but they will not be fully anfwered till the laft 
 day. Petitions for deliverance from temptation, the 
 power of lufts and corruptions, are anfwered fo as an 
 earned: is given, but the full anfwer is till then in re- 
 ferve, Rom. xvi. 20. The God of peace Jhall bruife 
 Satan under your feet fbortly. 
 
 (3.) Laj1ly y All the accepted prayers of thofe that 
 wait for the Lord, whether for their fouls or their 
 bodies, will be at once anfwered in heaven fully : 
 there the promifes will be told out to them for ever 
 in full tale. There are many prayers for deliverance 
 from temptations, trials, and troubles, which God 
 fees not meet to anfwer now ; but they will be all 
 anfwered at once then, Rev. xxi. 4. God Jhall wipe 
 away all tears frsm their eyes ; and there /hall be no 
 more death) neither for row , nor crying, neither fb all 
 there be any more pain : for the former things are pa/f- 
 ed away. 
 
 Therefore, let none think that all the prayers are loft, 
 that are not anfwered during this life : for prayers 
 here made in faith, may be delayed as to their an- 
 fwer, till the petitioner come home to his Father's 
 houfe : and there will be a fecond crop there of pray- 
 ers anfwered here. 
 
 Qiieft. When an anfwer of prayer comes, how 
 {hall it be known to be an anfwer of accepted and 
 granted prayer, and not come in the way of common 
 providence ? 
 
 Anfw. 1. Mercies that come fo make the foul more 
 holy, tender, and watchful, whereas others prove 
 fhares and fewel to mens lufts, Pfal. vi. 8. Depart 
 from me> all ye workers of iniquity ; for the Lord hath 
 heard the voice of my weeping. Common providence 
 filled the rich man's barns, then faid he, Soul% take 
 thine eafe* 
 
 2. They 
 
In -what Manner the Lord hears Prayer, 35$ 
 
 2. They enlarge the foul in thankfulnefs to God, 
 Pfal. cxvi. 1. 12. 1 love the Lord, becaufe he hath 
 heard my voice, and my f up plications. What Jhall 1 
 render unto the Lord, for all his benefits towards me ? 
 And they make it to rejoice more in the Giver, than 
 in the gift, 1 Sam. ii. 1. My heart rejoiceth in the 
 Lord. The fignature of God's good -will that is up- 
 on the mercy, makes it of a great bulk, though it 
 may be a fmall thing in itfelf, Gen. xxxiii. 10. 1 have 
 Jeen thy face, faid Jacob to Efau, as though 1 hadfeen 
 the face of God, and thou waft pleafedwith me. Thus 
 coming from God in the way of the covenant, it leads 
 back to God : but others not fo. 
 
 3. Lajlly, They come feafonably, the heart being 
 in fome meafure prepared for the receipt, Pfal. x. 17. 
 when the foul is moulded in a fubmiffive difpofition. 
 Exercifed fouls will be afraid of a mercy's coming 
 too foon. 
 
 Fiftthly, God anfwers prayer, either by giving 
 the very thing itfelf aflced, or the equivalent of it. 
 As a man may pay his bond, either in money, or 
 money-worth. So there are two ways of God's ful- 
 filling his promifes, and anfwering his people's prayers. 
 
 1. Sometimes God anfwers prayer by giving the 
 very thing de fired. So he anfwered Hannah's prayer 
 for a child, and Solomon's prayer for wifdom. And 
 what comes that way will bear much bulk in the eyes 
 of a gracious foul, becaufe of the good-will of God 
 that is ltamped on it, whereby it is diftinguiihedfrom 
 what comes in the common road. 
 
 And what comes th.at way, readily comes with a 
 good incaft to it, efpecially if the petitioner has been 
 kept long hanging on for it. Such an incaft got So- 
 lomon, 2Chron. i. 12'- WiJ r dom and knowledge is grant- 
 ed unto thee, and 1 will give thee riches, and wealth, 
 and honour, fuch as- none of the kings have had, that 
 have been before th:e, neither Jhall there any after 
 thee hive the like. They that wait long for their an- 
 fwer, ordinarily get as it were both the flock and in- 
 
 tereft 
 
356 In what Manner the Lord hears Prayer. 
 
 tereft togerher. So Abraham and Sarah waited long 
 fcr the promifed feed, even till they were come to 
 extreme old age: and then they got it with a renew- 
 ing of their age. 
 
 2. Sometimes by giving, though not the thing it- 
 felf, yet the equivalent or it, that which is as good ; 
 as one may pay his bond, by giving, though not 
 money, yet what is as good as money. Thus though 
 God did not give David the child's life, yet he gave 
 him a Solomon, a mercy as good and better. Paul, 
 though he got not free of the temptation at his afk- 
 ing, yet he got grace fufficient to bear him up under 
 it, 2 Cor. xii. 9. 
 
 Ana God's as-good that he gives his people, will 
 readily be found better, all things considered. That 
 is beft which is belt for God's honour and our good, 
 and God knows better than we what is moft fuitable 
 to thefe purpofes. It would have been more eafy for 
 Paul, to have been freed from the melTenger of Sa- 
 tan ; but it was more for God's honour and his fpi- 
 ritual good, to be helped to fight that melTenger and 
 overcome. 
 
 Learn then, that your prayers may be anfwered, 
 though ye get not the very thing ye aflc. Though 
 God anfwer you not in kind, if he anfwer you in 
 kindnefs, ye have no reafon to fay your prayer is not 
 heard. If he take not off your burden, yet if he gives 
 you fupport, he hears you, Pial. exxxviii. 3. There 
 are two ways how God gives his people as good. 
 
 (1 ) Sometimes he gives them as good in the fame 
 kind ; though he gives them not the fame temporal 
 mercy they would have had, he gives them another 
 of the fame kind as good as it. Though he gave not 
 David the life of the child he aiked, he gave him a 
 Solomon. So God referves to himfelf the chufing. 
 
 (2 ) Sometimes he gives them as good in another 
 kind; as not giving them fuch a temporal mercy, he 
 gives them a fpiritual mercy and enjoyment in the 
 loom of it ; and furely there is no ids there. 
 
In imhat Manner the Lord hears Prayer* 357 
 
 Qiieft. How may one know that God anfwers his 
 prayer, by giving him the as-good? 
 
 Anfvj. 1. W hen that which is given anfwers or ferves 
 the purpofe as well as the thing defired would have done. 
 David defired the child's life as a* token of God's re- 
 conciliation with him ; but Solomon's birth anfwer- 
 ed the fame purpofe, 2 Sam. xii. 24 25. So there 
 was no lofs as to the main thing in view. 
 
 2. Wben the heart is brought to reft contented 
 with what is given, in the room of what was defired. 
 So Mofes was fufficed with a fight of the land from 
 Pifgah, inftead of entering into it. "When the thing 
 given takes the heart off what is with-held, it is a 
 fign it comes as an anfwer of prayer by the way of 
 an as-good. 
 
 3. When a perfon is to his own conviction a gain- 
 er by the choice God makes for him. Thus the 
 Lord fometimes anfwers his people's prayers in trou- 
 ble for deliverance, by giving them manifestations of 
 his love and mercy, which they would not have got- 
 ten if the trouble had been removed, Lam. iii. 57. 
 Thou drewejl near in the day that I called upon thee : 
 thou /aid]}. Fear not. 
 
 Sixthly, God's anfwer of prayer fometimes. a- 
 grees with the expreilion ufed in prayer, though not 
 with the preconceived defign and defire of the peti- 
 tioner. There is a fpecial help of the Spirit allowed 
 God's people in prayer, beyond what they have other- 
 wife, Rom. viii. 26. Hence going to God on fuch 
 a particular errand, they are fometimes carried fo to 
 exprefs their defire, that the anfwer agrees exactly to 
 the expreffion ufed in the petition, though the peti- 
 tion as exprriTed doth fvverve fomewhat from what 
 they intended. 
 
 It will therefore be profitable on the receiving an 
 anfwer of prayer, to compare it with the expreilion 
 in which the petition was made : and the harmony 
 betwixt them being obferved, will fet the matter of 
 the anfwer in a clear light. 
 
 Lastly, 
 
35 8 In iv hat Manner the Lord hears Prayer. 
 
 Lastly, One mercy may be the anfwer of the- 
 prayers of many. Whether it be a public mercy to 
 a fociety, or a private mercy to a particular perfon, 
 it may be given in anfwer to the prayers of many, 
 and many may take the comfort of that anfwer. As 
 when the prayers of a congregation are heard, or a 
 mercy is given which many have privately prayed for, 
 though the anfwer is one, it may belong to many. 
 
 £>ueft. How may one know that in fuch a cafe 
 there has been any regard had to his prayer for the 
 mercy ? 
 
 Anfw. i. If thy heart did join in prayer for the mercy* 
 with others, thy affections being touched with ear- 
 ned defire of the mercy, thy foul lifted up to depend 
 on the merit and intercellion of Chrift for the grant- 
 ing it, thou needeft not doubt but it is an anfwer to 
 thy prayer as well as to others, Matth xviii. 19. / 
 fay unto you, that if two ofyoufhall agree on earthy 
 as touching any thing that they fhall afk, it fhall be 
 done for them of my Father which is in heaven. 
 
 2. If thou findeft thy heart enlarged in thank- 
 fulnefs to God for the mercy when it is obtained, 
 that is another evidence that it is an anfwer to thy 
 prayer as well as others, 2 Cor. iv. 15. For all things 
 are for your fakes, that the abundant grace might, 
 through the thankfgiving of many, redound to the glory 
 of God. Many a prayer had been put up for the co- 
 ming of the MeiTiah ; Simeon when he faw him is 
 transported with thankfulnefs of heart, as having ob- 
 tained his defire, Luke ii. 29. 
 
 1 fhall now (but up this fuhjecl: with fome practi- 
 cal improvement. 
 
 Use I. of information. Hence fee, 
 
 1. How much we poor finners (land indebted to 
 free grace providing a Saviour for us. We could 
 have had no accefs with our prayers to an abfolute 
 God ; juPtice would have barred our acceptance. So 
 fallen angels have no accefs to God allowed them ; 
 
 for 
 
Ufe of Information. 359 
 
 for Chrift took not on their nature. But great is our 
 privilege in this point, 1 John ii. 1. For if any man 
 Jifiy we have an advocate with the Father, jefus 
 Chrift the righteous '. 
 
 2. The hainoufnefs of the fin of neglecting prayer. 
 A price is put in mens hands to get wifdom, but they 
 have no heart to it. The door of mercy and grace 
 Hands open, but they will not come to it : God fits 
 on a throne of grace, ready to anfwer petitions ; but 
 they have none to put in his hand. 
 
 3. The impiety and profanenefs that is in abufing 
 of prayer, making a fcom of it in ordinary con*- 
 verfation, as God pity you, help you, blefs wi, fave 
 us, &c. How lamentable is it, that the name of 
 God, and the ordinance of prayer, fhould be thus 
 proftituted to the lulls of men at every trifle ! The 
 day will come, when God's pity, help, &c. which 
 ye make fo light of now, will appear more valuable 
 than ten thoufand worlds, and ye (hall not have them, 
 if ye repent not of that contempt which ye now treat 
 them with. 
 
 4. The folly of thofe who are in no concern for 
 the hearing of their prayers. Surely, they forfake 
 their own mercy. Ye would have little fatisfaction 
 in your meat, if it did not feed you ; in your cloaths, 
 if they did not keep you warm. What fatisfa£Uon 
 then can ye have in your praying, if ye cannot find 
 it is heard ? 
 
 5. Laftly, This (hews why ferious fouls do fo much 
 value prayer, and betake themfelves thereto in all 
 their ftraits. Slight it who will, it will not be flight- 
 ed by thofe who have experience of the Lord's hear- 
 ing their prayers, Micah vii. 7. 1 will look unto the. 
 Lord : I ivill wait for the God of my falvation : my 
 God will hear me. Daniel was fuch a man ; and he, 
 would rather venture on the den of lions, than fore* 
 go his praying to God. The negleci of it, is a figa 
 of unacquaintednefs with that. 
 
 Use II. Of direction and comfort to the people of 
 
 God, 
 
3-6o Ufe of Direclion and Comfort. 
 
 God, in all the trials and troubles they meet with in 
 the world. Here is your ccurfe ye mould take, Go 
 to God with your cafe, whatever it be, and make 
 your prayer to him about it, Phil. iv. 6. Be careful 
 for nothing : but in every thing by prayer andfuppli- 
 cation with thankfgiving, let your requefls be made 
 known unto God. Here is your comfort, God is the 
 hearer of prayer, If. xlv. 19. / [aid not unto the feed 
 of Jacobs Seek ye me in vain. There are four things 
 I would fugged to you here for your direction and 
 comfort. 
 
 1. God has made the way to heaven lie through 
 many tribulations, that his children might have the 
 more errands to his throne of grace. That this is the 
 path road to the kingdom or God, is clear from fcrip- 
 ture«teftimony, Acts xiv. 22. — wemuji through much 
 tribulation enter into the kingdom of God ; John xvi. 
 ult. In the world ye fljall have tribulation ; and the 
 experience of Chrift the head, and the faints in all 
 ages. That this it> the defign of it, appears alfo from 
 the word, Hoi. v. ult. I will go and return to my 
 place t till they acknowledge their offence, and Jeek my 
 
 face : in their affitlicn they will feek me early, Pro- 
 fperity feldom fails to iiTue in forgetting of God, Deut. 
 xxxii. 15. Adverfity caufes to feel a need of his 
 help, Zeph. hi, 12. So God keeps the thorn of af- 
 fliction at the breaft of his people, to keep them wa- 
 king, and fends the crofs to invite them to the throne 
 of grace. 
 
 2. The way to heaven in that refpecl never alters, 
 though the external circumflanccs of the church in 
 the world do alter Sometimes there is perfecution 
 in the church, fometimes peace; but in the mc ft 
 peaceable time of the church, God's people (hall go 
 through the world to the kingdom through much 
 tribulation. The ieed of the ierpent will vent their 
 enmity one way or other againft the people of God, 
 though ihey have not law on thejr fide to bear them 
 out in persecuting them. God will have his people 
 
 tried, 
 
life of Dire Elian and Comfort, 36 1 
 
 tried, and caufed to fuffer in their bodies, goods, li- 
 berty, and Jife, if net by the hands of perfecutors, 
 yet by his own hand one way or other. For that is 
 a perpetual rule, Matth. xvi. 24. If any man will 
 come after me> let him deny bimfelf, and take up bis 
 crqfs t and follow me. Luke xiv. 26. If any man come 
 to me, and hate not his father , and mother^ and 
 wife, and children, and brethren, and fillers, yea, 
 and his own life alfo, he cannot be my difciple. So 
 there is no change, but only as to the means and in- 
 fhuments of trial. 
 
 3. Whatever be your trial, whether it be in tem- 
 poral or foiritual things, ye are welcome to the throne 
 of grace with it, Phil. iv. 6. forecited. Whether it 
 come on you immediately from the hand of God, or 
 men, ye may carry it to God by prayer, and pour 
 out your heart before him as a prayer- hearing God, 
 in confidence that he can help you, and will do it in 
 due time. 
 
 4. The more trials and afflictions God's people 
 meet with, the more experience readily they will be 
 found to have of God's hearing of prayer, Ro.n. v. 
 3 4. And not only Jo, but we glory in tribulations 
 alfoy knowing that tribulation worketh patience ; and 
 patience, experience -, and experience^ hope. Of ail 
 the patriarchs Jacob had the manieft trials, and ac- 
 cordingly was richelt in experiences. The more bat- 
 tles the Chriiiian foldier is engaged in, the more is 
 he enriched with fpoil. The Ifraelites had not fung 
 that triumphant fong recorded Exod. xv* had they 
 not been in that great ftrait at the Red fea. 
 
 Use laft, of exhortation. Then, 
 
 1. Improve your privilege of accefs to God through 
 Chrift in prayer. Since God has caft open the gates 
 of mercy, come enter in by them : fince he is faying 
 to you, What is thy petition, and it fhall be granted 
 thee ? flight not the golden feafon of petitioning. 
 Confidei, 
 
 (i.) Your need is great. Whatever ye have or 
 H h want 
 
362 Vfe of Exhortation* 
 
 want in temporals, furely ye need a refting- place for 
 your confcience and for your heart : you need fome- 
 thing to make you happy in time and eternity. 
 
 (2 ) The whole creation cannot anfvver your needs. 
 There is an emptinefs in every creature, that it cannot 
 be a reding- place to you, If. ]v. 2. The foul is of 
 fuch a make, that no lefs than an infinite good can 
 fatisfy it. Only God in Chrift can make you happy. 
 
 (3.) He offers to fupply all your needs, Pfal. lxxxi. 
 10. lam the Lord thy God ; — open thy mouth wide, 
 and I will Jill it, Afk in faith, and ye (hall receive. 
 
 (4.) Laflly, This door of accefs will not always 
 ftand open, Matth. xxv. 10 11. 12. And while they 
 went to buy, the Bridegroom came, and they that were 
 ready, went in with him to the marriage, and the door 
 was /hut. Afterward came alfo the other virgins, 
 faying, Lord, Lord, open to us. But he anfwered arid 
 faid, Verily 1 fay unto you, I know you not. Now is 
 ihe accepted time. 
 
 2. Be concerned for God's hearing'of your prayers : 
 look after them, and fee what fpeed they come. There 
 are two things wherein this concern mould appear. 
 
 (1.) In making your addrefles to the throne of 
 grace, being careful fo to manage that as ye may be 
 accepted. They who are ram in their approaches to 
 God, and carelefs how their petitions are formed and 
 prefented, cannot be duly concerned for a hearing of 
 them. Labour therefore fo to pray, as your prayers 
 may be heard and accepted. 
 
 (2.) In depending and waiting on after prayer for 
 an anfwer, Pfal. v. 3. My voice f halt thou hear in the 
 morning, Lord ; in the morning will 1 direcl my 
 prayer unto thee, and will took up. Do not drop your 
 fuits, but infift for an anfwer, depending for it on the 
 promife of God in, his word. 
 
 Thus far of God's hearing of prayer. I fhall (hut 
 up this with a word to another do&rine for the ufe of 
 the whole. 
 
 Doct. 
 
The Glory of God as the Hearer cf Prayer. 363 
 
 Doct. Such is the glory of God as the Hearer of 
 prayer in Chrijl, that it will make all Jle/b that dif- 
 cerns it come unto him. 
 
 Here I fhall (hew, 
 
 I. What is that glory of God as the Hearer of 
 prayer in Chriit, that is fo attractive. 
 
 II. How this glory of God in Chrifl is difcerned 
 by a finner. 
 
 III. What that coming unto God is, that is the 
 effe£t, of difceraing that glory. 
 
 IV. Lajily., Deduce an inference or two. 
 
 I. I am to fhew what is that glory of God as the 
 Hearer of prayer in Chrift, that is fo attra&ive. It 
 is twofold. 
 
 1. The glory of his all -fufficiency, Gen. xvii. 1. 
 / am God all-fiijficient, He is not only all-fufficient 
 for himfelf, but for his creatures : if he were not fo, 
 he could not be the hearer of prayer. But fmners in 
 the darknefs of their natural Hate difcern it not : they 
 cannot comprehend what way he can be fo, and 
 therefore they traverfe the round of the creation, feek- 
 ing in the creature that fufficiency ; till the light of 
 the glory of God's all fufficiency fhine into their 
 hearts in Chrift. Then it mines unto them with & 
 threefold ray of glory. 
 
 (1.) An abfolute fuitablenefs to their cafe, which 
 mull: needs be very glorious in their eyes, fince that is 
 what they were always feeking, but could never find 
 before, according to that, If. Iv. 2. Wherefore do ye 
 fpend money for that which is not bread P and your la- 
 bour for that which fatisjieth not ? hearken diligently 
 unto me, and eat ye that which is good, and let your 
 foul delight itfelf in fatnefs. Therefore with the wife 
 merchant they fell all to buy the one pearl, Matth. xiii. 
 45. 46. The heart of man is an empty, hungry 
 thing, going among the creatures feeking a match 
 for itfelf, in which it may reft : but there they can- 
 H h 2 not 
 
364 The Glory of God as the Hearer of Prayer, 
 
 not find it ; but difcovering it in a God in Chrift, 
 they are attracted with the glory of that fight. 
 
 (2.) A complete fulnefs for them, Col. i. 19. For 
 it pleafed the Father, that in him fooald all fulnefs 
 dwell. In his all-fufficiency the foul fees the fulnefs 
 of a Godhead, an infinite boundlefs fulnefs, to an- 
 fwer and fatisfy the boundlefs defires of an immortal 
 foul. That is a fountain for the thirfty foul to drink 
 at to the full ; a treafure to enrich the foul oppreffed 
 with poverty ; a falve for all its fores, and a remedy 
 for all its wounds. So it cannot mifs to attract. 
 
 (3.) An ability to help in all poflible incidents, 
 Heb. vii. 25. Wherefore he is able alfo to fave them to 
 the uttermojl, that come unto God by him, feeing he 
 ever liveth to make intercejfion for them. The arm 
 of the creature is weak in all cafes, and quite too 
 fhort in many cafes \ but fo is not the arm of an all- 
 iufficient God, If. lix. 1. Behold, the Lord's hand is 
 not /bortened, that it cannot fave : neither his car 
 heavy, that it cannot hear. There is nothing too 
 hard for him, there is nothing that Omnipotency can 
 ftick at. Who can but draw towards fuch a one for 
 a Friend ? 
 
 2. The glory of his free grace and good -will to 
 peer finners ; hence the heavenly hoft fang, Luke ii. 
 1 4. Glory to God in the higheft, and on earth peace, 
 pood will towards men. When the Lord would 
 {hew Mofes his glory, he proclaimed the name of 
 the Lord before him, Exod. xxxiv. 6. 7. The Lord, 
 the Lord God, merciful and gracious, long fuffi ring, 
 and abundant in goodnefs and truth, keeping mercy 
 for thoufands, forgiving iniquity, and tranjgrefjion, 
 and fin. The glory of all-fufficiency may attract the 
 defire of finners ; but the (inner cannot come to him, 
 while that treafure appears to be locked up from him, 
 a gulf fixed betwixt him and it. But when once an 
 ail-fuflicient God appears in the glory of his free 
 grace in Chrift, the treafure appears open to the fin- 
 ner, there is a bridge for him laid over the gulf: and 
 
 fo 
 
How this Glory cf Cod is difcemed* 365 
 
 fo he comes freely away to God in Chrift. This 
 (nines to the coming finner with a threefold ray of 
 glory. 
 
 (1.) Readinefs to forgive fin, Pfal. cxxx. 4. 7. 8, 
 But there is forgivenefs with thee ; that thou may ft 
 be feared. Let Jfrael hope in the Lord: for with the 
 Lord there is mercy, and with him is plenteous redemp- 
 tion. And he Jloall redeem Ifrael from all his iniqui- 
 ties. He is gracious to pardon the fins for which he 
 might juftly condemn the firmer : he is willing to be 
 reconciled to offenders, and receive them into peace,. 
 2 Cor. v. 19. This is an attractive glory where the 
 confcience is awakened- 
 
 (2.) Willingnefs to give and communicate all that 
 is needful to make the finner happy. Rev. xxi. 7. He 
 that over cometh Jloall inherit all things, and 1 will be 
 his God> and he jhall be my fon. He is gracious to 
 give, as well as to forgive, Hof, xiv. 2. ; not only to 
 lay by his wrath againft the finner, but to load him 
 with benefits. 
 
 (3.) And all this freely, without any view to any 
 Worth in the creature, as If. Iv. 1. Ho, every one that 
 thirjleth, come ye to the waters^ and he that hath ne 
 money ; come ye, buy and eat, yea, come, buy wirte and 
 milk without money, and without price. No condi- 
 tion, no qualification is required : only the finner is 
 welcome to take and have, whatever he has been* 
 
 II. The next thing is to {hew, how this glory of 
 God in Chrift is difcerned by a finner. 
 
 1. The mean of difcerning it is the gofpel, 2 Cor. 
 iii. idt. Beholding as in a glifs the glory of the Lor Si 
 As by means of light in the air we difcern bodily ob- 
 jects, fo by the means of the gofpel we difcern that 
 glory of God, 2 Cor. iv. 4. By the law we difcern 
 the glory of an abfolute God terrifying and confound- 
 ing to a finner, but by the gofpel the glory of God 
 as in Chrift, attracting and refrefhirrg to a fim-e?> 
 H h- 3 h 
 
366 What that coming unto God is. 
 
 It is as a looking- glafs wherein we fee the image of 
 things, 2 Cor. iii. ult. It hrings befofe us the love- 
 ly image of a God in Chi ifr. reconciling the world to 
 himfelf. 
 
 2. The organ or inftrument of difcerning it is 
 "faith, Hab iv. 2. Though there be full light in the 
 
 air, and the looking-glafs prefenting the beautiful 
 image of a perfon, be fet betore one's face, if the 
 man's eyes be out, he cannot difcern it. So the glo- 
 ry of God in Chrifl is held forth unto men in the 
 gofpel ; but they are fpiritually blind who are unbe- 
 lievers, they perceive it not, 1 Cor. ii. 14. The natu- 
 ral man receive! h nst the things af the Spirit of God ; 
 for they are foolifhnefs unto him : neither can he know 
 them, becaufe they are fpiritually difcerned. But faith 
 fees the glory, John i. 14. The Word was madefefh, 
 and dwelt among us, (and we behold his glory, the 
 glory as of the only -begotten of the Fat her J full of grace 
 and truth. 
 
 3. The author of finners difcerning it is the .Spi- 
 rit, 2 Cor. iii. ult> It is he that illuminates the dark 
 mind, that cures finners of their natural blindnefs. 
 He works faith in the foul, brings home the gofpel- 
 report to the (inner in particular, demonftrating it to 
 be the word of God, and God's word to him in par- 
 ticular, and fo makes the foul embrace it by belie- 
 ving it, If. liii. 1. 
 
 III. The third head is to fhew what that coming 
 unto God is, that is the effect of difcerning that 
 glory. The iinner difcerning the glory of God in 
 Chrifl as the Hearer of prayer, 
 
 1. He comes away from all other doors, which 
 before he ufed to hang about for fupply. He defpairs 
 at length of coming fpeed there, Jer. iii. 22. 23. 
 Return, ye backfuding children, and 1 will heal your 
 backflidingt : behold, we come unto thee, for thou art 
 the Lord cur Cod. Truly in vain is fa Iv at ion hoped 
 for from the hills } and from the multitude of moun- 
 tains ; 
 
that is the Effedi of difcerning his Glory. ,367 
 
 tains : truly in the Lord our God is the falvation of 
 Jfrael. The light of the glory of God {Lining in- 
 to his heart, dilcovers the emptinefs of all the poor 
 fhifts the finner makes to get fupply in his natural 
 ftate of blindnefs. 
 
 (1.) He Comes away from the door of the empty 
 creation, where he had long laboured to find a reft; 
 and defpairs of finding it there any more. The pro- 
 fits, pleafures, comforts^ and conveniencies of this 
 world, appear lying vanities that can never give reft 
 to the heart ; and they muft have another portion, 
 Jer. xvi. 19. Lord, my ftrength and my fortrefs, 
 and my refuge in the day of affiiclion, the Gentiles 
 fhall come unto thee from the ends of the earthy and 
 Jhall fay, Surely our fathers have inherited liesy va~ 
 nity, and things wherein there is no profit. 
 
 (2.) From *he door of fin, where he expected a 
 fatisfa&ion in the fulfilling of his lulls ; and he de- 
 fpairs of ever finding it there, Job xxxiii 27* Ke 
 finds that puddle-water wiil not quench his thirft, 
 that the pleafure of it is but fhort, but the pain ,and 
 fling of it lafting. 
 
 (3.) From out of the world lying in wickednefs, 
 2 Cor. vi. 17. as he would efcape away from lions 
 dens and mountains of leopards, Cant. iv. 8. He 
 defpairs of ever finding his account in the way of 
 the world. 
 
 2. He comes away unto God in Chrift, for all, and 
 in (lead of all, Jer. iii. 22. Behold, vje come unto ihee> 
 for thou art the Lord our Cod. And he comes unto 
 him, 
 
 (1.) As a Saviour, that will fave his fubmiffive 
 fuppiicants, Jer. iii. 22. 23. Faith apprehends him 
 as God our Saviour, and io comes to him and trufts 
 on him for falvation, from fin and from wrath, Matth. 
 i. 21. Thoujhalt call his name J ejus ; for hefhali fave 
 his people from their fins. 
 
 (2.) As a portion, that will eternally make up im- 
 poverished and ruined creatures, Pfal. cxiii. 5. and 
 
 in 
 
368 Inferences, 
 
 in which the poor petitioner may find what he has 
 fo long fought for in vain, in the world and the way 
 of fin. 
 
 (3.) As his refort for ever in all his needs, what- 
 ever they (hall be, Pfal lxxi. 3. The foul coming 
 unto God, comes to him as one that will never go back 
 to another, but will hang on about his door, though 
 he fhould die at it. 
 
 I conclude with an inference or two. 
 
 1. Whofo come not unto God in Chrift, as a Sa- 
 viour, <bc» are certainly ignorant of him, and fee 
 him not in his glory : For they that know thy name, 
 fays the pfalmift, will put their truft in thee, Pfal. 
 ix. 10. 
 
 2. Great and powerful muft that glory be, which 
 draws finners from all other doors unto God. By 
 nature we are backward to come unto God ; it muft 
 be a very ravifhing glory that has fuch an efFecl; on 
 perverfe finners. 
 
 3. Laftly> Be concerned to difcern that glory; 
 to difcern it by faith, and by experience, in order to 
 your coming to him as your Saviour, portion, and 
 continual refort. 
 
 ON 
 
ON ACCEPTANCE WITH GOD. 
 
 The Doctrine of the Acceptance of Mens 
 Works explained, and a practical Re- 
 gard thereto in all the Duties of Life 
 inculcated. 
 
 The fubftance of feveral Sermons preached at Etterick 
 in the year 1726. 
 
 2 Cor. via. 12. 
 
 Tor if there bejirjl a willing mind) it is accepted ac* 
 cording to that a man bjth, and not according to 
 that he hath not* 
 
 THE Chriftians in Judea being in much diftrefs 
 and poverty* there was a contribution through 
 the churches of the Gentiles for them. The com- 
 munion of faints extends not only to fpiritual, but 
 temporal things tooj that they be ready to help one 
 another out of their fubitance. And this communi- 
 cation of worldly things to the fupply of the faints, 
 is not confined to thofe of our own church •, but is 
 to be extended to itrangers on occafion, at the great- 
 eft diftance. The gofpel came from Judea to the 
 Gentiles ; and now money muft go from the Gentiles 
 for the relief of thofe of Judea. Hereby God took a 
 trial of the Gentile churches their love to and etteeni 
 of the gofpel. Many will pretend to great efteem of 
 the gofpel, but they muft have it for nothing. Any 
 of their money that is defired for any public ufe, for 
 the furtherance of the gofpel, it is all accounted loft. 
 
 This 
 
3 jo The Text explained. 
 
 This contribution is here recommended to the 
 Corinthians. They readily fell in with the propofal* 
 ver. ii. Now they are defired to perform, each ac- 
 cording to his ability. 
 
 In the text, an objection of the poorer fort is an- 
 fwered, who might iVar that any thing they had ro 
 give was fo little, that it would not be accepted. In 
 anfwer thereto, they are cold that God regards mens 
 works rather by the quality, than the quantity \ by the 
 mind it is given with, rather than by the thing given. 
 
 i. The cafe of acceptance is put, If there be Jirfl 
 a willing mind, it is accepted. The acceptance here 
 is of a man's work, not of his perfon ; though the 
 former always prefuppofeth the latter, in the gofpel- 
 way. And it refers to God, for he only can judge 
 with what mind a thing is done. Now God accepts 
 a man's fervice, if there bejirft a willing mind; that 
 is, a readinefs and good will to the work of his fer- 
 vice. If the heart go before, and lead the hand, it 
 is accepted : otherwife it i6 not. 
 
 2. What regard is had in this acceptance of one's 
 work, to the quantity of it. (j.) That it be accord- 
 ing to one's ability, that it be done to his power. 
 Some are able to do more, and be more ufeful than 
 others: but if men have a wiflingnefs to the work, 
 and do what they are able accordingly, it is accepted 
 through Chrift ; his that can do but little, as well 
 as his that can do much. But this cuts off the pre- 
 tences of thofe, who content themfelves with lazy 
 withes, and lay not out themfelves- to do what they 
 may do. (2.) That want of power to do more, (hall 
 not mar the acceptance of what is done according to 
 power with a willing mind, Mark xii. 43. The 
 Lord will take the little piece of fervice off his 
 people's hand, when the heart is right 5 as well as 
 the great fervice of thofe of his that have great 
 abilities. Not but that where the inability is brought 
 on by people's own fault, it is their fin that they do 
 not do more j but that fin fhall be forgiven them, 
 
 and 
 
Dsclrines from the Text. 371 
 
 and what they do be accepted, if there befirft a will' 
 big mind. 
 
 The fcope and fubflance of the text may be taken 
 up in the following doctrines. 
 
 Doct. I. Works mty be done in fervice to God, 
 that are not accepted of him. 
 
 Doct. II. It fhould fre our main concern in our 
 works, that they may be accepted of God. 
 
 Doct. III. Where there is a willing mind carrying 
 out a man to do and ferve the Lord, to his ability, what 
 isfo done is accepted of God. 
 
 Doct. IV. Want of power to do more, /hall not mar 
 the acceptance of what is done from a willing mind ac» 
 cording to one's power. In that cafe, God will accept 
 of his people's will for the deed. 
 
 I (hall fpeak to each of thefe doctrines in order. 
 
 Doct. I. Works may be done in fervice to God, that 
 are not accepted of him. 
 
 In treating this point, I fhall, 
 
 I. Confirm the doctrine. 
 
 II. Affign the reafons thereof. 
 
 III. Make fome improvement. 
 
 I. In order to confirm the doctrine, confider, 
 
 1. Oft-times God hides his face from the man and 
 his work too, and people have no communion with 
 God in their fervices to him, Hof. v. 6. They fhall 
 go with their flocks, and with their herds to feek the 
 Lord : but they Jhall not find him, he hath withdrawn 
 him f elf from them. When a mafter will not look on 
 his fervant's work, it i? an evidence he is not pleated 
 with him, nor it, If. i. 15. This may be the cafe of 
 the godly fometimes, and it is the cafe of the wicked 
 always. O how many loft fervices are the* e this way I 
 
 2. Such fervices may be fo far from being accept- 
 
 ed, 
 
372 Of Works not accepted. 
 
 ed, that they are really loathfome to a holy God, 
 Prov. xv. 8. The facrifice of the wicked is an aborni- 
 nation to the Lord. He reckons them to be to no 
 purpofe, he is full of them, they are vain in his 
 efteem, he cannot endure them, they are a trouble, 
 a burden, and awearinefs to him, If.i.u. — 14. So 
 it is often fulfilled in this cafe, That -which is highly 
 ijleemed amongjl men, is abomination in the fight of 
 God, Luke xvi. 15. The man thinks highly of his 
 own woik, and others do fo too: but in the mean 
 time God abhors it. 
 
 3. God may put fuch fervices out of the roll of 
 fervices to him, and fet them down in the roll of fins 
 againft him, That is a terrible word, Jer. vii. 21. 
 Thus faith the Lord of ho/is, the Cod of Ifrael, Put 
 your burnt-offerings unto your facrifices, and eat flefh : 
 i. e. Put your facrifices that mould be al< burnt on the 
 altar, to your other facrifices, and eat all together as 
 common flefh to fill your bellies: q. d. Let your 
 prayers, and your common difcourfe; your hearing of 
 fermons, and your idle tales, go together ; I efteem 
 the one no more than the other. And that is ano« 
 ther dreadful word, Amos iv. 4. Come to Beth-el and 
 tranfgrefss at Gilgal multiply tranfgreffion ; and bring 
 your facrifices every mornings and your tithes after 
 three years : q. d. Go to your knees now, and take 
 the name of God in vain ; go to the church, and put 
 off a little time of a Sabbath-day. 
 
 4. They may bring a curfe and a ftroke on men, 
 inftead of a blefling and token of God's favour, Hof. 
 viii. 1 3. They facrifice flejh for the facrifices of mine 
 offerings , and eat it ; but the Lord accept eth them 
 not : new will he remember their iniquity, and vfit 
 their fins. Nadab and Abihu were confuined by 
 a fire that came out from the altar they were fer- 
 ving at ; Ananias and Sapphira were (truck dead, on 
 occalion of felling their land, for the fcivice of the 
 church ; and men may be [mothered with the dung 
 of their facrifices fpreud on their faces, Mai. ii. ; 
 
 5. Laj:l ]y 
 
Why Mens Works may not be accepted. 373 
 
 5. Laftly, This may take place while the fervice 
 (lands the man both coft and pains. The Ifraelites 
 were at coil for fpices for the altar, but all was re- 
 jected, Jer. vi. 20. ; they were at pains in attending 
 ordinances, and endured a ftrefs in fading, but all 
 to no purpofe, If lviii. 2. 3. Budily exercife profit- 
 ed! little before God, who is a Spirit, and mult be 
 worfhipped in fpirit and in truth. 
 
 II, I am next to render the reafons of the point, 
 That works may be done in fervice to God, that are 
 not accepted ( of him. . God is no auftere mafler, but 
 very indulgent to h;s fervants, and will take a very 
 fmall fervice kindly off their hands : but men often 
 ferve him in a way' that is provoking to him, and to 
 his difhonour ; and dience are the reafons why their 
 fervices are not accepted. 
 
 1. Sometimes that is offered for fervice to God, 
 that is forbidden by him, John xvi. 2. They Jha 11 put 
 you out of the Jynaoogue* : jvj, the time cometh, that 
 whofoever killeth you will ihink that he doth Godfer~ 
 vice. A blinded confcience get ; the leading of a 
 man, ?.nd leads him out of the wa\ of God : it dic- 
 tates what is fin to be duty, and v* at is duty to be 
 fin ; fo that the man thinks he is ferving God, while 
 he is really ferving hia own corruptions ; and fo in- 
 ftead of a Well done, good and faithful few ant, he 
 meets with a Wo unto them that call evil good, a;ui 
 good evil ; that put darknefs for light, and light for 
 darknefs, "If. v. 20.; and lies down at length in for* 
 row, If. 1. ult, 
 
 2. Sometimes that is offered that is not command- 
 ed or required, Matth. xv. 9. In vain they do wor~ 
 
 Jhip me, teaching for docirines the commandments of 
 
 men. Nothing can be acceptable to God, but what 
 
 is required by fome one or other command of his ; 
 
 for whatfoeuer is not of faith, is fin, Rom. xiv. ult, 
 
 ^'•ee If '.12. Horrid idolatry is condemned on that 
 
 *y gr< und, that it was uncommanded fervice, Jer. 
 
 I i vii. 
 
374 ^% * Pcrfotis JVcrk may not be accepted. 
 
 vii. 31. It is an affront to the fovereigntv of God, 
 and his mafte»-ihip, for men to order his Service ac- 
 cording to the devices of their own hearts, and not 
 to keep precifely to his orders. Hence are the fu- 
 perflitions of Popery, and the uninftituted ceremonies 
 of the church of England, which are the product, of 
 human device, without any countenance from the 
 word of God. 
 
 3. Oft-times, though the work be commanded of 
 God, yet it is marred in the making. There is fome- 
 thing about the perfon, or the work, that ruins all. 
 
 1//, About the perfon, that mars the acceptance. 
 As, 
 
 ( 1 .) He may be in a ftate of feparation from Chrift, 
 not united to him by faith, and fo not accepted of 
 God, John xv. 5. - No acceptable work can be done 
 by any man while he is cut of Ch rift, Eph. ii. 10. 
 For a man's perfon mnft be accepted, before his work 
 can be accepted, fince his work being imperfect, 
 cannot procure the acceptance of his perfon. Now 
 no linnet's perfon is accepted but in Chrift, Eph. i. 
 6. and we come to be in Chrift by faith ; therefore 
 faith in Chrift muft go before acceptable obedience, 
 Heb. xi. 6. Faith makes the tree good, ere it can 
 bring forth good fruit, Matrh. vii. 17. And no fruit 
 Uobedience is accepted of God, but what grows on 
 a branch of Chrift the true vine. The blafting curfe 
 lies on all other. See Gen. vi. 9. 
 
 (2.) He may be in a ftate of enmity with God : 
 and as no man will like the fervices of his enemies, 
 fo God will not accept the fervices of one not recon- 
 ciled to him, Amos iii. 3 Can two -walk together^ 
 except they be agreed? Every unbeliever is an ene- 
 my to God, Rom. viii. 7. for his fin remains unpar- 
 doned, and his nature unchanged : and therefore his 
 beft works are but fplendid fins, htmfelf but a whi- 
 ted fepulchre ; and when he fpeaks and a£b faireft, 
 there are feven abominations in his heart. How 
 then can an all feeing God accent fuch fei vices ? 
 
 (3.) He 
 
Why a Performs Work may not be accepted. 375 
 
 (3.) He may be an unregenerate man, and fo 
 like Simon in the gall of bit t erne fs, and in the bond of 
 iniquity, Acts viii. 23. Whoever are out of Chrift, 
 are unregenerate; for it is by being in him, and fo 
 partaking of his Spirit and fulnefs, that we become 
 new creatures, % Cor. v. 17. Eph. i. 13. Now how 
 can the corrupt tree bring,forth good fruit? 01 the 
 old nature acceptable obedience ? If the fountain be 
 poifoned, can the ftreams be wholeibme ? Could one 
 like the bed liquor in a veflel wherein there is no 
 pleafure ? 
 
 (4.) He may be habitually unholy or profane in 
 his life, or as to the body of his converfation, Prov. 
 xxviii. 9. He that turneth away his ear from hearing 
 the law, even his prayer foall be abomination. So the 
 Lord rejects the faerifkes of the Israelites, If. i. 15. 
 16. The Ffalmift tells us, that the man whofiall 
 afcend into the hill of the Lord, and ft and in his holy 
 place, muft have clean hands, and a pure heart, Pfal. 
 xxiv. 3. 4. The apoftle wills to lift up holy hands , 
 without wrath and doubting, 1 Tim. ii. 8. if we 
 would be accepted. Their converfation muft be of a 
 piece, whole works will be accepted : for God will 
 never accept the fervices of men, that for the molt 
 part ferve the devil, the world, and their lulls. Many 
 are like the harlot, Prov. vii. 13. 14. as if they thought 
 their duties would purge away their fins. Nay but 
 their finful courfes otherwife will pollute and render 
 abominable their duties, Hag. ii. 11. — 14 
 
 idly, About the work, that may mar its accept- 
 ance. 
 
 (1.) It may be none of the work of the Spirit of 
 Chrift in the man, but proceeding from a man's felf 
 allenarly. All good works accepted of God are the 
 product of the Holy Spirit in believers, as the fap 
 which the vine-ftock communicates to the branches. 
 Therefore to the wo?ks of the flefb, Gal. v. 19. are 
 oppofed the fruits §f the Spirit, ver. 22. And all 
 goodnefs is the fruit of the Spirit, Eph. v. 9. and a 
 I i 2 Chriftian's 
 
376 Why a Per/on' s Work may not be accepted. 
 
 Christian's life is a walking after the Spirit> Rom. 
 viii. 1. as a borrowed life. And as no common 
 hearth-fire could be accepted at the aiiar, but only 
 the holy fire that came from heaven •, fo no work will 
 be offered to the Fairer for acceptance by the £>cn, 
 but what is the work of his own Spirit ; and no work 
 will be accepted by the Father, but what is offered 
 by the Son as interceflbr. See Eph. ii. 18. See what 
 prayer is accepted, Jam v. 16. Not the prayer of 
 every one, but of a righteous man : not every prayer 
 of a righteous man neither, but the inwrought (Gr.) 
 prayer of his, viz. that which is inwrought by the 
 Spirit. 
 
 (2.) It may be no work of love to God, or of a 
 willing mind -, but done awkwardly and againft the 
 grain, 1 Tim. i. 5. ; fome by-confiderations moving 
 the man to ferve the Lord ; and no liking of him or 
 bis fervice. Forced fervice can never be accepted, 
 that which people are cennrained to. It is the obe- 
 dience of Haves, not of fons, that natural men do 
 perform •, and flows fiom a fpirit of fear, more than 
 a fpirit of love, 2 Tim i. 7. See If. Ixiv. 5^ 
 
 (3.) It may be not done in faith, and fo cannot be 
 accepted, Heb. xi. 6. Acceptable fervice is done in 
 the faith of the command, having authority on the 
 man's conicience ; and in the faith of the promife, 
 the promife of ftrength to perform, and the faith of 
 the reward of grace, believing the labour fhall not be 
 in vain in the Lord, 1 Cor. xv. ult. But inftead of 
 that, molt of our good works are done without any 
 regard to God's authority, without any dependence 
 rn him for ilrength, and without the true hope of 
 the gratuitous reward of grace won by Chrift to be 
 communicated to us. 
 
 (4.) It may be done felfifhly; men feeking their 
 own profit in them, more than God's honour •, feek- 
 ing to pleafe their own conscience, that otherwife 
 will not let them rell, rather than to pleafe God ; 
 feeking a name to themfclves, rather than to glorify 
 
 his 
 
Why a Performs Work may not be accepted. 377 
 
 his name ; and to fave their own fouls from hell by 
 them, rather than to teftify their thankfulnefs to the 
 Saviour, who has purchafed falvation by his blood. 
 This is to pervert the end of duties, to ufe them for 
 unhallowed ends ; in a word, to ferve ourfelves, and 
 not God : and therefore no more to be accepted than 
 a fervant's working his own initead of his mailer's 
 work, Hof. ix. 4. Zech. vii. 6. Yea good things 
 may be done downright to ferve a luff, or to fatisfy a 
 paffion, Matth. xxiii. 14. 2 Sam. iii. 9 
 
 (5) It may be done by chance rather than of de- 
 fign, Lev. xxvi 2 1 . Heb. There are who are chance- 
 cuftomers to religion, who fall in with a good work, 
 rather becaufe it falls in their way, than becaufe God 
 lays it in their way : as the Danites, Judg. xviii. 5, 
 God looks to the heart, and undefigned lei vice to 
 him will be reckoned no fexving of "him, but ferving 
 one's own fancy. This is another thing than one's 
 embracing an opportunity which the Lord puts in hi3- 
 hand, Gal vi. 10. wherein one is glad of an occa^ 
 fion of ferving God. 
 
 (6.) It may be done by the power of a cuftbm, ra* 
 ther than of confcience. Cuftom, fallen into by edu=- 
 cation, or otherwife, is the fpring of many duties 
 done by men: wherein men move, by that, as a ? 
 clock by the weights ; rather than from an inward - 
 principle : which can never be acceptable to the heart*- 
 fearching God, who requires reafonable feivice, 
 
 (7.) If may be done in a flighting manner, deal- 
 ing fcrimply and grudgingly with God. As when 
 there is no proportion between the work and-'one's* 
 ability, as in the rich men calling in their little piece 
 of brafs-money, Mark xii. 41. 5 when men offer to 
 God, not the beft, but the moft worthlefs they have :• 
 fo did Cain, Gen. iv. 3. 4. Thus men by thinking 
 any thing may ferve in the fervice of God, pour con- 
 tempt on the holy One, and bring on themfelves a' 
 eurfe inftead of a bleffing, Mai. i. 14. 
 
 (8.} Lafily 9 . When it is not offered to God .for ac°- 
 I i 3 ccptancs- 
 
37 8 Th* Dotlrine applied. 
 
 ceptance through Chrift. It is God's appointment, 
 Col. iii. 17. JVhatfoever ye do in -word or deed, do all 
 in the name of the Lord Jefus. A young pigeon would 
 haTe been accepted on the altar of Jerufalem, when 
 a bullock would not have been accepted on the altar 
 of Bethel. If the fervice of men be never fo great 
 and coftly, if it is offered to God otherwife, and the 
 acceptance of it looked for becaufe of its own worth, 
 it will be rejected, Rev. vii. 14. No works, favour 
 with God, but as they favour of Chrift, 2 Cor. ii. 15. 
 
 I now proceed to make fome fhort improvement of 
 what has been faid. 
 
 1. People may do much in the fervice of God, 
 and yet do nothing to purpofe, Eccl. x. 15. A man 
 may go many a weary foot, and yet never come to 
 the place he defigned, while he wanders from the 
 right way, 2 John 8. Such wanderers in religion 
 are all unregenerate men, who fet about duties : they 
 arebufy, doing nothing- They do many good things 
 like Herod, and yet they never do one thing accept- 
 ably. For their perfons are not accepted \ and fo 
 their works cr.nnot be fo. 
 
 2. Even among the duties of a godly man, there 
 may be much refufe ; many unaccepted duties. A 
 believer's perfon is always accepted of God, Eph. i. 
 6. for the ftate of juftification is perpetual. But fuch 
 may be the prevalence of faithlefinefs, felflfhnefs, &c. 
 in fome particular works of his, that they may never 
 come to be accepted of God ; for fanclification has 
 its ups and downs, being liable to many changes. 
 
 3. How little reafon is there to boaft of our works! 
 There is nothing we can do, can be accepted for its 
 own worth. If it be accepted, the meannefs of it is 
 feen, the foul is humbled, and no acceptance of it is 
 looked for, but for the fake of Chrift. If we be fo 
 conceited of our work, as to boaft of it ; it is an evi- 
 dence that God accepts it not j hence faid our Lord 
 unto the Pharifees, Luke xvi. 15. Ye arc they which 
 
 juJKfy 
 
Acceptance of our Works our main Concern. 379 
 
 jaftify your/elves before men ; but God knoweth your 
 hearts : for that -which is highly efleemed amongji men 9 
 is abomination in the fight of God* 
 
 4. What will come of them, that do nothing in the* 
 fervice of God at allj but live in the habitual neglect 
 of known duties, are prayerlefs, flighters of the means 
 of grace, <bc. ? 1 Pet. iv. 18. If they that fet off to 
 the heavenly city may mifs the way, and never reach 
 it j fure thofe that fit ftill, and never move that way, 
 will never fee it. Many footh themfelves in the ne- 
 glect of duties, becaufe fome that do them walk fo 
 unlike them : but the cafe of fuch is very dangerous : 
 for no habitual neglecters of duties can be faved ; and 
 it is in vain for men to make the practice of others 
 an excufe for evil doing. 
 
 5. Laftly, Take heed how ye perform duties, and 
 fatisfy not yourfelves with the bare performance, 
 without being folicitous as to the manner, Luke viii. 
 18. Better is one duty fo managed, as to be ac- 
 cepted, than a hundred otherwife : as one piece of 
 gold is more worth than a hundred counters. But 
 this brings me to 
 
 Doct. II. It fbould be our main concern in our 
 -works, that they may be accepted of God. 
 
 In handling this point, I mail, 
 
 I. Shew what is the acceptance of our works with. 
 God. 
 
 II. Give the reafons of the doclrine. 
 
 III. Make improvement. 
 
 I. I (hall (hew what is the acceptance of our works 
 with God. It lies in thefe two things. 
 
 1. His being pleafed with them, Col. i. 10. That 
 ye might walk worthy of the Lord unto all pleafng. 
 The accepted work God approves of, and is well 
 pleafed with. Though the faints do no works that 
 they are every way pleafed with themfelves j yet there 
 
 are 
 
380 Wherein the Acceptance of our Works conftjls. 
 
 are fome works of theirs that are veiy pleafing to God. 
 He delights in them, Prov. xv 8. They are fweet 
 to him, as honey to the mouth, Cant. v. 1. They 
 are fweet as mufic to the ear, and as beauty to the 
 eye. Cant. ii. 14. 
 
 Thi& prefuppofeth them to be good, and agreeable 
 to his will. For evil cannot be pleaiing to him, Pfal. 
 v. 4. He who is goodnefs itfelf, can never be plea- 
 fed but with what is good, Heb xiii. 16. The un- 
 regenerate do nothing good, Pfal. xiv. 2. 3. and fo 
 nothing they do is accepted, Heb. xi. 6. The faints 
 do fome things good, fome things evil; the good is 
 accepted, and the refufe is call away. 
 
 2. His taking them off their hand, as fervice done 
 to him. God teftified his accep ance of tht facrifice 
 by fire, Lev. ix. ult. for the fire made them go up 
 in flames towards heaven, Judg. xiii. 20. See Pfal. 
 xx. 3. Gen. iv. 4. 5. 80 he received them off their 
 hand. lie reckons fuch a work a piece of fervice 
 done to him, fets it down as it were in his book, in 
 due time to give it a reward of grace, Lev. yii. 18. 
 Mai. iii. 16. 
 
 Hence is the after- notice God takes of the good 
 works of his people 1 In time, as it fared with Mofes, 
 who lefuilngto be called the fon of Pharaoh's daugh- 
 ter, was afterwards advanced to be king in Jefhurun. 
 In eternity, ae< Matth. xxv. He will not forget any 
 of them, Heb. vi. 10. but a plentiful fowing of them 
 will have a plentiful reaping. So they are the furefr 
 riches, 1 Tim. vi. ro. No; that the reward is given 
 for their fake, but for Chi ill's fake : and fuch is the 
 covenant connection. 
 
 £h>ejt. How can any of our works hi accepted of a 
 holy God, or he be well pleafed with them, &c. fince 
 there is fo much finfulnefs attending the beft of them ? 
 
 jtfnfiv. r. In point of justification they are not, nor 
 cannot be accepted \ i. c. our perfons cannot be ac- 
 cepted as righteous for our works, fince they are not 
 legally perfect, perfect in every point. In the way of 
 
 the 
 
Wherein the Acceptance of our Works confifis. 381 
 
 the covenant of works, the work was firft to be ac- 
 cepted for its own fake, as abfolutely perfect ; and 
 then the perfon for the work's fake. So that whcfo- 
 ever feek by their works to be accepted of God, they 
 go back to the covenant of works ; and malt either 
 bring works every way perfect, or be rejected: and 
 becaufe they cannot do fuch works, therefore by the 
 works of thd law Jball tioflefh be juftifiedy Gal, ii 16. 
 
 2. In point of fan£ti Station the good works of the 
 juftified may be accepted; i, e. one's perfon being ac- 
 cepted, his works may be accepted, being evangeli- 
 cally perfect, though not legally; being per feci' in 
 parts, though not in degrees. For in the way of the 
 covenant of grace, the perfon is firft accepted in 
 Chrift, and then his work though imperfect. Hence 
 it appears, 
 
 (f) That to a perfon 's being accepted of God in 
 Chnfi, there is no working, but believing required, 
 Mark v. 36. For" till the perfon be accepted of God 
 in Chrift, he can do no acceptable work. He can 
 yield no favoury fruit till he be ingrafted by faith in 
 Chrift. 
 
 (1 ) That the way to bring tinners to good works, 
 is to bring them to Chrift in the firft place by faith, 
 that they may be juftified and accepted in him. Men 
 may be made proud iegalifts otherwife, but not evan- 
 gelical Chriftians ; whited fepulchres, but ftill full 
 of rottennefs, 
 
 (3.) That there is very good reafon why the good 
 woiks of unbelievers are rejected, becaufe they are 
 imperfect; and yet the good works of believers are 
 accepted, though they be imperfect. For befides 
 that the principle, motives, and ends of their works 
 are vaftly different, there is a great odds between, 
 
 [1.] Their fiates. The one is the King's friend, 
 the other an enemy ; the one the King's fon, the 
 other but his hired fervant, If a man is pleafed with 
 a little piece of fervice that his own child does him, 
 can the hired feivant expect that as little will be 
 
 taken 
 
382 Wherein the Acceptance of on? Works confijls, 
 
 taken off his hand ? Can cur enemy expe£l the fame 
 acceptance of his fervice, as our friend ? 
 
 [2.] The defired acceptance. The unbeliever de- 
 fires his work may be accepted for his faivation ; but 
 the believer defires his work may be accepted as only 
 a token of his gratitude to his Saviour, who has favecf 
 him already. Can any man rationally think, that as 
 little can be accepted ofT his hand, for the price o£ 
 faivation, as may be accepted for an acknowledge- 
 ment of faivation received ? 
 
 But further to clear this que ft ion, confider, 
 
 1. Even the acceptance in point of fanclification, 
 is not for the fake of the work itfelf, nor for the 
 worker's fake neither ; but for Ch rift's lake, and by 
 the means of his intercefiion. This is clear from the 
 neceflity of Chrift's intercefiion to the acceptance of 
 our works : and that inteicefiion being a pleading of 
 the merit of his own obedience and death, Col. iiL 
 17. Rev. vii. 14. and viii. 3. It is for the fame me- 
 rit of Chrift, that firft the believer himfelf, and then 
 his imperfect works are accepted of God. 
 
 2. The finfulnefs and imperfections that attend 
 the works of the believer, are not, nor cannot be ever 
 accepted. God is difpleafed and angry with the 
 drofs of fin that cleaves to the believer's bed perform- 
 ances •, and he never is fo well pleafed with the good 
 in them, as to accept the ill too. Yea, he may 
 write his indignation againft thefe, when he is plea- 
 fed with the fubftance of the work. 
 
 3. The main of the accepted work is good, how- 
 ever finfulnefs attends it. For the matter of it, it is 
 commanded •, for the form of it, it proceeds from a 
 right principle, the love of God •, it is done in faith ; 
 and to the glory of God. And this is the work of 
 God's own Spirit in the believer : the weakneflcs that 
 attend it, proceed from the believer himfelf. And 
 fuch works as are good in the main, God will not re- 
 ject, for the infirmities that attend them. As for 
 
 thofc 
 
Wherein the Acceptance of our Works conjifts. 383 
 
 <hofe works even of believers that are not thus good 
 in the main, they are not at all accepted. 
 
 4. Chrift feparates the precious from the vile part, 
 and offers the former perfumed with his merit unto 
 the Father for acceptance, Heb. x. 2t. 22. Rev. viii. 
 3. In every facrifice, there were two very different 
 things, the flefh, and the Ikin and dung. The 
 former came to the altar, the latter never. So 
 Chrift feparates in a believer's duties, that which 
 is from his own Spirit, and that which is from 
 the believer himfelf; puts away this, and prefents 
 that to his Father. This was lively reprefented in 
 the burning of the incenfe, where the fire being fet 
 to it, the finer part went up in flame and fmoke, to- 
 wards heaven ; and the grofs part, the afhes, re- 
 mained, and a pneft came and carried them away in 
 a golden dim. So is the cafe here : the finer part in 
 the faints fervices, that which is done by the aflift- 
 ance of the Spirit and in faith, afcends to heaven for 
 acceptance ; and the afnes that remain, are carried 
 away, in virtue of the free promife, Ezek. xxxvi. 25. 
 
 5. Laftly, The Father then accepts the precious 
 part for the Son's fake, and for the fame fake pardons 
 the guilt of the vile part, the infirmities attending it, 
 Rev. viii. 4. Pfal. cxli. 2. The accepted duties go 
 through two hands, firft the believer's, then Chrift's ; 
 their prayers are firft faid on earth by themfelves, then 
 they are repeated in heaven by the Mediator. It is 
 from the fecond hand only, and on the repetition 
 only, that they are accepted, 1 Kings viii. 32. ; and 
 in the fecond hand, and on the repetition, they are 
 not fo bulky, but better. 
 
 II. I fhall next give the reafons of the point, That 
 it ihould be our main concern in our works, that 
 they may be accepted of God. Becaufe, 
 
 i. As God is the full eaufe, fo he is the chief end 
 of all things, Rom. xi. ait. For of him, and through 
 him, and to him are all things, bo us we are his 
 
 creatures, 
 
384 Why Acceptance Jhoald be our main Concern, 
 
 creatures, our chief end in all our duties fhould be 
 to pleafe him : as all the waters coming from thefea, 
 do return to it again. This was the duty of Adam 
 in the covenant of works, as fure as he was not to 
 have another God, as in the firff. command ; though 
 he was to gain life by his works, which we are not, 
 and therefore it is furely ours much more. 
 
 2. Our duties are a matter of gratitude; we owe 
 them to Gcd, not only in point of juftice, but thank- 
 fulnefs, for benefits received, creation, preservation, 
 and redemption, Exod. xx. 2. / am the Lord thy 
 God t which have brought thee out of the land of Egypt , 
 cut of the houfe of bondage. We are in debt to him ; 
 and we cannot pay, but only acknowledge by fmall 
 tokens, Hof. xiv. 2. If we are to offer to a fellow- 
 creature, a token of our obligation to him, the flrft 
 queflion is, " What is it that I can give, that will be 
 moft acceptable to him ?" How much more fhould 
 the firft queflion be, u What is it that I can give, 
 that will be moft acceptable to God ?" 
 
 3. God looks mainly to the heart with which a 
 duty is done, and knows whether he gets it or not, 
 1 Chron. xxviii. 9. Though a fervant do xidl, yet if 
 he hath no regard to his mailer's pleafure in what he 
 does, it is difobligirg : and whatever men do, if it 
 is not their main aim to pleafe God, it is provoking. 
 Our aims may be hid from men ; but they are as 
 open to Gori as our ouvert actions. 
 
 4. Lajfly^ Jt is a nectffary ingredient in a good work, 
 fo that a work cannot be good without it, 1 Cor. x 3 1 . 
 For fuch a woik is pointed wiong as to the end of it, 
 Zech, vii, 5. It is a Sacrifice wanting the heart, the 
 thing that God mainly requires and delights in, 
 Prov. xxiii. 26. So whatever we may account it, 
 God will not account it a geed work. 
 
 I come now to the praclical improvement of this 
 dcclrine •, which I fhall ditoufs in a twofold ufe, viz, 
 of conviction, and of exhoitation. 
 
 Use I. 
 
Ufe of Conviclion. 385 
 
 Use T. This doctrine may ferve for conviction, 
 humiliation, and reproof to men, who generally are 
 ftrangers to it, and at bed Tery defective in it. It 
 may convict men, 
 
 1. In point of ill works. Thefe are fruitful in 
 the world, things that are altogether evil, and cannot 
 be good, Gal. v. 19. In the midfl: of gofpel-light 
 they overflow, and there is no true repentance for 
 them, becaufe there is no reformation. To fuch 
 workers I would fay, 
 
 (r.) How far are ye from regarding at all God's 
 acceptance of your works, who take the liberty to do 
 againft: the letter of his law, what ye know his foul 
 abhors ? The drunkard, fwearer, fabbath breaker, or 
 unclean perfon, is not fo abandoned, as to think, that 
 thefe his actions can pleafe God. But the truth is, 
 the pleafing of God is what he is not anxious about, 
 but he is refolved to pleafe himfelf in his liift, let his 
 Maker take it as he will. What mull be the end of thefe 
 things ? R.om. i, 18. For the wrath of God is revealed 
 from heaven againit all ungodlinefs, and unrighteouf 
 nefs of men, who hold the truth in unrighteoufnefs. 
 
 (2.) Ye thereby evidence, that it is not the plea- 
 fing of God, but yourfelves, that ye feek in your 
 good works : and that therefore your ill works and 
 your good works will all go one way, being rejected 
 of God ; your fwearing and your praying, <bc. will 
 be reckoned all one. If it were your main defign in 
 one thing to pleafe God, it would be fo in all, Jam. 
 ii. 10. 11.; and therefore fince ye do not endeavour 
 to pleafe him in all, know that ye can pleafe him in 
 nothing, Pfal. cxxv. ult- As for fuch as turn afide un- 
 to their crooked ways, the Lord fhall lead them forth 
 luith the workers of iniquity. 
 
 2. In point of good works, namely, thofe that for 
 the matter of them are good, wherein men may be 
 accepted of God, if they rightly manage them. Thefe 
 are of three forts. 
 
 1/?, Natural good works, fuch as eating and drink- 
 "K k ing, 
 
386 Ufe of Conviction* 
 
 ing, Ileeping, fcc. I c?.]l them good works, becaufe 
 they are commanded of God, are necefiary to be 
 done, and it would be fin to omit them. They are 
 duties of the fixth command, the neglect whereof is 
 ilnful, Col. ii uit. Mid one may be accepted of God 
 in them, ft dm. xiv. 3. or rejected of him, Zech. vii. 
 6. Bring thefe works of ours to this rule, That rt 
 fhould be our main concern in our works, that they 
 may be accepted of God •, and how may we (land con- 
 victed ! of, 
 
 (1.) Regardleffhefs of God's approbation and ac- 
 ceptance in thefe things ; having no eye to God in 
 them, but going about them, as men without God in 
 the world, or as beads, Matth. xxiv. 38. without any 
 regard to God's command requiring our ufe of them, 
 dependence on God for the benefit of them, or de- 
 fign to be ftrengrhened by them for ferving of God 
 in the duties of religion and our paiticular calling. 
 
 (2.) Difhonouring of God in them. In the way 
 of purchafnig them, many an ill fhift is made for the 
 belly ; and if men can get it, to fatisfy the appetite, 
 they are not anxious about their right to it before 
 God, whether it be with a good confeience their 
 own bread, got with honeft labour and induftiy, 
 2 Theff. iii. 12. ; or whether doing their utmoff. with 
 their induftry, they have a right to it as charitable 
 fupply. In the way of ufing them, without confei- 
 entious moderation, by gluttony or drunkennefs ; a 
 finful eagemefs to fatisfy a luft for them ; and unfit- 
 ting themfelves for the fervice of God by them. 
 
 It is but a little the time of eating and drink- 
 ing will laft : there is an eternity to be fpent without 
 them. If we endeavour to be accepted of God in 
 them while they lair, it will be our comfort when we 
 fhall for ever lay them afide ; if not, the regardleff- 
 nefs and difhonouring of God in them, will be an 
 eternal fting in the confeience. 
 
 2dly, Civil good works, which are the duties of 
 Hiens ftation, in the common affairs of this life 5 fuch 
 
 as 
 
®fe of ConviBion* 387 
 
 as the management of family affairs, the duties of 
 fervice, of a man's lawful trade or employment. 
 Thefe are good works on the matter, being com- 
 manded of God, and in which one is to walk with 
 God, 1 Cor. vii. 24. ; and therein one may be accept- 
 ed, Eccl. ix. 7. or rejected, Prov. xxi. 4. Here again 
 men may be convicted of, 
 
 ((.) Regar dleflhefs of God's acceptance, Luke 
 xvii. 28. Thefe things moftly are managed without 
 any eye to God, or to be accepted of him in them. 
 His command and call by his providence unto them 
 is not waited for ; or if men have it, yet they do not 
 regard it, to go about their butinefs under a fenfe of 
 God's command, Eph. vi 7. The Lord is not look- 
 ed to for direction, but men tru(t themfclves for con- 
 duel: in thefe matters, Prov. iii. 5. 6. He is not de- 
 pended on for fuccefs, but men are either flufhed with 
 prefumptuous confidence, or tormenting anxiety, as 
 to events, Pfal. exxvii. 1. And not God's word is- 
 the rule they act by in them, but their own worldly 
 intereft or eafe. 
 
 (2.) Diihonouring God in them. As by pride, 
 paffion, and felfifhnefs, which are to be found in peo- 
 ple's managing of their family -affairs : if they get 
 their bufmefs done, there is no concern how their 
 families fhould ferve the Lord. He is dishonoured 
 by the unfaithfulnefs, difhonefty, eye-fervice, and 
 perverfenefs of fervants ; and dishonoured by the lying, 
 cheating, and injuftice ufed by men in their dealings 
 in their feveral employments. 
 
 Thefe things are but time-things either : and all 
 the hurry of worldly bufinefs will be hufhed erelong; 
 and death will draw the bufieft man out of the throng, 
 as clean as if he had never been in it, Eccl. ix. 6. It 
 will be your intereft to feek to be accepted of God in 
 them j otherwife ye will lay up bitternefs from them, 
 that will be lafting when they are gone for ever. 
 
 3<#v, Religious good works, the duties whether 
 
 of the firft or fecond table, which are duties of our 
 
 K k 2 Chriftian 
 
388 Ufe of Ccnviflion. 
 
 Chriftian calling, fuch as prayer, giving alms, drr. 
 In them alio men may here be convicted of, 
 
 (i.) RegardlefThefs of God's acceptance in them-. 
 Men proclaim this, by their rafh approaching to them, 
 without conficlering what they are to be about, Eccl. 
 v. 1.5 by their formality in them, fatisfying them- 
 felves with the doing of the thing, without any an- 
 xiety to get their hearts up to the duty, to do it in a 
 right manner j which is mere bodily exercife, 1 Tim. 
 iv. 8. *, and their careleiThefs after them, unconcern- 
 ednefs as to their fuccefs, when once the tafk is off 
 their hand, Pfal. v. 3. 
 
 (2.) Making other things our main concern in 
 them: As, [1.] A name for religion, Matth vi. 2. 
 An unholy heart, that is an enemy to religion at bot- 
 tom, may be very fond of a name for it. And to 
 advance this empty name, many times good gifts are 
 proftituted, and enlargements in duty, and great per- 
 formances for God : all of them running in that 
 channel of ambition, to be highly efteemed of men 
 as religious. [2.] Some worldly intereft, John vi. 
 26. 27. So it was with Jehu. They will pleafe men 
 for* their carnal intereft, and do religious duties to 
 pleafe men. Often doth the fear of men go deeper 
 here, than the fear of God •> and the lofs cf fome 
 worldly intereft, deeper than the lofs of the foul. 
 [3] Peace in their own minds. There is a con- 
 fcience within men, that will drive to duty, when there 
 is no love to God drawing: fo men by fuch duties 
 rather feek to pleafe themfelves, than to pleafe God. 
 And, 1 .) To keep confcience quiet, while it is quiet : 
 fo duties are made a bribe, to caufe confcience hold 
 its tongue. And certain it is, that many could not 
 live fo quietly in their fins as they do, were it not for 
 their duties, as appears from the a(t of the adulterous 
 whore, Prov. vii. 14. 15. This is the reafon that 
 publicans and harlots enter into the kingdom of hea- 
 ven before Pharifees; and Laodicea's cafe was the 
 moll hopelefs of all the feven churches. 2.) To ftill 
 
 it 
 
Ufe of Exhortation and Motives* 389 
 
 it again, when it is roufed, Pfal. lxxviii. 34. Men 
 may be very anxious for comfort by duty, that have 
 no concern for fanctification thereby. [4.] Salva- 
 tion from hell and wrath, Matth. xix. 16. — 20. One 
 may follow duties on this account, without any love 
 to God, as appears ver. 22. But when the young man, 
 heard that faying^ he went away forrowful : for he 
 had great pojjejjiont. Self is a ftrong motive, and 
 heaven and hell are ftrong arguments for duty : but 
 the mifery is, they feek not God for himfelf, but foe 
 themfelves, and fo are rejected, 2 Tim i. 7. 
 
 In thefe duties we are now on our trials for heaven : 
 in a little the fentence will be paffed, according to 
 our works. And thofe who are not now accepted of 
 God in their duties, will then be rejected of God 
 for ever. 
 
 Use It. Let it be your main concern in your 
 works, that they may be accepted of God j whether 
 they be natural, civil, or religious. For motives, 
 eonfider, 
 
 1. This is a diftinguifhing character of one's fiate, 
 whereby ye will prove yourfelves either gracious or 
 gracelefs. It is a native refult of justification and ac- 
 ceptance of one's perfon with God, to be mainly con- 
 cerned for God's acceptance of them m their work, 
 2 Cor. v 9. So Noah's integrity and uprightnefs is- 
 traced to his justification as the iource, Gen. vi. 9. 
 For fo the love of Chriit conftrains. Whereas the 
 foul being in a ftate of enmity with God, natively; 
 iflues in no concern to pleafe him. 
 
 2. God is a great God and King, infinitely above 
 the greateft on earth : he cannot be profited by our 
 fervices, but requires us to labour to pleafe him ii* 
 them, Mai. i. 14. He gave us our being, and hathv 
 put each of us in our itation, and carved out our 
 work for us: whence it neceiTarily follows, thai? it 
 fhould be our main concern to pleafe him, 2 Tim* 
 ii. 4. And would men more narrowly eonfider this* 
 that it is God that has fet them their bufinefs and fta-> 
 
 K k 3 don, 
 
390 Ufe.of Exhortation and Motives. 
 
 tion, and con£ quently, that he will call for the ac- 
 count of our wo il| ; it would ftir them up to make it 
 their main care in their works, that they may be ac- 
 cepted of him. 
 
 3. There is a coftly provifien of an altar on which 
 cur facriflces of praife may be accepted, Heb. xiii. 
 10. 15. There was nothing a (inner could have done, 
 that could have been accepted, had there not been 
 an altar to fanc~tify tfee gift. Now it is provided, a 
 crucified Chrifl is that altar ; he by his death has be- 
 come a proper intercefibr for acceptance, both of our 
 penons, and our works. How hainous will our (in 
 be, if we feck not to bring our gift to this altar, for 
 acceptance with Cod ? 
 
 4. Whatever good work, natural, civil, or religi- 
 ous, we do, may be accepted of God, as pleafing 
 fervice to him thro- gh Chrift, Ueb. xiii. 15. 16. 
 Men are hugely miflaken to think, that it is only works 
 ilriclly called religious, that God accepts as fervice 
 to him : nay whatever God calls for at thy hand, as 
 to tend the fheep, as well as to attend his worfhip, 
 if thou a£t in it to pleafe him, and offer it to him for 
 acceptance through Chrift, it will be accepted, Col. 
 iii. 23. 24. It is cbfervable, that the apofile having 
 given that general direction, ver. 17. IVhatfoever ye 
 do in word or deed, do all in the name of the Lord Je- 
 Jus, &c. falls immediately on relative duties, ver. 18. 
 Wives, fubmit your/elves unto your own hujhands, &c. 
 
 5. The example of Chrift may be very moving 
 here, Rom. xv. 3. For even Chriji t leafed not himfelf* 
 His work was heavy work, but to pleafe his Father 
 he undertook it, fet about it, and went through with 
 it, John viii. 29. Pfal. xl. & John iv. 34. And (hall 
 not we be concerned to pleafe him in our imperfect 
 woiks, to pleafe whom Chrift laid down his life ? 
 
 6. If ye be mainly concerned for acceptai.ee with 
 God in your work, ye may expect help from the Lord 
 in it. The waters and rivers' run all to the fea, and 
 to they are kd again by the fea, that they never tun 
 
 dry. 
 
Ufe of Exhortation and Motives. 391 
 
 dry. That work that has God's pleafure for its end, 
 will get God's hand to it for its help, Phil. ii. 12. 
 13. Prov. iii. 6. The man that flights God in his 
 natural and civil actions, provokes God to leave him 
 in them, Jofh. ix. 14. and then his own underftand- 
 ing that he leaned to, proves folly. And he that 
 flights God in his religious duties, does the fame ; 
 and his gifts prove a broken reed. 
 
 7. Whatever be the fuccefs of your work, ye will 
 have folid peace, fatisfattion, and comfort, in your 
 having been mainly concerned in your works for 
 God's acceptance, If. xlix. 4. Men are great fools, 
 to promife themfelves fuccefs on their own wife ma- 
 nagement of their natural and civil actions. It has 
 been a truth from the beginning, and will be to the 
 end of the world, that the race is not to the fwift, 
 nor the battle to theflrong, neither yet bread to the 
 •wife, nor yet riches to men of wider/landing, nor 
 yet favour to men of ft ill, Eccl ix. 11. And it is 
 equally foolifh to expect the world's thanks for doing 
 them a good turn ; for ye will be fair to bz difap- 
 pointed, 2 Tim. iii. 1. 2. and look blunt on the dif- 
 appointment. Nay, fuch an ill-natured world it is, 
 that it is one to a thoufand if they be not heavy on 
 you for it. For, fays Solomon, Eccl. iv. 4. / confi* 
 dered all travel, and every right work, that J or this 
 a man is envied of his neighbour* But when this is 
 one's main concern, he has what he looked for, 2 Cor. 
 i, 12. For our rejoicing is this, the tejtimony of our 
 confeience, that in jimp licit y and godly fncerity, not 
 ivith fcfbly wifdom, hut by the grace of God, we have 
 had our converfation in the world, and more abundant" 
 ly to you- wards, 
 
 8. If ye do not thus, your works will be loft ; loft 
 with God, and loft for eternity ; and if that be, all 
 that ye will find of them in the; world, will be little 
 worth, Matth. vi. 2. This is our fowing time, good 
 works are the feed: will it not be fad to lofe all, fo 
 as in the harveft ye have nothing to reap ? £0 it will 
 
 be, 
 
392 What Works they are that are accepted. 
 
 be» if in this your (owing time ye do not throw in 
 the feeds of good works, and make it your principal 
 concern to look for acceptance with God in them -, all 
 ye do will be loft for ever, ye will have nothing to 
 reap in the harveli at the laft day. 
 
 9. Lajily y If ye do not, your beft works will be 
 turned to fin, Prov. xv. 8. and ye will be furprifed 
 to find fo many actions of yours that ye fet down in 
 the roll of good works, appear in God's book in the 
 roll of fins ; as cockle inttead of barley. There is 
 fuch a thing, Pfal. cix. 7. Let his prayer become fin. 
 
 For direction in this point, we proceed to 
 
 Doct. III. Where there is a willing mind carrying 
 out a man to. do and ferve the Lord, to his ability, 
 -what is fo done is accepted of God. 
 
 Here I fhall (hew, 
 
 I. What fort of works they are that are accepted 
 of God. 
 
 II. How or in what refpect they are accepted. 
 HI. Why they are fo. 
 
 IV. Lajily y Apply. 
 
 I. I am to fhew what fort of works they are that 
 are accepted of God. 
 
 First, They are works done with a willing mind. 
 Wherein we are to conikier, 
 
 1. What this willingnefs relates to. 
 
 2. What it is. 
 
 Firfty Let us confider what this willingnefs relates 
 to. This willingnefs of the foul refpe-£ls the will of 
 God, as that which the foul is willing to comply 
 with. The will of God is contained in his com- 
 mands, fummed up in a word, 1 ThelT. iv. 3. This 
 is the will of Gody even your fanflification ; and it is 
 the duty of all of us to be willing to that will of God, 
 1 Chron. xxviii. 9. and to fay as Pfal. xl. 8. I de- 
 light t@ do thy willy my God, Hence, 
 
 1. A 
 
What Works they are that are accepted. 393 
 
 1. A work accepted of God is a commanded work, 
 required of us by God himfelf, and not an unrequi- 
 red work, Rev. xsii. 14. Bleffed are they that do his 
 commandments. Matth. xv. 9. In vain they do wor- 
 fhip me, teaching for doctrines the commandments of 
 men. Therefore, 
 
 (1.) Nothing in itfelf fin ful can ever be accepted 
 of God ; though people may pretend they have no ill 
 in their mind againfi God in doing it ; yea though 
 they may have a good intention in it to ierve God by 
 it, John xvi. 2 Yet how many do, on thefe pre- 
 tences, lie without any check, and do other ill things ? 
 Prov. xxvi. 18, 19. As a madman ivho cajteth fire* 
 brands, arrows, and death : fo is the man that de» 
 ceiveth his neighbour, and faith, Am not I infportP 
 
 (2.) Nothing, that is not required of God, though 
 it be not in itfelf finful, can be accepted of him, 
 Matth. xv. 9. For there can be no obedience, where 
 there is not a command ; thefe are relatives. If God 
 command us not, we cannot be faid to obey him, 
 nor be accepted of hirn. Hence, £1.] Will worfhip 
 is falfe worfhip, and fervice to God juft of mens 
 own deviling is not, nor can be accepted, Col. ii. 
 21. 22. 23. Devifed of one's own heart, is a brand of 
 rejection fixed on a work, that is not in itfelf evil, 
 1 Kings xii. ult. And Saul loft the kingdom on 
 fuch a work, 1 Sam. xv. 21. [2.] Doing a duty 
 not the duty of one's ftation cannot be accepted, 
 1 Cor. vii. 24. It was a duty to facrifice, and to 
 burnincenfe; yet Saul provoked the Lord by his 
 doing the one, and Uzziah was fmitten with leprofy 
 for doing the other : becaufe though they were du- 
 ties, yet they belonged not to their ftations. In a 
 well-ordered family, one fervant muft not take his 
 neighbour's work and poll. 
 
 2. The command of God requiring the work muft 
 be known to the doer j for otherwife men ferve the Lord 
 but at a venture, not knowing whether it be his will 
 or no, which can never be accepted, Lev. xxvi. 21. 
 
 The 
 
394 What Works they are that are accepted. 
 
 The acceptable work rr.uft be done in faith, faith of 
 the command of God, implying knowledge of it, 
 Rom. xiv. jilt. 
 
 The fum of the whole lies here. If ye would have 
 your work accepted of God, ye muft (i.) Know it 
 to be a commanded duty. (2.) Commanded to you. 
 The want of either will mar the acceptance, as a du- 
 ty not proceeding from a willing mind. 
 
 Secondly, Let us confider what this willingnefs of 
 mind is. It is twofold, habitual and actual. 
 
 I. Habitual ; which is a difpofition of the foul to 
 comply with the will of God's commands, arifing 
 from the new nature given in regeneration or the 
 faving change, Heb. viii. 10 I -will put my laws in- 
 to their mind, and write them in their hearts. Pfal. 
 ex 3. Thy people JJjall be willing in the day of thy 
 power, in the beauties of holme js from the womb of ths 
 morning. The carnal unrenewed mind is enmity a- 
 gainft God and his law, Rom. viii. 7. And while 
 that corrupt fet abides on the heart predominant, as 
 in all natural men, there can be no true willingnefs 
 to comply with the will of God, Hence, that any 
 work of ours may be accepted of God, we muft be, 
 
 (1.) United to Chrift by faith, John xv. 5. While 
 •we continue in our natural ftate, growing on the old 
 flock of the firft Adam, we can bring forth no fruit 
 acceptable to God : for the whole nature is corrupt 
 according to the ftock, and fo muft the fruit be, 
 Rom. vii. 5. Particularly there is a reigning refrac- 
 torinefs in the will, whereby the foul is as a bullock 
 unaccuftomed to the yoke of God's will. Whereas 
 the foul being in Chrift is changed, according to the 
 nature of the new ftock, and made willing, 2 Cor. 
 v. 17. and gets his image, oppofed to Adam's, 
 1 Cor. xv. 49. 
 
 (2.) We muft be regenerated, and have our nature 
 changed. The tree muft be made good, before the 
 fruit can be fo, Ezek xxxvi. 26. 27. How can there be 
 a willing mind for duty, while the will is unrenew- 
 ed ? 
 
What Works they are that are accepter!. 39$ 
 
 ed ? How can there be new obedience, while one is 
 not partaker of the new nature? The daik Wind, the 
 perverfe will, and disorderly afFe£tions, not rectified 
 by regenerating grace, being all of them oppofite to 
 good, {hew the want of a willing mind. 
 
 {'$') We muft have a predominant love to God, 
 I Tim. i 5. This difpofeth the foul, by a conftrain- 
 ing force, to fall in with whatfoever the Lord re- 
 quires ; and conftitutes one's obedience labour of 
 love. And where it is wanting, good things may 
 indeed be done, for fome by-ends, and from fome 
 by principles : but there is not firft a willing mind. 
 
 This is the habitu?.! willing mind, whereby the 
 foul being in Chrift, regenerated, and having the 
 love of God dwelling in it, is in fuch a difpohtion to 
 fall in with the will of God, that getting a touch of 
 a particular command, it readily complies therewith 
 in obedience. 
 
 2. Actual; which is an actual compliance of the 
 lieart, with fuch and fuch a particular duty, laid be- 
 fore one at fuch a time and in fuch a place ; and ari- 
 feth from the habitual dii'pofition. The one looks to 
 the whole law ; the other to particular commands re- 
 quiring fuch and fuch a particular duty, as of the 
 Corinthians to help the poor faints of Judea. And 
 it implies, 
 
 (1.) An approbation of the command of God for 
 the duty. What the Lord by his word and provi- 
 dence requires of the man as duty, he has a love and 
 liking of it from the heart, Rom. vii. 12. The car- 
 nal heart rifes againft this and the other command 
 laying fuch a duty on the man ; and he takes it on 
 as a Have does his burden, becaufe he cannot help it. 
 But the willing mind has a liking of it, 1 John v. 3. 
 as the little child has a liking of being bid do any 
 little piece of fei vice for his father. 
 
 (2.) A fincere refolution to fet to the Work in the 
 feafon thereof, Jofh. xxiv. 15. Pfal. c\:x. 106. The 
 willing mind goes not about to feek how to fhift obe- 
 dience 
 
39^ What Works they are that are accepted. 
 
 dience to the divine call ; nor does it feek offputs 
 and delays, till the feafon of the duty is away, nor 
 does it mufter up difficulties, faying, There is a lion 
 in the way r to palliate difobedience ; but refolves to 
 put to hand timely, Pfal. cxix. 60. 1 made hajle, and 
 delayed not to keep thy commandments. 
 
 (3.) A compliance of the heart with the command 
 to the duty, becaufe it is God's command, Pfal. cxix. 
 4. The authority ef God has weight with the man's 
 conlcience ; and the love of God inclines his heart 
 to obey So the will of God is the reafon, as well 
 as the rule, of his obedience. As he believes the pro- 
 mife, becaufe God has faid it; fo he obeys the com- 
 mand, becaufe God has bid it. So the man's great 
 aim is to anfwer the call of God, and pleafe him. 
 
 (4.) A delight and chearfulnefs in the duty, If. 
 lxiv 5. 2 Cor. ix. 7. Love to the Lord oils the 
 wheels of the foul, and the work goes on, not as of 
 neceffity, but as of choice, 1 John v. 3. The awful- 
 nefs of the command is vailed with prevailing love : 
 take off the threatening of wrath from the command, 
 and the willing foul would not flop for all that ; for 
 the love of God in the heart is a law, and a power- 
 ful one too, Cant. viii. 6. Tenor drives to duty ? 
 but weakens ; love draws to duty, and ftrengthens, 
 2 Tim. i. 7. Terror will make men find their hands, 
 but they lofe heart ; but loves gives heart and hand 
 too. 
 
 (5.) A defign to honour God by the duty. The ge- 
 neral direction is plain, 1 Cor. x 31. Whether ye eat 
 or drink, or ivhatfoever ye do, do all to the glory of 
 God: and thereto the willing mind echoes back, To 
 me to live is Cbrift, Phil. i. 21. The willing mind 
 is not obtained but by faith, whereby the conlcience 
 is made good, and the foul piu in a ft ate of falvation : 
 hence natively follows the defign of glorifying God 
 by good works, and by them adorning the doctrine 
 of God our Saviour, 1 Pet. ii. 9. The faith of 
 Chrift's falvation makes a powerful impreilicn of 
 
 gratitude 
 
What Works they are that are accepted* 397 
 
 gratitude on the foul, that it is glad of an occafion to 
 glorify him, and exprefs ics love, Pfal. cxvi. 12. What 
 fhall I render unto the Lord, for all his benefits 
 towards* me ? 
 
 (6.) Laftly, A looking out for promifed help to 
 the duty, by faith, Heb. xii. 1. 2. The willing mind 
 is not blind to its own weaknefs, but fees that better 
 than others. But what one is really willing and 
 hearty for the doing of, he will ufe all means for 
 reaching his end. Carnal men fay, they are willing, 
 but they cannot : in that they deceive themfelves ; for 
 if they were really willing, they would go to the foun- 
 tain of ftrength for help. So do they with whom is 
 firft a willing mind, they fet about the duty in the 
 faith of the promife. Hence they will go forward 
 on God's call, however difficult the work be, and get 
 through too ; as the women came to the fepulchre, 
 though not knowing how the flone would be rolled 
 away. 
 
 Secondly, They are works, that from a willing 
 mind are done to their ability. We may take up 
 this in thefe four things. 
 
 1. They are works, which, people having ability 
 for, are done: they are not merely wifhed and would- 
 ed to be done, as the fluggard uies to wifh well with 
 folded hands, Prov. xxi. 25. For where the heart is 
 to a work, the hand will be put to it, fo far as in 
 them lies. Men do but deceive themfelves, who 
 pleafe themfelves with good defires and willies, 
 without endeavours backing them, Matrh. vii. 21. 
 Not every one that faith unto me, Lord, Lord, fh ill 
 enter into the kingdom of heaven : but he that doth the 
 'will of my Father which is in heaven. Jam. i. 22. 
 But be ye doers of the word, and not hearers only, de- 
 ceiving your own je Ives, 
 
 2. i hey are done according to the ability they 
 could get in. That is, not only according to the a- 
 bility in hand, but the man labours to get more abi- 
 lity for the work, whereby he may be fitted for it. 
 
 L 1 We 
 
398 Hovj fuch Works are accepted. 
 
 We are naturally impotent for any good work; but 
 there is a ftorehoufe of ftrength opened to us in Chrift, 
 to be brought in by faith, If. xlv. 24. Wherefore 
 they that are not concerned to fetch in ftrength for 
 duty; but are Unable for duty, and hold themfelves 
 fo, will not be accepted : for there is no willing mind 
 there. 
 
 3. They are not done quite below what they might 
 have done, and was in the power of their hand, If. 
 xxxii. 5. Where there is an utter difproportion be- 
 twixt one's ability and fervice, it cannot be accepted, 
 but that fervice brings a curfe inftead of a blefling, 
 Prov. xi. 24. Hence a certain quantity of fervice 
 may be accepted off one's hand, that will not be ac- 
 cepted off another's, Luke xii. 48. Where God gives 
 much, he requires the greater returns. 
 
 4. hajily^ They are works wherein the willingnefs 
 of the mind carries out the hand to do, as far as it can 
 reach, 2 Cor, viii. 3. The willing mind loves to 
 ferve the Lord, and to ferve him liberally ; and fo 
 carries, a man to do to his power. 
 
 II. The next general head is to fhew, how or in 
 ■what refpect fuch a work is accepted. God accepts 
 fuch works, 
 
 1. As obedience to him, and a doing of his will, 
 Matth. xxv. 21. As the willing mind is peculiar to 
 thofe within the covenant of grace, fo it is the privi- 
 lege of thofe in that covenant, to have their works fo 
 done accepted, though imperfect. There is not one 
 piece of obedience they can do, that is perfect, or 
 could be fuftained as obedience according to the co- 
 venant of works : but God in Chrift, in virtue of the 
 covenant of grace, accepts fuch imperfect works as 
 obedience pleafing to him, Acts xiii. 22. 
 
 2. As a token of their love to God, Heb. vi. 10. 
 A love token is accepted, though not great, if ac- 
 cording to the ability of the giver : efpecially with 
 God, who looks more to the heart it is given with, 
 
 than 
 
Why fucb Works are accepted. 399 
 
 than the gift. Some offered gold and precious ftones 
 for the fervice of the tabernacle 5 fome but goats hair 
 and ram- (kins : the latter as well as the former was 
 accepted, where they gave according to their ability 
 with willingnefs. 
 
 3. 80 as to be rewarded, 1 Cor. xv. ult. As be- 
 lievers good works are tokens of their love to God, 
 fo God gives them tokens of his good pleafure with 
 their works, not of debt, but of grace. To thofe 
 that improve the abilities they have, he oft-times 
 gives more ability, To him that hath Jhail be given* 
 However, accepted good works are a fezd^ that will 
 never mifs a rich harveft, fooner or later. 
 
 III. I proceed to fhew why fuch works are accept- 
 ed. It is not for their own worth ; for the bed works 
 of the faints are attended with fuch finfulnefs, that 
 they could not be accepted in the eye of the law ; 
 but have in them more than fufficient matter of con- 
 demnation, If. lxiv. 6. But they are accepted through 
 fpecial privilege. 
 
 1. Being fanc"tifTed through the Spirit, Rom. xr. 
 1-6. Every work of ours is defiled by us, being in 
 ourfelves unclean creatures : but the Spirit works in 
 believers, fanclifying them and their works. And 
 he fan£tifies their works, by influencing them to work 
 and in their work y exciting them, giving gracious 
 abilities : particularly working in them that approba- 
 tion and liking of the command, that refolution to 
 £et about the work, that compliance of the heart with 
 it, that delight and chearfulnefs in the duty, that de- 
 fign to honour God by it, and that looking out for 
 promifed help, which 1 have fpoke of before, and 
 caufing them to offer their works to God through 
 Shrift. 
 
 2. They are prefented for acceptance, by the Me- 
 diator, to the Father. Chrift is the believer's refident 
 in the court of heaven, managing all their matters 
 there by his intercelTion, Heb. vii. 25. He takes 
 
 L 1 2 their 
 
4C© The Dotlrine applied. 
 
 their imperfect works, perfumes them with the me* 
 rit of his obedience and death, and gains their ac- 
 ceptance with the Father, according to the covenant 
 of grace, Rev. viii. 3. 4. The fum of the matter lies 
 here •, they are the work of his own Spirit in his 
 children, prefented for acceptance by the Son, and fo 
 they are accepted of the Father, Eph. ii. 18. 
 
 Use. From what is faid, we may draw the two 
 following inferences. 
 
 1. See here of what concern it is to get the heart 
 up to every duty, 1 Chron. xxviii. 9. The doing of 
 the bare work is of fmall account with God ; and 
 where there is not a heart to it, God regards it not. 
 A good work done grudgingly, whatever ufe it may 
 be for among men, is an ill work in God's fight. 
 
 Qiieft. How may one get up his heart to every 
 duty ? 
 
 Anfw. (i.) Accept of Chrift's free falvation by 
 faith, that ye may be brought into a date of falvation. 
 "We have a fpirit of flaves, a backwardnefs to good, 
 derived from Adam. It is from Chrift we mu(t gee 
 the fpirit of fons, and the willing mind, uniting 
 with him by faith, John i. 16. Faith trufiing on 
 Chiift for falvation to be received freely, works that 
 willingnefs of mind. 
 
 (2.) Exercife faith for every duty anew. Believe 
 the promife, [1.] Of afliitance by the Spirit, Ezek. 
 xxxvi. 26. 27. In the covenant of grace commands 
 are turned to promifes, as Dcut. x. 16. Circumcife the 
 jorcjlin of your heart. Compare Dent. xxx. 6. The 
 Lord thy Cod ivill circumcife thine heart. Every call 
 to duty implies a promife of afiiftatice. The belief 
 of this makes willing, Phil. ii. 12. 13. [2.] Of ac- 
 ceptance through Chriil. The apottles work was 
 heavy, but that made them willing, 2 Cor. ii. 15. 
 Tor iv e are unto God a fw set favour of Chrifi, in them 
 that arefaved, and in them that perifh. It is hard 
 
 to 
 
The DoBrine applied, 401 
 
 to be willing to a work, which one does not believe 
 will be accepted. 
 
 2 See of what concern it is to put hand to every 
 duty commanded us, and to do in it according to 
 one's power; and not to content ourfelves with lazy 
 wifhes as fome do, and flack and (crimp performances 
 as others, Eccl. ix. 10 Neither will to wifh and 
 do nothing be accepted •, nor, to do but do niggardly. 
 It is not in every cafe that God will accept the will 
 for the deed. 
 
 17?, God will not accept the natural or unregene* 
 rate man's will for the deed, in any cafe. For fuch 
 a one is under the covenant of works, and no lefs 
 than works every way perfect can be accepted off his 
 hand, Gal. iii 10. But this is a privilege of the 
 covenant of grace, which they are not under, not 
 being in Chrilt. It is the privilege of fons, but they 
 are but at belt hired fervants, working for hire, nay 
 flaves, as under the curfe Their petfons are not ac- 
 cepted ; therefore nothing they are, have, or can do, 
 can be accepted. Therefore deceive not yourfelves,. 
 looking for this benefit, while ye are out of Chrift. 
 idly, God will accept no man's will for the deed,, 
 (1.) When they content themfeives with wifhing 
 only they could do a duty, commanded them, but yet 
 never effay it, nor put hand to it, Prov. xxi. 25*. 
 The fluggard unwilling to obey, makes a cover for 
 his floth, of the difficulty and his inability for duty, , 
 Prov. xxii, 13. But God will rent off that cover, 
 and (hew them in their own colours, Matth. xxv , 
 24.— 30. Men cannot deny but that fuch a thing is. 
 their duty -, and they wifh they could*, but that is all., 
 (2.) When they do not what is really in their power: 
 to do, Rom. i. 20. 21. Mens power is indeed little,, 
 but their doing is- far lefs. Men are .not as Hocks. 
 and ftones, but there are many things a&s of moral* 
 difcipline, that they may and can do, but they .will; 
 not. But they grafp at the principle, that they can 
 do nothing, and fo fold their hands fitting down con- 
 L 1 3 tented*. 
 
402 God's Acceptance of his People's Will for the Deed. 
 
 tented. They cannot do all, therefore they will do 
 nothing. But will that be accepted? No, Exod. xiv. 
 15. The women did not fo, Mark xvi. 2. 4. 
 
 (3.) Lijlly % When they do not by faith fercb in 
 grace from the Lord Jefus to ftrengthen them to du- 
 ty, 2 Tim. ii. i. compared with John v. 40 Many 
 a good work is laid by, becaufe of inability, and 
 marred becaufe we can carry it no further : but God 
 will take notice what courfe is taken for getting in 
 ftrength for duty. There are full promiks lying be- 
 tween us and the full fountain, as the conduit-pipes 
 at which faith is to fuck and draw, If. si. 29. 30. 31. 
 Allure yourfelves, that the will will not be accepted 
 for the deed, while this is neglected. And why 
 fhould it ? Is that man willing to pay his debt, who 
 though he has nothing in hand, yet has a gift lying 
 in a rich friend's hand, but he will not lift it ? See 
 the decifion, Matth. xxv. 27. Thou ought eft to have 
 put my money to the exchangers, and then at my co- 
 ming IJhould have received mine own with ujury. 
 
 I (hall now confider in a few words the laft 
 doctrine I offered from the text, viz. 
 
 DoCT. IV. Want of power to do more, Jhall not 
 mar the acceptance of what is done from a willing . 
 mind according to power. In that cafe, God will ac 
 cept of his people's will for the deed. 
 
 Here I (hall (hew, 
 
 I. In what particular cafes God accepts his people's 
 will for the deed. 
 
 II. Why he does (o» 
 
 III. Apply. 
 
 I. I am to mew in what particular cafes God ac- 
 cepts his people's will for the deed. 
 
 1. Where there is a fincere will to ferve him in a 
 piece of work, requiring fomc external abilities, which 
 are wanting. If it be hindered only by fuch want, 
 
 the 
 
When God accepts the Will for the Deed, 403 
 
 the will is accepted. The difciples would fain have 
 watched more, but the weak body could not bear up 
 with their mind \ and Chriit kindly takes notice of it, 
 Matth. xwi 41. Watch and pray, that ye enter not 
 into temptation : the fpirit indeed is willing, hut the 
 flefh is weak. Sometimes Satan makes a rack here 
 to God s children : fuch a duty they would do, but 
 bodily itrength will not anfwer, and hereupon they 
 are difquieted : but that is from Satan, and their own 
 weak.jefs : for God does not require that external 
 duty from us, that we have no bodily itrength for. 
 That is a fweet word, 1 Cor. vi. 13. The body is — 
 for the L^rd, and the Lord for the body. Peter would 
 fain have given to the poor man, but had it not, and 
 it was accepted in the will Acts iii 6. . 
 
 2. When doing the belt we can through grace, 
 our work after all is attended with many blemiflies : 
 the Lord will not reject it for thefe blemifhes, but 
 accepts the will ro do better for the deed, Cant. v. 1. 
 There is a bioad cover of Chriit's righteoufnefs cait 
 over the believers fpots, that they appear not, Cant, 
 iv 7. 5 and the Lord accepts of the will to that per- 
 fection they would be at. 
 
 3. Going as far as we have accefs in a work, but 
 meeting with a providential (top, the will to com» 
 plete it is accepted for the deed, as if it had been ful- 
 ly done, as in the cafe of Abraham's offering up 
 Ifaac, Heb. xi. 17. There is a great difference be- 
 twixt the (tops men make in thefe, and thofe which 
 God makes: the former argues an unwilling mind, 
 but the latter not fo. 
 
 4. Services that one really defires, and fain would 
 perform for God, but have not opportunity ;. the 
 will to them is accepted for the deed, as in the cafe 
 of David's purpofing to build a houfe for the Lord, 
 2 Chron. vi. 8. and the Philinpians care about fup^ 
 plying Paul's wants, Phil. iv. 10. Some have op- 
 portunities of ufefulnefs, but flight them ; that is 
 their fin ; others may have a heait to be fo and fo 
 
 ufefulj 
 
404 Why God accepts the Will for the Deed, 
 
 ufeful, but they cannot have the opportunity •, this 
 God accepts. 
 
 5 La/llyy In fervices performed with a real defire 
 of fuccefs for God's honour and mens good ; the Lord 
 accepts the good will to the fuccefs denied, as if it 
 had fucceeded according to their wifh, If xlix. 4. 
 2 Cor ii. 1 }. The want of fuccefs may mar their pre- 
 fent comfort, but neither the acceptance nor reward. 
 
 II. Why does God accept fuch will for the deed ? 
 
 1. The fincere will to a work is prefent, which 
 God mainly regards The perfon fincerely aims at 
 doing fuch a piece of lervice for God, but not attain- 
 ing what he really defires, his good will thereto be- 
 ing prefent before the Lord, it is accepted, as i£ 
 the work had been done. 
 
 2. We have a merciful High Prieft to prefent that 
 will for acceptance, notwithstanding all the weak- 
 nefTes, blemifhes, providential hindrances, want of 
 opportunity, and failure of fuccefs, that it may be 
 attended vwth, Heb iv. 1 ;. 16. 
 
 3. We have a merciful Father to deal with, Pfal. 
 ciii 13. 14 who pities the weaknefles and infirmi- 
 ties of his people, and gracioully accepts of their up- 
 right defigns to ieive and honour him. 
 
 Use. i. If the Lord accepts the will for the deed 
 in his own people, then men mud anfwer for the ill 
 they had a will to have done, as if they had done it, 
 Numb xiv. 4'z. 44. 45. A will and intention to do 
 an evil action, though it be not actually done, is in 
 God's account the fame thing with doing it, and will 
 be refented and punifhed accordingly. 
 
 2. God is a gracious mailer to his fervants, taking 
 kindly off their hands through Chrili their fincere will 
 to his fervice, giving them ample teltimonies of his re- 
 gard in all circumitances, and bellowing upon them the 
 fpecial comforts of his grace here, as pledges of the 
 full reward laid up for them in glory hereafter. 
 
 Jefu* 
 
Jefus Chrift the beloved One, and Sin- 
 ners accepted of God, freely in him. 
 
 The fubftance of fome Sermons preached at Etterick 
 in the year 1726. 
 
 Ephesians i. 6. 
 
 — His grace, wherein he hath made us accepted in the 
 Beloved. 
 
 BEfore our works can be accepted, our perfons 
 muft ; and how that is attained, is here de- 
 clared. 
 
 The apoftle taking a view of the ftate of falvation 
 that believers are biought into, in the fulnefs of it, 
 ver. 3. runs it up unto the prime author of it, the 
 Father, ib. the eternal plan of it in the decree of e- 
 lection, ver. 4. whereof the great defign to be ac- 
 complifhed on them, their true fan&ification, ib. to 
 be begun here, and perfected in glory ; the reafon of 
 this defign, that they were preddtinated to adoption 
 into his family, for it was inconfiitent with the ho- 
 nour of a holy God, to have unholy children, ver. 5. 
 In this verfe are two things. 
 
 1. The great end of God's predeftinating the elect: 
 to be his own children; the praije of the glory of his 
 grace. It was a difplay of his free grace that he aim- 
 ed at. Grace is love and favour freely flowing, 
 wirhout any thing in the object to draw it out. This 
 grace fhown to finners is glorious grace, like a mi- 
 ning fun, calling fuch a luftre, as is moft admirable 
 and attractive. And it is to be praifed by the fons 
 of men : but they that do not fee, and do not feel the 
 glory of it, cannot prail'e it, more than the blind the 
 light of the fun. But God purpofed to bring the elecl: 
 out of the devil's family, and make them his own 
 
 children 
 
406 The Text explained* 
 
 children freely : that they feeing, tafting, and feeling 
 this glorious grace, might raife a long of praife of it 
 here, and joining voices in heaven, might carry it on 
 in the higheft itrain there for ever, praifing the glo- 
 rious grace appearing in their adoption ; opening the 
 various folds of it, and admiring the glories of free 
 grace, for ever and ever. It is dangerous then to caft 
 a veil over it, dodlriually or practically. 
 
 2. A particular fruit of this glorious grace; Wherein 
 he hath nude us accepted in the Beloved. Where we have, 
 
 (i.) The fruit itfelf, the acceptance of the perfons 
 of believers with God : He hath made us accepted. 
 The acceptor is the Father , ver. 3. 5. The accepted 
 are us> believers, who are blejfed -with all fpiritual 
 blejjings in heavenly places in Chrift, ver. 3. The ac- 
 ceptance is emphatically exprefled. The word is, as 
 if he had faid, he hath graced us ; and imports not 
 only that he hath accepted us, but freely accepted us, 
 without any thing in us to render us acceptable ; and 
 bears not only free love and favour, but alfo all kinds of 
 real benefits and favours flowing therefrom, Lukei. 28. 
 
 (2) The way and manner of the acceptance. How 
 can a firmer be accepted of a holy God ? In the Belo- 
 ved, that is, Chrift. It is not only for his fake, but 
 God looking on the finner in Chrilt, united to him, 
 accepts him. He calls Chrift here the Beloved, to in- 
 timate that the accepting love and favour of God is 
 firft pitched on him, and then for his fake comes 
 down on his members : fo he is the Beloved by way 
 of eminency He faith not, his Beloved, though 
 doubtlefs he mainly aims at that, but the Beloved, that 
 he might give a vent to that love to Chrift that his 
 heart fwelled with on the mention of this*, and fo 
 ufes a general term, whereby Chrift might be pointed 
 out as the object whereon the loves ot heaven and 
 earth meet together. 
 
 (3.) '1 he original fpring and fource of this accept- 
 ance, intimated by the relative -wherein. It refers not 
 ©nly to the word grace y but to the glory of his grace % 
 
 q. d. 
 
Doclrines from the Text. 40 j 
 
 q. dr Fronts through, and by which glorious grace 
 and free favour, he hath freely accepted us undefer- 
 ving and ill- deferving creatures; that glorious grace 
 finding a way to accept the finner, with the good leave 
 of juftice, in Chrift. 
 
 From the text, thus explained, arifeth the follow- 
 ing favoury points of doctrine. 
 
 Doct. I. J ejus Chrift is the beloved, the eminently- 
 beloved One, 
 
 Doct. II. The way how a finner comes to be ac- 
 cepted of God, is freely, in Chrift. 
 
 Doct. III. Glorious free grace fhines forth in the 
 acceptance of finner s in the beloved Jefus. 
 
 Doct. I. Jefus Chrift is the beloved, the eminently- 
 beloved One, 
 
 In difcourfing from this doclrine, I (hall, 
 
 I. Shew in what refpe£ts Chrift is the beloved One, 
 eminently. 
 
 II. Make fome improvement. 
 
 I. I am to .(hew in what refpecls Chrift is the be- 
 loved One, eminently. 
 
 Firft, He is the beloved of the excellent ones of 
 the earth. Who thefe are, ye may fee Pfal. xvi. 3. 
 They are the flints. Him all the faints love with a love 
 above all perfons and all things, Luke xiv. 26. And, 
 
 1. They meet all together in him in love, however 
 they are fcattered through the world ; hence is he 
 called, the defire of all nations, Hag. ii 7. So that 
 lovers of Chrift and faints are of equal latitude, Eph. 
 vi. 24. Grace be with all them that love our Lord Jefus 
 Chrift infincerity. The American faints and the Eu- 
 ropean faints take him all for their Beloved. As it 
 is the fame fun in the firmament that warms all their 
 bodies, it is rhefame Sun of lighteoufnefs, Chrift, that 
 warms all their hearts in love. They differ vaftly in 
 
 their 
 
40$ Chrift the beloved One, eminently. 
 
 their languages, cuftoms, and particular difpofitions : 
 but they perfectly agree in their Jove of one btloved 
 Jefus, Gen. xlix. 10 — Unto himjhall the gathering of 
 the people be. And fo they are knit as one body, 
 whereof Chrift is the beloved head. 
 
 2. Each one of them loves him with a fuperlative 
 and tranfeendent love, Pfal lxxiii. 25. Whom have 1 
 in heaven but thee ? and there is none upon earth that 
 I dtfire bejides thee. They have a general love to 
 mankind, a fpecial love to their refpec~tive countries, 
 a more fpecial love to their relations, but the moil: 
 fpecial and peculiar love, leaving all the reft behind, 
 is to Chrift, Luke xiv. 26. In the other they are di- 
 vided, but in this they meet in one : tfeeir beloved 
 ones are very different, but their beloved One is one 
 and the fame. 
 
 3. They love other perfons and things for his fake, 
 Rom. xv. 2. 3- Tit. iii. 3. 4. 5. \\ hen the foul is 
 in its natural ftate, other perfons and things have the 
 man's love, but Chrift has none of it: when Chrift 
 difcovers himielf in his glory to the foul, then the 
 man hates all in comparifon of him : but Chrift regu- 
 lates the foul's love to other things, and takes it not 
 away, but makes it run in another channel, fpring- 
 ing from himfelf. Now other things being loved for 
 him, himfelf is the belt beloved. 
 
 4. The liker any thing is to him, they love it the 
 more. Kence the godly that bear his image, aie 
 therefore beloved by them ; and the more godly they 
 are, the more beloved are they, 1 John iii. 14. They 
 love his ordinances, becauie they bear the imprefs of 
 his authority, his law as the image of his nature ; his 
 way and example, becaufe of the tiead of his iteps 
 therein to be feen. All which bear him to be their 
 eminently beloved. And, 
 
 1/?, They love him with a love of good-will j and 
 vent it in prayer and praife, Pfal. lxxii. \$.—~ Prayer 
 aljojbali be made for him continually, and daily JlSall 
 he be prai/ed. It is not in their power to profit him, 
 
 and 
 
Chrift the beloved One, eminetly. 40^ 
 
 and he needs nothing at the creature's hand, being 
 completely happy in his Father : but they fhow good- 
 will to him, m concern for his glory in the world, 
 .that hi$ kingdom may profper, his name fpread far 
 and wide, and be perpetuated to all generations. 
 
 2dly> They love him with a love of delight and 
 complacency, 1 Pet. ii. 7. Unto you which believe he 
 is precious. His name and every letter of it is fweet 
 to thern, Cant. i. 3. They delight in him as a lifter 
 in a brother, a child in a father, and a fpoufe in a 
 bu(band. Every thing in Chrift is fweet to a belie- 
 ver : therefore they are faid to eat his fiefh, and drink 
 his blood : for as by eating one finds the fweetnefs of 
 the meat, and every bit of it, fo by faith the foul 
 finds the fweetnefs of Chrift, and every thing in 
 Chrift. And, 
 
 (1.) They love him for what he is in himfelf, Cant. 
 v. 10. — 16. The glorious excellencies of his perfon 
 and natures, his attributes and perfections, make 
 him the obje£t of their love. Their hearts are fra- 
 med to the love of God : fo they love him for himfelf, 
 they love him for that holinefs and purity for which 
 carnal men hate him, as the owl doth the fun, Pfal. 
 jexx. 4. 
 
 (2.) They love him for what he is to them, Cant. 
 V. 16. And as he is beft ki himfelf, he is the beil: 
 to them. They love him for all his offices j for what 
 he has done for them, and for what he will do for 
 them. They love him as the foundation of all their 
 hopes, the fcope of all their defires, and the Ipring 
 of all their joys. And fitly does he go under the 
 name the Beloved^ even in refpect of the faints : for, 
 
 [[.] They profefs him to be the beloved of their 
 fouls : they are not amamed of their choice. So the 
 fpoufe calls him, Cant, per tot. See chap, |ii 3. 
 Saw ye him whom my foul loveth P as if fhe would 
 have all to know him by that name, her Beloved ; 
 fuppofing there is none fo but he. 
 
 [a.] They ihew him to be {o, by their life and 
 M m anions 
 
410 Chrift the beloved One, eminently. 
 
 actions before the world, Cant. viii. 6. 7. Where 
 love to Chrift is, it will difcover itfelf, by the foul's 
 preferring Chrift to all perfons and things, fo as to 
 part with any thing, when it comes in competition 
 with him. 
 
 Secondly, Chrift is the beloved of the glorious ones 
 in heaven. All eyes are upon him there, for he is 
 there the light of the pleafant land, Rev. xxi. 23. as 
 the fun is in this world. And he is there, 
 
 1. The beloved of the glorified faints, who now 
 love him in perfection, Rev. vii. 10. Their love to 
 him is now perfected, and they love him with a pure 
 and ardent love They fee him now no more through 
 a glafs, but face to face ; they behold the glories of 
 his perfon ; the glories of his actings and fufferings 
 for them •, his eternal undertaking, his going through 
 with his undertaking in his birth, life, and death; 
 and the glory he now hath from his Father as the re- 
 ward. So their love to him is in a continual flame. 
 
 2. The beloved of the holy angels, Rev. v. 11. 12. 
 In the temple the cherubims were pofted, looking 
 towards the ark or mercy-feat, a type of Chrift 5 which 
 fignified the angels looking to Jefus with love and 
 admiration, 1 Pet. i. 1 2. They behold his glory, 
 and cannot but love him. They love him as the 
 brightnefs of the Fathers glory 5 as the elder Brother 
 of the family, the heir of all things, and their Lord, 
 Heb. i. 6. as the Saviour of finners, and the head of 
 angels, by whom they and all things do confift, Eph. 
 i. 10* 
 
 3. The Father's beloved, Matth. xvii. 5. And 
 here we may confider Chrift two ways, as God, and 
 as Mediator. 
 
 17?, As God, equal and co-eternal with the Father 
 and Holy Spirit. He was the beloved of the Father 
 and the Spirit. The fcripture teacheth that Cod is 
 love, 1 John iv. 8. and that love mult be eminently 
 among the perfons of the glorious Trinity one towards 
 another. Thus Prov. viii. 30. he is held out as the 
 
 Creator's 
 
Cbrijl the beloved One, eminently. 411 
 
 Creator's deUght. See John i. 18. Heb. i. 2. But 
 what our text mainly aims at, is, 
 
 2dly i As Mediator, God -man, having a common 
 relation to God and Tinners of mankind, as the re- 
 prefentative of an elect world, and the bond of union 
 and communion betwixt God and Tinners, for the 
 glory of God and the falvation of ilnners. 
 
 (r.) As fuch he is the Father's beloved, his prime 
 favourite, and moft accepted, his welt Beloved, Mark 
 xii. 6. in whom he is -well pleafed, Matth. iii. ult, 
 the perpetual rei'i of his eyes and heart, 2 Chron. vii. 
 16. And he is his beloved, 
 
 £1.] In refpect of his perfon, John i. 18. He is in 
 the bofom of the Father, For he is the brightnejs of 
 his Father's glory, Heb. i. 2. The glory of God 
 fhines forth in his face, 2 Cor. iv. 6. He is the image 
 of God in a peculiar manner, ver. 4. Therefore fays 
 he, John xiv. 9. He that hath fen me, hathfeen the 
 Father- See Col. ii. 9. & i. 1 9. So he is the moft 
 beautiful object in the eyes of God, in heaven or in 
 earth ; and accordingly has the higheft place in hi«> 
 love, Heb. i. 13. 
 
 [2] In refpect of his office. The Father is well 
 pleafed with him in the character he took on. And, 
 
 1.) He was well pleafed with his undertaking for 
 the great work of Tmneis falvation. See with what 
 fatisfaction he fpeaks of it, Pfal. lxxxix. 19. I have 
 laid help upon one that is mighty : I have exalted one 
 chofen out of the people. He cordially accepted him 
 as the Tinners Turety, and took his fingle bond for all 
 the elects debt, and his fecurity for the injured ho- 
 nour of his name. He was the Father's own choice, 
 and he delighted in his choice, If. xlii, 1. He fo 
 loved the Undertaker, that, 
 
 1.] He promifed to be with him, and furnifhed 
 him with all things neceflary for the work, If. xlii. 
 6. & lxi. 1. 
 
 2.] He beftowed eternal Talvation on many, be- 
 fore the time the Saviour paid the raniom : he fet 
 M m 2 them 
 
412 Chrifl the beloved One, eminently* 
 
 them free, and gave them their difcharge, before the 
 death of Chrift. He refted in the Beloved's engage- 
 ment. 
 
 2.) He was well pleafed with and accepted him in 
 his carrying on of the work that he had undertaken.— -> 
 With his birth, therefore the angels were employed 
 to carry the tidings of it, and fung folemnly on that 
 occafion. — With his entering on his public work at 
 his baptifm, teftified by a voice from heaven, Matth. 
 iii. ult. and all along, teftiried by his being always 
 with him, John viii. 29. 
 
 3.) He was well pleafed with his perfecting of the 
 work, by his death and burial. He did in it the 
 moft acceptable piece of fervice to God, that ever 
 was done, John x. 17. His facrifice of himfelf was 
 of a fweet favour unto God. He fo loved him for 
 it, that he raifed him up, and fet him on his right 
 hand for ever for it, Phil. ii. 8. 9. and accepts the 
 word of finners in him, for his fake. 
 
 (2.) As fuch he is the reft of the Holy Spirit, If. 
 xi. 2. The Spirit came on the prophets, but he reft- 
 ed on Jefus as the beloved, Matth. iii. 16. All the 
 faints as beloved ones have the Spirit in a meafure 5 
 but he without meafure as the Beloved, John iii 34. 
 The Spirit is in him as water in the fountain, to be 
 communicated to others, Rev. iii. 1. 
 
 I mail conclude this point with a word of applica- 
 tion. 
 
 Use I. Hereby ye may try whether ye be faints or 
 not, partakers of the divine nature. If fo, Chrift 
 will be your Beloved, your eminently beloved One ; 
 for fo he is to the faints, and fo he is to God. And 
 if he is your Beloved, 
 
 I. Ye will love him above all, Ffal. Ixxiii. 25. 
 which will (hew itfelf in defmng him above all, pri- 
 zing him beyond all, rejoicing mod in his favour, 
 and forrowing molt for the want of him : and in lo- 
 f- tfing other peribns and things for his fake. 
 # 2. Ye 
 
The Doclrine applied. 413 
 
 1. Ye will hate fin above all things, becaufe it is 
 mod contrary to him, his nature and will, Gen iii. 
 15. Ye will hate it univerfally, conftantly as to the 
 habitual bent of your heart, and irreconcilably. 
 
 Use II. of reproof to thofe who love him not emi- 
 nently, above all. It is an evidence, that, 
 
 1. Ye know him not, John iv. io. None can be 
 let into a difcovery of Chrift in his glory, but muft 
 love him, Matth. xiii. 44. 45. 46. It is to the blind 
 world only, there is no beauty in him, for which he 
 is to be defired. 
 
 2. That ye are in love with your (ins and a vain 
 world. For who would loath the Phyfician, but he 
 that loves his difeafe, and cannot part with it ? 
 
 Use III. Let him be your Beloved then, and give 
 him youF heart. 
 
 1. He is beft worth your love. None has done fo 
 much for finners as Chrift has, dying for them. None 
 can do fo much for you ; he can fatisiy the cravings 
 of your fouls, and make you happy. 
 
 2. If ye love him not, ye will be conftrucled ha- 
 ters of him, and enemies to him, 1 Cor. xvi- 22. If 
 any man love not the Lord Jefus Chriji, let him be 
 Anathema^ Maran-atha. 
 
 Doct. II. The way hisw a finner comes, to be ao 
 eepted of God, is freely ^ in Chrift.. 
 
 In handling this doctrine, I (hall, 
 
 I. Shew what is implied in it. 
 
 II. Confider the nature of a fin ner's acceptance: 
 with God. 
 
 III. The way of it. 
 
 IV. Make fome practical improvement- 
 
 I. I am to (hew what is implied in the doctrine, 
 And there are thefe things implied in it. 
 
 Firfty A ftate of non-acceptance, or unacceptable- 
 
 Jie& with God, that finners are in, while they are 
 
 M m 2, not 
 
414 Obfervatlons on a Sinner's Acceptance. 
 
 not in Chrift. And we may take up this in thefe 
 following things. 
 
 i. They are offenders ; they have finned, and pro- 
 voked him, Rom. iii. 23. Mens doing their duty, 
 and mens mifery, may make them unacceptable to 
 men ; yea one may be unacceptable to another, who 
 cannot fhew wherefore, only they cannot endure 
 them. But nothing can make us unacceptable to 
 God, but fin. So the unacceptable to God are un- 
 doubtedly finners, offenders againft him. 
 
 (1.) They are finners in Adam, Rom. v. 12. The 
 root was corrupted, and all the branches withered 
 and rotted in him. So his guilt lies on us by na- 
 ture, we are deprived of righteoufnefs of nature, and 
 inftead of that we have derived a corrupt nature from 
 him : all which makes us unacceptable to God by 
 nature. 
 
 (2.) They are finners in their own perfons, who 
 are capable of actual finning, Gen. vi. 5. They 
 imitate finning Adam, as well as fall heirs to his of- 
 fence. The debt left by him on their heads, they 
 do not clear, but increafe daily ; they continue their 
 rebellion, while condemned for it. And fo they 
 are more and more unacceptable. 
 
 2 They aie unpardoned offenders. All have Jm* 
 ned) but fume are pardoned and accepted : but none 
 are pardoned who aie out of Chrift, John iii. ult. 
 The fentence of the broken law (lands in force again ft 
 all thofe who are not in him, who has fulfilled the 
 Jaw. He is the end of the law for righteoufnejs to 
 every one that belicveth, Pvom. x< 4. And, 
 
 (1.) Their original guilt lies on the*-:, unremo- 
 ved, unfoi given, 1 Cor. xv. 22. God has never for- 
 given them their guilt of Adam's firft fin, their want 
 of original righteoufnefs, and the corruption of their 
 whole nature. The debt left on them by their fa- 
 ther, they were never either able or willing to pay: 
 and though they may have forgot it, Gcd has nei- 
 ther 
 
Obfcrvations on a Sinner's Acceptance. 41 £ 
 
 ther forgiven nor forgot it, bat it lies on them (till, 
 to all effects and purpofes of a dreadful purfuit for it. 
 (2.) The guilt of all their actual fins lies on them, 
 Gal. iii. 10. All the fins they have been guilty of 
 from the firft fproutings of corruption in their child- 
 hood to this day, are hard and fail on them. None of 
 all their fins of omiffion or commiffion, of heart, lip, 
 or life, are forgotten by God, Amos viii. 7. but the 
 accounts are clofely kept, Deut. xxxii. 34. Hof. xiii. 12. 
 They may have made a falhion of repenting, and beg- 
 ging pardon, for fome of their grofler fins : but fince 
 they are not in Chriit, there is not one of them blot- 
 ted out; for without fiedding of blood is no remijjion^ 
 Heb ix. 22. and there is no faving benefit of ChriiVs 
 blood, but by being in him, chap xii. 24. 
 
 3. God is not pleafed with them ; for his being 
 pleafed with any of mankind is in his Son Jefus 
 Chriit, and without him he can be pleafed with none 
 of them, Matth. iii. utt. Heb. x.i. 5. 6. He is not 
 pleafed with their perfons v nor with any of their 
 works ; becaufe they themfelves are not in Chrift - 9 
 but yet in the old (lock, Rom. viii. 8. and their 
 works are not wrought in him, John xv. 5. So the 
 apoftle teachtth, that it was faith that made the dif- 
 ference between Abel's cffeiing and Cain's, Heb. 
 xi. 4. 
 
 4. He is highly difpleafed with them. There is a 
 cloud of divine difpieafure ever upon them, John iii. 
 vlt. Whatever cafe they be in, rejoicing or weeping ; 
 whatever they be doiug, ferving God in their way, 
 or ferving their lulls ; his countenance is never to- 
 wards them, becaufe they are not in Chriit, If. lxvi. 
 2. 3. There is a difpieafure conceived againft them, 
 on the jufteft grounds, not to be removed till they be 
 in Chrift. 
 
 5. He cannot endure them to have any commu- 
 nion or intercouife with them, farther than in the way 
 of common providence, Pfal. v. 5. He and they are 
 at enmity, he legally, they really : fo there can be 
 
 no 
 
41 6 Obfervations on a Sinner's Acceptance 
 
 no communion, Amos iii. 3. And tbey cannot have 
 it till they come to Chrift, John xiv. 6. God may 
 lay common favours to their hand, health, wealth, 
 be. as the condemned man is allowed his meat till 
 the execution : but he grants them no fpecial faving 
 favours, no peace, pardon, <bc. He may allow them 
 to come, and call them into the outer court of ordi- 
 nances, and make them offers of grace \ but they can- 
 not come into the inner court, nor partake of grace, 
 not being in Chrift, John x. 9. 
 
 6. He loaths them, his foul abhors them, as abo« 
 minable. They are abominable in their perfons unto 
 God, as wholly corrupt and defiled, Tit. i. 15. 16. 
 The whole herd of them is fo, Pfal. xiv. 3. Their 
 works are abominable, even the beft of them, like 
 precious liquor in a filthy veffel, Prov. xv. 8. Sin is 
 the abominable thing unto God, Jer. xliv. 4. And 
 all their fins lie on them, and there is nothing on 
 them to correct the abominable favour of the (inner 
 by them. Sin is abominable in believers too; but 
 the facrifice of the fweet-fmelling favour of Chrift 
 corrects it, and is a favour of reft, Gen. viii. fci. 
 
 7. Lafily, The wrath of God is upon them, and 
 they lie under his curfe, John iii. ult. Gal. iii. ia. 
 They are children of wrath, Eph. ii. 3. There is much 
 wrath on them, and they are liable to more. There 
 is wrath in God's heart againft them, in his word, 
 and in his providential difpenfations. And if the 
 thread of their life be c:t while they are in that date 
 of wrath, they are for ever undone without remedy. 
 
 Secondly, A way provided, how tinners may be ac- 
 cepted. The cafe is not hopekfs, but he that is not, 
 may be accepted. The acceptance of fome with God 
 is now fecured, and cannot be loft. Believers on 
 earth may fall under the frowns of a Father, but ne- 
 ver out of the ftate of acceptance with him ; being 
 accepted in the Beloved. The acceptance of the faints 
 in glory is not liable to the leaft cloud. The ac- 
 ceptance of fome, again, is abfolutely hopelefs. The 
 
 fallen 
 
Obfervations on a Sinner's Acceptance. 417 
 
 fallen angels never can, nor could have been accept- 
 ed : the damned fometimes might, but can no more 
 now for ever be accepted ; they fat their accepted 
 time. But there is a way how finners in life may be 
 accepted. 
 
 1. God is ready to accept of them now, that will 
 come to him in his own way, 2 Cor. v. 19. The 
 Judge of all the earth is fet down on a throne of 
 grace, for receiving of finners into favour : and there- 
 fore we have now an accepted time, and day of /aha* 
 tion, chap. vi. 2. 
 
 2. There is ready for finners what may procure 
 them acceptance with a holy God, Matth. xxii. 4. 
 There is a facrifree flain and offered, that is of fuch a 
 fweet-fmelling favour, that the mod loathfome fin* 
 ner having the favour of it about him, cannot mifs to 
 be accepted. 
 
 3. There is open proclamation made in the gofpel, 
 that all may have the benefit of that facrifice, and be 
 accepted of God, 2 Cor. v 19. Matth. xxii. 4. Who 
 they were whom the Father gave to the Son to be 
 redeemed, is a fecret : but the ranfom is paid, the 
 facrifice is offered, for you to lay hold on and be ac- 
 cepted by. And that is the voice of the gofpel. 
 
 Thirdly^ The finner's beftirring himfelf for accept* 
 ance with God. There is a way to acceptance, but 
 the finner mull: take that way, elfe he will not get ac- 
 ceptance. He cannot fit ftiil carelefs, and be accept- 
 ed : he muft be where he is not yet, that is, in Chrift ; 
 otherwife he can have no acceptance. The finner's 
 beftirring himfelf in this matter, takes in thefe three 
 things. 
 
 1 . A conviction of unacceptablenefs to God, John 
 xvi. 8. Men mult be convinced of their being unac- 
 ceptable to God, ere they will come to Chrift. It is 
 their not feting their own loathfomenefs, that makes 
 them flight the facrifice of fweet favour •, and think 
 to be accepted o^ God, while yet they are not in 
 
 Chrift. 
 
41 8 The Nature of a Sinner's Acceptance. 
 
 Chrift. And for that caufe it is needful they get a 
 fight of God's holinefs, and their own vilenefs. 
 
 2. A weighty concern and uneafinefs about it. 
 They mull: not go on to be eafy, whether they be ac- 
 cepted of God or not. As long as a man can live 
 contented without it, he will never be accepted. But 
 the foul (hall be brought to that, that all fhall be fap- 
 lefs without it. 
 
 3. Anxiety of heart for it, A&s ii. 37. There 
 muft be earned longings to be accepted of him, yea 
 the foul muft be brought to efteem and fo prize it, as 
 to be content of it, upon any terms, Acts ix. 6. Not 
 as if thefe were required to qualify us for acceptance 
 with God \ but that without them we will never 
 come into Chrift to be accepted in him. 
 
 II. The next general head is to confider the nature 
 of a finner's acceptance with God : and this I fhall 
 do, 1 In itfelf j and, 2. In. its effects and confe- 
 quents. 
 
 First, I fhall confider the nature of a finner*s accept- 
 ance with God in itfelf. And in itfelf it is a great and 
 unfpeakable benefit, and implies thefe following things. 
 
 Firfty In general, it implies an acceptance of the 
 firmer with God, as a righteous perfon. A righteous 
 God cannot accept a fon of Adam, but as righteous, 
 that is, as being really righteous before him. And 
 fo a believer in Chrift indeed is, and by faith plead- 
 ing Chuffs righteoufnefs for his righteoufnefs in the 
 fight of God, he is accepted accordingly. The Lord 
 reputes, accounts, and accepts him into favour as>i 
 righteous perfon, 2 Cor. v. 21. Rom. iv. 6. & v. 19. 
 So it ftands in two things. 
 
 i . God's owning and fuftaining a righteoufnefs 
 upon the believer, as anfwering the demands of the 
 law fully, Rom. iii. 22. and holding him a righteous 
 peifon thereupon. The ilnner Handing before him 
 in the Beloved, pleading the Mediator's righteoufnefs, 
 the plea is fuftained, and God faith, Deliver him 
 
 from 
 
The Nature of a Sinner's Acceptance. 419 
 
 from going down to the pit, I have found a ranfom. 
 Job xxxiii, 24. The Jaw gives in its demands againft 
 him, of holinefs of nature, righteoufnefs of life, and 
 fatisfaclion for fin. And it is found that all thefe de- 
 mands are fatisfied, and that the righteoufnefs upon 
 him fully anfwers them all, that the law has no more 
 to crave. And fo in the very eye of the law, he is 
 through grace held righteous., 
 
 2. On the account of that righteoufnefs, he is ac- 
 cepted into favour with God, Rom. iii. 24. 25. It 
 was the finner's unrighteoufnefs that caft him out of 
 God's favour, and held him out of it. Now that bar 
 is taken away, and the righteoufnefs upon him pro- 
 cures the favour of a righteous God, who loveth 
 righteoufnefs. God is perfectly pleafed with that 
 righteoufnefs, as much as ever he was difpleafed with 
 the party's fin : and he is fo well pleafed with it, that 
 notwithstanding of all the fins the patty ever com- 
 mitted, he accepts him into favour for its fake. 
 
 Secondly, More particularly, it implies, 
 
 1. The ceafing of wrath againft the foul, Hof. xiv. 
 4. The wrath of God no more abides on the accept- 
 ed perfon ; that cloud clears. And it clears fo, that 
 that (hower (hall never come on again, nor one drop 
 of it, of revenging wrath, for ever and ever, If. liv. 
 9. The fmall rain of fatherly anger may come on 
 him for his after- miscarriages ; but the great rain of 
 his revenging wrath {hall never return, Cant. ii. 10. 
 11. 
 
 2. The curfe is removed, Gal. iii. 13. That is 
 the fentence of the broken law, that lay on the tin- 
 ner binding him over to revenging wrath : which 
 feized all mankind in Adam, and which is fortified 
 daily by actual fin, while the finner is out of Chriit. 
 But being accepted in Chrift, that is taken away, 
 Rom. viii. {. The fentence is reverfed, ver. 33. ^4. 
 the curfed finner is loofect from that dreadful flake, to 
 which he was tied as the mark for the arrows of God. 
 
 3. He is fully pardoned, IL xliii. 25. The ac- 
 
 cepted 
 
42© The Nature of a Sinner's Acceptance* 
 
 cepted (inner gets the King of heaven's pardon, un- 
 der his great feal $ whereby his guilt of eternal wrath 
 is for ever removed, as if he had never finned. God 
 takes the pen, dips it in the blood of the Beloved, 
 and blots out his whole accounts. All his paft and 
 prefent fins are formally pardoned, and all his fins to 
 come are fecured not to be imputed to him, for guilt 
 of revenging wrath, Rom. iv. 6. 7. 8. 
 
 4. He is reconciled to God, Rom. v. 1. The 
 Lord lays down the legal enmity he bore againft that 
 perfon, never to take it up again : and he gives him 
 peace through the Beloved, Eph. ii. 14. So that 
 though all the world mould be at red war with him, 
 he has a firm peace with heaven, that he needs fear 
 no hoftilities from that quarter again for ever : which 
 is enough to fettle the heart amidft all troubles^ 
 Phil. iv. 7. 
 
 5. God is pleafed with him, Heb xi. 5. Still they 
 are finners indeed, and God can never be pleafed 
 with their fins ; but their fins hinder not that he be 
 pleafed with their perfons in Chrill. The prodigal 
 ion returns to his father in rags, poverty, and want, 
 with not a fhoe on his foot: the father is not pleafed 
 with the rags on his fon, but natural affection em- 
 braces him notwithstanding of his rags, he being hi3 
 own fon. So God embraces the firmer in the Belo- 
 ved, became he is in him. 
 
 6. He is highly pleafed with him, If. xlii. 21. He 
 is as much pleafed with the believer's perfon, as ever 
 he was difpleafcd with him. He is pleafed with him, 
 as one is with his jewels, Mai. iii. 17. as if he faw 
 no fin in them, Numb, xxiii. 21. as if there were no 
 fpot on^them, Cant. iv. 7. In a word, he is infinite* 
 ly pleafed with them, and can never ceafe to be fo. 
 For the only ground of his being pleafed with them, 
 is the Beloved in whom they are, his righteoufneis 
 which is upon them : and he is infinitely pleafed with 
 the Beloved and his righteoufnefs, and they are not 
 liable to any alteration, John xvii. 2 1 . Indeed, if their 
 
 acceptance 
 
The Nature of a Sinner's Acceptance, 421 
 
 acceptance depended on what is wrought by them, 
 or in them, it could not be fo : but it is not fet on 
 fuch a flippery foundation. He is difpJtafsd with 
 their fins, and they may fmart for them : but the 
 pleafednefs with their perfons in Chrift is not alter- 
 able, Col ii. ro. 
 
 7. He admits them into communion with him, 
 
 1 John i. 3 The perfon is let into the inner court, 
 into the chambers of the King, Cant. i. 4. The 
 Lord treats him as a friend, and not as a mere fer- 
 vant, John xv. 15. They are now agreed, and fo 
 walk together : and not onry agreed, but received 
 into fpecial favour; and are made God's favourites, 
 courtiers of Heaven in the Beloved, in the court kept 
 below, If, lvii. 15. He dwells and walks in them, 
 
 2 Cor. vi. 16. and they dwell in him, 1 John iv. 15. 
 Pfal. xc 1. 
 
 8. La/ily^ God hath a delight and complacency in 
 them, If. lxii. 4. He looks on them in his own Son, 
 and takes pleafure in them, as covered with his righte- 
 oufnefs. As Ifaac fondling the fmell of the elder 
 brother's garments on Jacob ; fo believers are to God 
 a fweet favour of Chrift, 2 Cor ii, 15, and therefore 
 he delights in them, whom before he loathed. 
 
 Secondly, Let us confider this acceptance in its 
 effects and confequents. It is in thefe an unfpeakable 
 privilege. By means of it, 
 
 i. The fprings of mercy are opened to the finner, 
 that rivers of compaflion may flow towards him, Rom. 
 v. 1. dr. Many look for mercy while unacctpted : 
 but the unfatisfied law will draw a bar betwixt all fa- 
 ving mercy and them. But the believer being ac- 
 cepted, the law's mouth is ftopt, and mercy may flow 
 freely. 
 
 2. He is adjudged to eternal life, 2 ThefT. i. 6. 7. 
 Ads xvvi. 18. Life was promifed in the firft cove- 
 nant, upon the fulfilling of the law : now the belie- 
 ver being accepted ot God as a righteous perfon, for 
 N n whom 
 
422 The Nature of a Sinner*! Acceptance* 
 
 whom the law is fulfilled, is accordingly adjudged to 
 live for ever. 
 
 3. The channel of fanetification is cleared for him, 
 and the dominion of fin is broken in him, Rom. vi. 
 14. While the finner is unaccepted, and under the 
 curfe, communion with God is ftopt, and death preys 
 en his foul : for the fting of death is Jin, and thejirength 
 of fin is the law, 1 Cor. xv. $6. As long as the law- 
 has a curfing and condemning power over a man, fin 
 reigns in him, like briers and thorns in the curled 
 ground : but thefe being removed, fin lofeth its 
 ftrength, and the blefling coming in their room makes 
 him fruitful. So faith fanCtifies. 
 
 4. He is privileged with peace of confeience. Peace 
 with God makes peace within one's breaft, Phil. iv. 
 7. While one is unaccepted of God, guilt lies on 
 the confeience, which makes a foul and condemning 
 one, that will gnaw like a worm, and blaft all out- 
 ward peace and profperity : but being, accepted, the 
 confeience is cleanfed, Heb. ix. 14. and turns a good 
 confeience, that will make one rejoice in trouble, 
 2 Cor. i. 1 2. 
 
 5. Accefs to God with confidence, Eph. iii. 12. 
 1 John iii. 21. God allows them whom he accepts, 
 accefs to him in duties, that they may come to him, 
 as children to a father, with all their wants, com- 
 plaints, <bc. expecting all from him that is really good 
 for them, Job xxxiii. 24. 26. They are privileged 
 with the hearing of their prayers, communion with 
 him in word and providences, receiving, by the means 
 of grace, light in darknefs, Itrength in weaknefs, 
 health in ficknefs, 6v. 
 
 6. Acceptance of their works, Prov. xv. 8. God 
 accepting a man's perfon in Chrift, does next accept 
 his work, Gen. iv. 4. If it were never fuch a fmall 
 work, a cup of cold water given one in name of a 
 difciple, though attended with many imperfections, 
 yet being fruit that grows on a bianch ingiai'ted in- 
 to 
 
The Way of a Sinner's Acceptance, 423 
 
 to Chrift, it is accepted of God, as favouring of the 
 ftock. 
 
 7. The unftinging of afflictions and death, 1 Cor. 
 xv. 55. It alters the very nature of thefe; affli£tions 
 are no more properly penal, but correclpry and me- 
 dicinal, If. xxvii. 9. and death perfects the cure. A 
 bee-fting they may have, but the ferpentine deadly 
 fting is gone : for the curfe is removed out of their 
 eroffes, and they are bleflings. 
 
 8. Laftly, All things working for good, Rom. viii. 
 28. In a ftafe of non acceptance, ail things work 
 for evil to a man : his profpersty deftroys him ; the 
 very gofpel is a favour of death unto him, that he 
 draws death out of what others get life. But being 
 accepted, the word of things tend to his profit, God 
 being for him, nothing can be eventually ^againft him j 
 but whether the wind blow on his back or face, it 
 drives him to the harbour. 
 
 III. I proceed to mew the way of a (inner 's accept- 
 ance with God. 
 
 Firfty It is freely. There is nothing in the finnei 
 himfelf to procure it, or move God to it, Rom. iii. 
 24. but as the fun mines without hire on the dung- 
 hill, fo God accepts finners of mere grace. It is 
 done freely, in that, 
 
 1. It is without refpe£f, to any work done by the (in- 
 ner, Tit. iii. 5. Grace and works are inconliftent in this 
 matter. Men may render themfelves acceptable to 
 men, by fome work of theirs, that is profitable or 
 pleafant to them : but no work of ours can render us 
 acceptable to God. It is natural for men to think to 
 gain acceptance with God, by their doing better : and 
 when they have fet themfelves to do and work for 
 that end, they pleafe themfelves that they are accept* 
 ed. But miftake it not, that way of acceptance is 
 blocked up. For, 
 
 (1.) All works of ours are excluded from our ju- 
 
 ftification, whereof our acceptance is a part, Rom. 
 
 N n 2 iii. 
 
424 The Way of a Sinner's Acceptance. 
 
 iii 20. and faith and woiks are oppofed in that mat- 
 ter, ver 28. Gal. ii. 16. 
 
 (2.) Our beft works are attended with (infill im- 
 perfections, If. Ixiv. 6. and mixed with many evil 
 works, Jam. iii. 2. So in them there is ground for 
 God's loathing and condemning us ; how then can 
 "we be accepred for what is in itfelf loathfome and 
 condemnable ? 
 
 (3.) We can do no good works before we be ac- 
 cepted, John ix. 31. Heb. xi. 6. The tree muft be 
 good, ere the fruit can be fo. The perfon out of 
 Chrift can work no works, but dead works, John xv. 
 5. for he is, while fo, in the gall of bitternefs, and in 
 the bond of iniquity. And what is all that the man 
 can do before he believe and be accepted in Chrift, 
 but a parcel of hypocritical works ? 
 
 2. It is without refpe^t to any good qualification 
 or difpofition wrought in the finner, Rom. iv. 5. To 
 him that ivorketh not, but believetk on him that jujii- 
 Jieth the ungodly, his faith is counted for right eoufnefs. 
 Men may be accepted of men, if though they have 
 done nothing, they yet are well qualified for doing, 
 or are agreeable in their diipofition : but that is not 
 the way of a finner's acceptance with God, though 
 the bias of our nature lies that way to expect it. For, 
 
 (1.) The way of a finner's acceptance with God 
 excludes all boafting, Rom. iii. 27. And it is the 
 defign of the gofpel to exclude it : but if there were 
 a refpect to any good qualities in the party accepted, 
 there would be fome ground for boafting. 
 
 (2.) What good qualities can there be in the (in- 
 ner before he be accepted in Chrift? Heb. xi. 6. It 
 is true he may be touched with a fenfe of his fin, 
 may be filled with forrow and remorfe for it, and 
 defiring to be delivered : but all thefe are but legal 
 and felfifri difpofitions, whereof not God, but felf is 
 the end. It is by union with him that gracious qua- 
 lities muft be wrought in the foul, Ads xxvi. 18. 
 
 (3.) When the man comes to be endued with gra- 
 cious 
 
the Way of a Sinner's Acceptance, 425 
 
 clous qualities, as he is by that time already accept- 
 ed, fo if his acceptance depended on them, he would 
 mifs of it ; for ftill they are imperfect, having a 
 great mixture of the contrary ill qualities, that need 
 to be covered another way. And how can one ex- 
 pect acceptance on that, for which he needs a pardon? 
 Secondly , It is in Chrift the finner is accepted. It 
 implies, 
 
 1. The caufe of a tinner's acceptance with God, 
 It is for ChrifVs fake, Rom. iii. 24. 25 Being jujli- 
 Jied freely by his grace, through the redemption that is 
 in Jefus Chrift : whom God hath fet forth to be a pro* 
 pitintion, through faith in his blood, to declare his 
 right eoufnefs for the remijfion of fins. & v. 19. — By 
 the obedience of one^Jball many be wade righteous. He 
 is the Beloved of the Father, fo highly acceptable to 
 him, that finners are accepted for his fake, Matth. 
 iii. ult* The acceptance of the Mediator is fo full, 
 that like the oil on Aaron's head, it runs down to 
 the (kirts of his garments. He is the Mediator, that 
 brings in the Tinner to the throne of grace, mediates 
 his peace, and procures his acceptance into favour 
 with God. This is, 
 
 (1.) The fole caufe of the finner's acceptance with 
 God, Rom. iii. 24. As in purehafingof the finner's" 
 acceptance, fo in procuring it, he alone is the actor, 
 No righteoufnefs is mixed with his, no works with 
 his works. God has an eye to none but him, and 
 nothing but him, in accepting the finner. Some are 
 better than others indeed, before they are accepted* 
 but both are abfolutely free grace's debtors for ac- 
 ceptance. 
 
 (2 ) The full caufe, fully proportioned in its efli- 
 cacy to the acceptance of the word finners, Heb. \ii. 
 25. As there is nothing elfe that can procure our 
 acceptance, fo we need nothing elfe for th?.t end. 
 Corrupt nature reckons it is too great a venture, to 
 lay our acceptance with God on Ch riff's righteouf- 
 nefs alone; and therefore, to make fure work, re- 
 N n 3 quires 
 
426 The Way of a Sinner's Acceptance. 
 
 quires fuch and fuch works to be done, and fuch and 
 fuch good qualities the (inner is to be adorned with. 
 But what needs wood, hay, and ftubble, to be laid 
 in with the Rock for a foundation ? 
 
 2. The ftate of acceptablenefs of a (inner, wherein 
 he may, and will be, and cannot but be accepted of 
 God ; it is being in Chrift, united to him by faith. 
 One muft not think to be accepted for Chrift's fake, 
 while out of Chrift : no more than the branch of one 
 tree can partake of the fap of another, while not in- 
 grafted into it; or the flayer could be fafe, while he 
 was not yet got within the gates of the city of refuge. 
 For, 
 
 (i.) Where there is no union with Chrift, there 
 can be no communion with him, John xv. 6. If a 
 man abide not in me y he is caft forth as a branch, and 
 is withered. Can a branch be nourifhed by the juice 
 of a ftock with which it is not knit ? Neither can a 
 man be accepted for the fake of ChrifTs righteouf- 
 nefs, while he is not united to him. As it is the 
 marriage with the woman that makes her portion the 
 man's ; fo it is a fpiritual marriage-union with Chrift 
 by faith that makes his righteoufhefs actually ours> 
 fo as to be accepted for it. 
 
 (2.) Chrift's falvation is in the event confined to 
 his body, though in the ofFer it is extended to all. 
 He is the Saviour of the world indeed, John iv. 42% 
 But does he fave all the world? No-, thoufands perifh. 
 for all that, becaufe they do riot unite with him, are 
 not in him. He is the Saviour of the body, Eph. v. 
 23. His body he actually faves, every member there- 
 of, and none eKe. He is the Saviour of the world 
 officially, of his body only eventually. An ark there 
 was provided before the univerfal deluge, but none 
 were faved that were not in it. 
 
 (3.) The Father's good pleafure with mankind-fin- 
 ners goes not without him, Matth. iii. ult. As with- 
 out the verge of the city of refuge the flayer could 
 expect no protections fo without Chrift there is no- 
 thing 
 
Tthe JVay of a Sinner's Acceptance. 427 
 
 thing but the curfe, wrath, and death. God cannot 
 accept us as righteous, while he fees no righteoufhefs 
 on us : there can he no righteoufhefs on us before 
 God, but as we are in Chrift, fhaded with his righ- 
 teoufhefs, 2 Cor. v. 21. Therefore he cannot be 
 pleafed with a finner out of Chrift. 
 
 (4.) Lajtly y The covenant of peace reaches not 
 without him, If. xlix. 8. and there is no acceptance 
 of a finner but in it. He was the only party-con- 
 tractor in it, and contracted only for his feed ; and 
 it is only by faith uniting with Chrift that we are ac- 
 tually in it. Know then that the whole of your fal- 
 vation lies here. Ye muft be in Chrift, or ye can 
 have no faving benefit by him. For God will not ac- 
 cept you even for Chrift's fake, if ye be not in him. 
 
 But in Chrift the finner is in a ftate of acceptable- 
 nefs to God. We take up this in thefe five things 
 following. 
 
 1. In Chrift the finner may be accepted of God, 
 2 Cor. v. 19. God was in Chrift, reconciling the world 
 unto himfelfy not imputing their trefpajjes unto them. 
 There God may, with fafety of his honour, meet 
 with the finner, and receive him into favour. While 
 the finner is out of Chrift, it is inconfiftent with the 
 honour of God to accept of him : where is the ho- 
 nour of his juftice and holinefs, and of his law, if 
 that fhould be ? But the finner being in Chrift, thefe 
 bars are removed, Matth. xxii. 4. 
 
 Reafon. Chrift has fully fatisfied the law, in the 
 name and ftead of all his, R.om. x. 4. The law can 
 demand nothing of them, but what it has got of their 
 Surety for them : fo juftice cannot hinder their ac- 
 ceptance. And it has got, 
 
 (1.) Holinefs of nature. It is true, it is not in 
 them in their own perfons, in the eye of the law : 
 but in Chrift as a public perfon it is *, for he was born 
 perfectly holy, brought a holy fpotlefs human nature 
 into the world with him, which was never in the 
 leaft ftained, Luke i, 35. Heb. vii. 26. 
 
 (2.) R-ighteoufnefs 
 
428 The Way of a Sinner's Acceptance. 
 
 (2.) Rightecufnefs of life. They cannot pretend 
 to it in their own pcribns : but Chrift has furnifhed 
 it for them, Phil. ii. 8. He humbled him/elf and be- 
 came obedient unto death. All the ten commands 
 had their due from him His obedience was univer- 
 fal, conftant without interruption, voluntary without 
 constraint, and perfect without the lead failure in 
 degree or meafure. 
 
 (3.) Satisfaction for fin. That is quite beyond 
 their reach : but he has fatisned fully, Gal. iii. 13. 
 Chrift hath redeemed us from the curfe of the law, 
 being made a curfe for in. Death in all its fhapes 
 preyed on him. The forerunners of it met him, at 
 his entrance into the world : it hung about him all 
 his days : in end it came on him with all its joint 
 forces, carried him to the duft of death, kept him in 
 the prifon of the grave, till the debt was declared to 
 be completely paid. 
 
 2. In Chriit the finner will be accepted. Any* 
 even the worft of finners fhall certainly be accepted 
 in Chrift, Acts xvi 31. Believe on the Lord Jefus 
 Chrift^ and thou fhalt be faved. Whofoever fhall 
 make their efcape into this city of refuge fhall be fafe. 
 Chrift will ref'ufe none that come to him : and God 
 will reject none that are in Chrift. Let this be fe- 
 ci: red, and all is fafe. 
 
 Reaf The promife of the gcfpel enfures this. The 
 truth of Heaven is plighted for it, that finners may 
 have all encouragement to come to Chrift, John iii. 
 1 6- For God Jo loved the wor!d> that he gave his only 
 begotten Sony that whofoever believeth in him, fbould 
 not perifhy but have everlafting life. It is an unalter- 
 able ftatute, that he that believeth /hall be faved> Mark 
 xvi. 16. The word is full of promifes of this nature. 
 See If. lv. 1. 2. So that as Chrift's fatisfaction fhews 
 it is in the power of a holy God, to accept finners ; 
 the promife of the gofpel afcertains it to be his will. 
 
 3. In Chrift the finner cannot but be accepted. It 
 is impoflible it fhould fail or mifcarry, Heb. vi. 18. 
 
 Thai 
 
The Way of a Sinner's Acceptance, 429 
 
 That by two immutable things , in which it was im- 
 pojjible for God to lie, we might have a flrong confola- 
 tion y who have fled for refuge to lay hold upon the hope 
 Jet before us. Heaven and earth may pafs away (bon- 
 er, than a tinner in Chriit mould not be accepted in- 
 to favour with God. 
 
 Rcdf. There is a right of a third party in this mat- 
 ter, which it is impomble to be balked. It is not 
 only God and the fmner that are here concerned, 
 but the Mediator Chrift appears for his intereit. In 
 the covenant that paiTed from eternity betwixt him 
 and the Father, it was promifed him, that on condi- 
 tion of his fulfilling all his righteoufhefs, finner3 
 fhould be accepted in him : he has fulfilled the con- 
 dition, and fo demands it as his own right, to whom 
 the promifes were made, Tit. i. 2. 
 
 4. That moment a finner is in Chriit, he is ac- 
 cepted, Rom. viii. 1. There is therefore now no con* 
 demnation to them which are in Chrift Jefus. No, 
 fooner does the foul come into Chriit by faith, but 
 all is fafe : the man is in a Rate of favour with God, 
 the day is rifen with him, and the long and black 
 night of the ftate of wrath is at an end. For then, 
 
 (1.) Heaven's ofFer is accepted as it was made, fa 
 the gofpel there is an offer of Chriit and his righte- 
 oufnefs made to the tinner, Rom. i. 17. and of ac- 
 ceptance in him, Acts xiii. 38. The foul by faith 
 coming to Chrift, accepts the offer : fo the acceptance 
 with God offered, becomes actually his. 
 
 (2») Faith uniting the foul to Chrift, upon that 
 union with him follows a communion with him in 
 his righteoufnefs, yea in his fulnefs ; as in marriage 
 there is a communion of goods, 1 John i. 3. So the 
 foul wants nothing to commend it to God for accept- 
 ance, having all in its head Chrift, 1 Cor. i. 30. 
 Col. ii. 10. The holinefs and purity of his birth is 
 theirs j all the good works he did during his life are 
 theirs ; and all that he fuffered in life and death is 
 theirs. All fulnefs being united to all emptinefs, the 
 
 empty 
 
430 The Way of a Sinner's Acceptance, 
 
 empty creature is filled, and rendered accepted : the 
 tranfeendent beauty of the Head cafts a luftre on all 
 the members. 
 
 (3.) The foul pleading (Thrift's righteoufnefs, and 
 Chrift interceding for the foul on that ground, the 
 imputation of it, and acceptance of the perfon upon 
 it, muft immediately enfue. Faith's plea is well 
 bottomed, and cannot be refufed : Chrift's intercef- 
 fion is always effectual : fo the righteoufnefs that is 
 theirs by faith, cannot mifs to be reckoned theirs, and 
 they accepted as righteous thereon, 2 Cor. v. 21. 
 
 5. Lajilyy While they abide in Chrift, they remain 
 accepted: fo their union with him being everlafting, 
 the acceptance of their perfons can never be inter- 
 rupted, John x. 28. 1 give unto them eternal life, and 
 they jhall never peri/b, neither Jhall any pluck them 
 cat of my hand. Rom. viii. 1. It continues in their 
 adverfity, as well as profperity, Job xlii. 8. Their 
 fins may bring them under heavy ftrokes, yet (till 
 their perfons are accepted in Chrift, Pfal. lxxxix. 
 30. — 34. It continues in death, as well as in life, 
 John xi. 11. and will continue through eternity, 
 Heb. vii. 25. for that righteoufnefs of Chrift put on 
 by faith will ever continue on them : their union 
 with Chrift can never be diflblved ; and being in 
 Chrift, they can never be but accepted. 
 
 I come now to the improvement of this fubjetl:. 
 
 1. Then the door of acceptance with God is open 
 to all : none are excluded, If. lv. 1. 2. What is 
 given freely, one has accefs to, as well as another, 
 whatever they have been. Not that God will accept 
 of any, who will continue in their fin, and will not 
 come to Chrift j but that none (hall be refufed, who 
 will come for acceptance in the method God has laid 
 down. 
 
 2. Seek then acceptance with God, that ye may 
 find favour with him. This fbould be your main 
 aim, 2 Cor. v. 9. Here your happinefs lies in time 
 
 and 
 
The DoBrine applied, 431 
 
 and eternity, Pfal. xxx. 5. In his favour is life. The 
 favour of the world is both infufEcient and uncertain: 
 it cannot fatisfy in life, much lefs in death. God is 
 the beft friend, and the moft terrible enemy : for he is 
 an everlafting friend, and an everlafting enemy too. 
 
 3. Seek it freely, without pretending to any thing 
 in yourfelves to recommend you to his acceptance or 
 favour. Put no confidence in whole or in part, in 
 your doings, fufferings, attainments, Phil. iii. 7. 8. 
 otherwife ye do put a bar in your own way, and will 
 meet with that, Thy money perijh with thyjelf. Mind 
 that this may procure your rejection, and therefore 
 not your acceptance. 
 
 4. Seek it through Jefus Chriftonly, that is, by faith 
 in him, laying the whole itrefs of your acceptance on 
 bis righteoufnefs. The Jews miffed it, becaufe they 
 fought it not this way, Rom. ix, 32. No perfon nor 
 thing elfe can procure you the favour of God ; no 
 righteoufnefs elfe will cover you : nothing but the 
 blood of the Redeemer can be a covert fro-m reven- 
 ging juftice j nor will any thing elfe purge the con- 
 science. All other things will be but as a wall of 
 dry boards betwixt you and the confuming fire. 
 
 5. Lajily, Therefore as ever ye would have accept- 
 ance or favour with God, feek to be in Chi ill ; to 
 be united to him For as there is no acceptance 
 with God, but for his fake ; fo there is no acceptance 
 for his fake, but to thofe that are in him, Col. i. 27. 
 There is faivation in Chrift, but none partake of it 
 that are not in him.; a righteoufnefs in him, but it 
 covers none, but the members of his body. And, 
 
 (1.) This is the only way to be fafe in time: for 
 it is the only way to be without the verge of wrath, 
 John iii. nit. And they that are without it -are fafe, 
 go times as they will, John xvi tilt. While the 
 Lord is threatening a roufing ftroke on the genera- 
 tion, the only iafety will be in Chrifl, Micah v. 5. 
 If. viii. 14. & xxvi. 20. 
 
 (i.) It is the only way to be fafe !n eternity, Phil. 
 
 iiL 
 
43 1 Free Grace /Joining in the Acceptance of Sinners* 
 
 iii. 9. We muft launch out of time into eternity, 
 and there is no efcaping the gulf of eternal wrath, 
 but in him- They that are not in him, muft depart 
 from him ; and departing from him, they muft go 
 into everlafting fire. 
 
 Qiiefl. How may we then get into Chrift ? 
 
 Avfw. 1. The only way to get into him is by 
 faith, Eph. iii. 17. And faith is the convinced 
 foul's renouncing all confidence in itfelf, and truft- 
 ing on him entitely for falvation from fin and wrath, 
 up n the ground of the faithfulnefs of God in the 
 promife of the gcfpel. Hereby the foul knits with 
 Chrift, hangs on him, depends on him, wholly to 
 ftand or fall, according as he lhall deal with them. 
 
 2. The only way to get that faith, is by his Spirit 
 in us, 2 Cor. iv. 13. Chrift communicating his 
 quickening Spirit unto the dead foul, it believes : 
 and believing is united to Chrift, and accepted in 
 him. Wherefore breathe, pant, and long for the 
 Spirit of Chrift, Luke xi. 13. 
 
 I fhall now drop a word very briefly to the laft 
 doctrine, and fo conclude this fubjecl:. 
 
 Doct. III. ult. Glorious free grace fhines forth 
 in the acceptance of fmners in the beloved Jtfus. 
 
 We fhall confider, wherein it mines there. It 
 fhines, 
 
 1. In his admitting a Surety to mediate for the ac- 
 ceptance ot finners, when he might have infifted that 
 the fcul that finned fhould die, Rom. v. 8. God com,' 
 mendcth his love towards us, in that while ive ivcre 
 set finntrs*. Chri/l died for as. The necks of all the 
 elect were on the block, and it was in the hand of 
 fpotlefs juftice to reach them the fatal ftroke. But 
 glorious fiee grace admits a fuiety in their room. 
 
 2. He piovided the Surery, John iii. 16. as he 
 did the ram to come inftead of Ifaac lying bound on 
 the altar. All the beafls of the field could not have 
 
 afforded 
 
Free Grace fbining in the Acceptance of Sinners, 433 
 
 afforded a facrifice fufficient for the finner's accept- 
 ance ; nor the angels in heaven a cautioner : but glo- 
 rious grace gave God's own Son, Pfal. lxxxix. 19. / 
 have laid help upon one that is mighty : I have exalt- 
 ed one chofen out of the people. So the righteoufnefs 
 is the righteoufnefs of God, not only of one who is 
 God, but provided by God. 
 
 3. He demands nothing of us, to render us ac- 
 ceptable in whole or in part ; but the caufe of his 
 accepting ilnners is wholly without them, Rom. iii. 
 24. Being juftified freely by his grace, through the 
 redemption that is in Jefus Chrijl, To us it is in no 
 wife, Give and get ; but, Take and have, Rom. iv. 
 16. Therefore it is of faith, that it might be by grace ; 
 to the end the promife might be fur e to all the feed. So 
 nothing in us has any hand in it, but faith, as the 
 hand whereby it is received. 
 
 4. The very hand of faith, whereby it is received, 
 is God's free gift, Eph. ii. 8. For by grace are ye 
 faved, through faith ; and that not of yourfelves : it 
 is the gift of God. Phil. i. 29. That one believes 
 while another doth not, is owing purely to free grace, 
 which makes the difference ; giving the quickening 
 Spirit to one, that is not communicated to another. 
 
 5. In its breaking over all impediments lying in 
 its way, fuch as thefe in the cafe of the Corinthians, 
 to whom the apoftle fays, Know ye not that the un- 
 righteous fhall not inherit the kingdom of God ? Be not 
 deceived : neither fornicators, nor idolaters , nor a- 
 dulterers, nor effeminate, nor abujers of themfelves with 
 mankind, nor thieves, nor covetous, nor drunkards, 
 nor revilers, nor extortioners, (hall inherit the king* 
 dom of God. And fuch were fome of you : but ye are 
 wafhed, but ye are fanclified, but ye are juftified in 
 the name of the Lord Jefus, and by the Spirit of our 
 God, 1 Cor. vi. 9. 10. 11. In the belt of finners, 
 there, is that loathfomenefs and unwoithinefs found, 
 that proclaims a glory of grace in their acceptance, 
 Jcr. iii. 19. I faid, How fhall 1 put thee among the 
 
 O o children ? 
 
434 F ree Grace Jhining in the Acceptance of Sinners* 
 
 children ? But in the word of them there is nothing 
 found but what glorious grace will breakover, to 
 accept them in Chrift, as in Manafleh, Mary Magda- 
 lene, Paul, be. 
 
 6. In the thoroughnefs of the acceptance, If. i. 18. 
 Come now, and let us reafon together, faith the Lord :' 
 though your fins be as fear let , they [hall be as white as 
 
 fnow ; though they be red like crimfon, they /hall be as 
 ivooll. Acceptance among men is often coldrife, and 
 by halves, fo as the heart is not freely toward the 
 pardoned offender. But God's acceptance of finners 
 in Chrift, is perfect the firft moment ; they are per- 
 fectly beloved in him, John xvii. 21. 
 
 7. Lajily, In the perpetuity and conftancy of it ; 
 finners are fo accepted in Chrift, that they fhall ne- 
 ver be caft out of God's favour again, John x. 28. 
 29. And I give unto them eternal life , and they (hall 
 never perifb, neither f hall any pluck them out of my 
 hand. My Father ivhich gave them me, is greater 
 than all : and none is able to pluck them out of my Fa- 
 ther's hand. They are not put on their good behavi- 
 our, as to the acceptance of their perfons with God, 
 but it is fecured unalterably in Chrift. The fmiles 
 and frowns of a Father, will indeed be as they carry. 
 
 Use. 1. Let us loath Popery then, as the fmoke 
 of the bottomlefs pit darkening the glory of grace in 
 the acceptance of finners, by their merit of works, 
 and other corrupt doctrines and practices, laying an- 
 other foundation than Chrift. It is evident, we are 
 in danger of it; and it will be cur wifdom, to be on 
 our guard, that we be not catched napping, come what 
 will. 
 
 2. Let all be encouraged to come to God through 
 Chrift for acceptance, alluring thtrnfdves they may 
 have it through him, God being well pleafed with 
 him, and with every one who believes in him foi life, 
 pardon and acceptance. 
 
 F I N I S.